1 He that wole go a wei fro a frend, sekith occasiouns; in al tyme he schal be dispisable.
2 A fool resseyueth not the wordis of prudence; `no but thou seie tho thingis, that ben turned in his herte.
3 A wickid man, whanne he cometh in to depthe of synnes, dispisith; but sclaundre and schenschipe sueth hym.
Athanasius of Alexandria · AD 373 As to [the Arians'] blasphemous position that "the Son knows not the Father perfectly," we ought not to wonder at it; for having once set themselves to fight against Christ, they contradict even his express words, since he says, "As the Father knows me, even so I know the Father." Now if the Father knows the Son but in part, then it is evident that the Son does not know the Fat…
Caesarius of Arles · AD 542 Believe this devoutly and firmly: God never abandons a person unless he himself has already deserted God. Although a person may have committed serious sins once, twice and a third time, God still looks for him, as he says through the prophet, "that by his conversion he may live." However, when he begins to continue in his sins, despair arises from the multitude of them, and har…
Bonaventure · AD 1257 The impious are those who do not acknowledge divine piety. "But the impious man, when he has come into the depth of sins, shows contempt." The impious man is he who defends his own impiety, namely sin.
4 Deep watir is the wordis of the mouth of a man; and a stronde fletinge ouer is the welle of wisdom.
John Chrysostom · AD 407 "The word in the heart of man is a deep water, and a river and fountain of life spring forth." By "deep water" he [Solomon] means "abundant" water which can often produce many rivers instead of one. Or, he says: it contains it deeply hidden in itself. As water is immeasurable, so the word in the heart of the person who lives according to God is without limit.
Bede · AD 735 Deep water, the words from the mouth of a man, etc. The words of the wise are compared to water because they both wash the minds of the listeners and irrigate them, lest they remain deformed by the filth of sins, or waste away through lack of heavenly doctrine, and as if perish through harmful dryness.
5 It is not good to take the persoone of a wickid man in doom, that thou bowe awei fro the treuthe of dom.
John Chrysostom · AD 407 "It is not good to admire those who are impious," even though one of them has an important position or covers up what is right with persuasive speech. To admire the behavior of the impious is to sanction iniquity inspired by the devil.
6 The lippis of a fool medlen hem silf with chidyngis; and his mouth excitith stryues.
7 The mouth of a fool is defoulyng of hym; and hise lippis ben the fallynge of his soule.
8 The wordis of a double tungid man ben as symple; and tho comen `til to the ynnere thingis of the wombe. Drede castith doun a slowe man; forsothe the soulis of men turned in to wymmens condicioun schulen haue hungur.
9 He that is neisch, and vnstidfast in his werk, is the brother of a man distriynge hise werkis.
Bede · AD 735 He who is lazy and slack in his work, etc. Because he who does not strictly follow through with good beginnings imitates the hand of a destroyer through the laziness of negligence.
10 A strongeste tour is the name of the Lord; a iust man renneth to hym, and schal be enhaunsid.
Bonaventure · AD 1257 It is good to have the sign of Zabulon, which is "a dwelling of fortitude," which implies the first stability. "Because Thou, O Lord, art my hope." Hence, "the name of the Lord is a strong tower; the just man runs to it and is safe." He alone is at peace who fixes himself upon that "with which there is no change, no shadow of alteration." Hence, "in Thee, O Lord, have I hoped,…
11 The catel of a riche man is the citee of his strengthe; and as a stronge wal cumpassinge hym.
Bede · AD 735 The wealth of the rich is his strong city, etc. Earthly wealth cannot always defend; indeed, many are captured or killed because of riches. Thus Ecclesiastes also says, Riches kept to the harm of their owner; for they perish in a terrible affliction.
Bonaventure · AD 1257 The gift of fortitude is given by God protecting. For God protects us according to hierarchical ordering, fortifying us within and without.
12 The herte of man is enhaunsid, bifor that it be brokun; and it is maad meke, bifore that it be glorified.
Origen of Alexandria · AD 253 There is nothing to be proud about. For to sink to the state of being proud has its consequences according to the text: "Before ruin the heart of man is exalted and before glory it is humble." These words [also] concern the text: "Hear and hearken, and do not be proud, because the Lord has spoken."
13 He that answerith bifore that he herith, shewith hym silf to be a fool; and worthi of schenschipe.
Desert Fathers · AD 500 A brother said to Poemen, 'If I see something wrong do you want me to tell you about it?' He said to him, 'It is written, "If a man answers before he has heard, it is foolishness to him and discredit" (Sirach 11:8). If you are asked, speak; if not, say nothing.'
Bede · AD 735 He who answers before he hears, etc. He who wants to be a teacher before he learns does not avoid the fault of foolishness. He who judges the deeds of his neighbors before he fully understands the cause of both parties hastily acts improperly, and he shows himself worthy of confusion.
14 The spirit of a man susteyneth his feblenesse; but who may susteyne a spirit liyt to be wrooth?
Bede · AD 735 The spirit of a man sustains his weakness. And the man himself says, The spirit indeed is willing, but the flesh is weak (Matthew 26). It may also be understood of any holy man who supports the weakness of the flesh with the strength of the mind, lest he yields in temptations.
15 The herte of a prudent man schal holde stidfastli kunnyng; and the eere of wise men sekith techyng.
16 The yift of a man alargith his weie; and makith space to hym bifore princes.
Evagrius Ponticus · AD 399 "A man's gift" is called an upright life. It is that gift that "makes room for him" and makes him worthy of the fullness of God. It is that very thing which is called the "throne" of the holy powers. Indeed, the "throne" of the mind is that excellent state which they maintain who are seated in a position that is fixed or immovable.
Bede · AD 735 The gift of a man makes his way broad, etc. The gift of charity or other virtues which the faithful receive from the Lord broadens the way of their actions because the more they are internally filled with the grace of the Spirit, the more they abundantly multiply their steps of good works outwardly, and they attain a peak of honor among the great leaders of the Church in the fu…
17 A iust man is the first accusere of hym silf; his frend cometh, and schal serche hym.
Origen of Alexandria · AD 253 David also speaks in the Psalms and says, "I made my iniquity known and did not cover my sin. I said, 'I will proclaim my injustice against myself,' and you have forgiven the impiety of my heart." You see, therefore, that "to proclaim the sin" is to deserve the forgiveness of sin. For the devil, having been anticipated in the accusation, will not be able to accuse us further.
Jerome · AD 420 Confess to the Lord, for he is good. And yet, even though heretics say that there is no repentance, still the prophet urges us to confess our sins. For God is good.
Bede · AD 735 The just man is the first to accuse himself, etc. Everyone who is truly just, when he observes the errors of sinners, first turns the eye of consideration upon himself, and while he anxiously accuses his own frailty, only then does he gently extend his tongue to rebuke others.
18 Lot ceessith ayenseiyngis; and demeth also among miyti men.
Augustine of Hippo · AD 430 "The lot suppresses contentions and determines even between the mighty." For it is better for God to decide in uncertainties of this kind than for people, whether he deigns to call the better ones to a share in his passion and to spare the weak, or to strengthen the former to bear these evils and to withdraw from this life those whose survival cannot be as beneficial to the chu…
19 A brother that is helpid of a brothir, is as a stidfast citee; and domes ben as the barris of citees.
John Chrysostom · AD 407 Do you see the great strength which comes from concord? And do you see the great harm caused by contentiousness? A kingdom in revolt destroys itself. When two brothers are bound together and united into one, they are more unbreakable than any wall.
Cyril of Alexandria · AD 444 Truly spiritual affection is a strong city not able to be overcome or besieged by the devil either by undermining or by scaling.
Bede · AD 735 A brother helped by a brother, etc. When both peoples, namely Jews and Gentiles, agree in fraternal charity in Christ, they now build a united city of the Catholic Church. And just as the bars fortify the gates of cities, so the doctrines of both Testaments defend the churches around the world, which make up the one Catholic Church, from the incursion of unbelievers.
20 A mannus wombe schal be fillid of the fruit of his mouth; and the seedis of hise lippis schulen fille hym.
21 Deth and lijf ben in the werkis of tunge; thei that louen it, schulen ete the fruytis therof.
John Chrysostom · AD 407 Christ makes the same point when he says, "By your own words you will be condemned, and by your words you will be justified."The tongue stands in the middle ready for either use; you are its master.
Valerian of Cimiez · AD 460 A wound arising from words is unbearable.… Truly, dearly beloved, if you look deeply, and diligently investigate the swelling tumor of an exasperated heart, you will discover that the wounds produced by words cause deaths.
Bonaventure · AD 1257 "Death and life are in the power of the tongue." If the woman had kept silent when the devil said to her: "Why has God commanded you not to eat of the tree of the knowledge of good and evil?" the devil would not have had the occasion to tempt her further.
22 He that fyndith a good womman, fyndith a good thing; and of the Lord he schal drawe vp myrthe. He that puttith a wey a good womman, puttith awei a good thing; but he that holdith auowtresse, is a fool and vnwijs.
23 A pore man schal speke with bisechingis; and a riche man schal speke sterneli.
Bede · AD 735 With supplications a poor man speaks, etc. The humble in spirit humbly worship the Lord, like the publican in the Gospel; the proud boast of their merits, like the Pharisee.
24 A man freendli to felouschipe schal more be a frend, than a brothir.
Bede · AD 735 A lovable man to society, etc. The believing people from the Gentiles are more loved by the Lord than the Jewish people continuing in unbelief, among whom he was born according to the flesh. It can also be understood of the apostles born from Jews, that they loved the believers from the Gentiles more than the unbelievers of their own people.