Reason. We know in general that God does all for his own glory, and for the welfare of his elect. But we cannot account for his treatment of mankind in particular cases, Romans xi. 33. (St. Jerome) (Calmet) --- Say. Septuagint, "speak what thing soever, that he may know he," &c. (Haydock) CHAPTER VIII. Of God. He seems to treat both alike, so that the just themselves cannot say whether their sufferings be a punishment or a trial. (St. Jerome) (Calmet) --- Knoweth not certainly, and in an ordinary manner. (Worthington) --- Hatred. Hebrew and Septuagint, "yet love and hatred man knoweth not." (Haydock) --- Prosperity or adversity proves nothing. (Calmet) --- Mortals cannot tell whether their afflictions tend to their greater improvement, like Job's, or they are in punishment of sin, like those of Pharao, and of the Egyptians. This they shall know after death. (Worthington) --- Yet the wicked know already that they are displeasing to God. (Salmeron in 2 Corinthians xii.) "The just and....their works are in the hand of God, even love and hatred; men know not," &c. (De Dieu; Amama) But. Hebrew joins this with the preceding not, " by all that is before them. All things come alike to all, there is one event to," &c. (Protestants) (Haydock) --- The pagans distinguished real goods and evils from those which were only apparent, like prosperity and adversity, which are determined only by the good or bad use. (St. Jerome) --- Thus religion looks upon virtue and vice in the former light; and riches, poverty, &c., in the latter. It may be difficult to decide, whether, under adversity, the just have supported themselves better by virtue, or the wicked by vanity. God will manifest the truth. (Calmet) --- Perjured. Hebrew and Septuagint, "swearer, so he that fears an oath." (Haydock) Evil. People hence take occasion to indulge in vice, (chap. viii. 14.) though the conduct of God be irreproachable. (Calmet) --- Shall. Hebrew, "they go to the dead." (Haydock) --- Many think that these are the sentiments of the impious. There. Even those who have had the vanity to claim divine honours, never could persuade themselves that they would escape death. But the just forms a different conclusion from the wicked. He looks upon his life only as a preparation for the other, (Hebrews xi. 13., and Ephesians ii. 19.) while libertines make haste to enjoy the fleeting pleasure, Isaias xxii. 13. To the former death seems desirable, (chap. iv. 2., and vi. 3.) to the latter it is a subject of consternation; and he prefers the vilest creature living, to the most noble when dead. (Calmet) --- Hebrew, "for whosoever is chosen ( yebuchar. Marginal note yechubar, "is united") to all the living, has hope; for a," &c. (Haydock) --- Moderns generally follow the marginal reading of the Masorets. (Calmet) --- "For who shall live for ever?" (Symmachus) "Who partakes with all the living? There is hope." (Septuagint) (Haydock) --- During life alone the sinner may amend, chap. ii. 3. The Gentiles are preferred before the Jews. (Worthington) Know nothing more, viz., As to the transactions of this world, in which they have now no part, unless it be revealed to them; neither have they any knowledge or power now of doing any thing to secure their eternal state, (if they have not taken care of it in their lifetime) nor can they now procure themselves any good, as the living always may do, by the grace of God. (Challoner) God. Be grateful to him, and make a good use of his benefits, (St. Jerome, exp. 2.) or these are the words of libertines. (Bossuet) (St. Jerome, 1. explicat.) (Calmet) White. As in times of joy, and among people of quality, chap. x. 17., and Proverbs xxxi. 23. --- Head. Our Saviour reproaches the Pharisees for neglecting this, Luke vii. 45. Wife. Some translate, "the woman," or harlot; as if the wicked still spoke. Earnestly. Live in delights, or perform many good works, chap. ii. 5. Our Lord seems to allude to this passage. What thou dost, do quickly, John xiii. 27. All. Thus it appears to the inattentive, and to the wicked. For Solomon frequently inculcates that Providence directs all wisely. Human industry is not always attended with success, Deuteronomy xxix. 19. This is a fresh proof of the vanity of all things. (Calmet) With. Hebrew adds, "evil." Net, (Montanus) or hook. (Haydock) --- Them. They may use precautions; but, without God's aid, they will not succeed, Psalm cxxvi. 1. (Calmet) And the siege, &c. Hebrew has only "great bulwarks over or against it." (Haydock) Afterward, is not in Hebrew. The poor man was unnoticed before. (Calmet) --- Vulgate insinuates that he met with no return of gratitude, which is but too common; (Haydock) and this shews the vanity of the world. Heard? Ecclesiasticus xiii. 28. Men are so unjust as to despise wisdom, if it be in a poor man. The prudence of an individual has often saved cities, as was the case at Abela, and Bethulia; (2 Kings xx. 22.; Calmet) and Syracuse was defended a long time by Archimedes against the whole Roman army. (Plut.[Plutarch?] in Marcel.) CHAPTER IX. Fools. Though the wise often meet with contempt, it is only among fools, who form the majority. (Calmet) --- Vain declaimers in the Church shew their own folly, as well as that of their hearers. (St. Jerome) Things. A woman saved Abela; and Achan almost ruined Israel. Want of prudence in a general is often fatal. Virtues are connected, as well as vices. (Calmet) --- For one transgression, many acts of virtue are lost. (St. Jerome) Ointment. A fly cannot live in it. (Pliny, [Natural History?] xi. 19.) --- Hence the smallest faults must be avoided, (Calmet) and superfluous cares, (St. Gregory) as well as the conversation of the wicked, (Thaumat.) particularly of heretics. (St. Augustine, contra Fulg. 14.) --- Detractors may be compared to flies: they seek corruption, &c. A little leaven corrupteth the whole lump, 1 Corinthians v. 6. (Calmet) --- The wicked infect their companions, and vice destroys all former virtues. (Worthington) --- Wisdom, or "a small....folly is more precious than wisdom," &c., of the world, 1 Corinthians i. 25., and iii. 18. Dulce est desipere in loco. (Horace, iv. ode 12.) --- Hebrew, "folly spoils things more precious than wisdom." A small fault is often attended with the worst consequences, (chap. ix. 18.) as David and Roboam experienced, 2 Kings xxiv., and 3 Kings xii. 14. (Calmet) --- Septuagint, "a little wisdom is to be honoured above the great glory of foolishness." Protestants, "dead flies cause the ointment of the apothecary to send forth a stinking flavour; so doth a little folly him that is in reputation for wisdom and honour." (Haydock) Hand, to do well or ill, Deuteronomy i. 39., and Jonas iv. 11. (Chaldean) Fools. People judge others by themselves. (Calmet) --- Thus Nero could not believe that any were chaste. (Suetonius) Place. If the devil tempt or persuade thee to sin, repent and humble thyself; or if thou hast offended the great, shew submission. Prince, who seems to have been guilty of any indiscretion. Rich. Such were chosen magistrates, Exodus xviii. 21., and Proverbs xxviii. 16., and xxx. 21. Him. Those who disturb the state or the Church, shall be in danger. Stones. Landmarks or walls, Proverbs xxii. 18. --- Them. God will punish his injustice, in meddling with another's property. Made blunt. After being repeatedly sharpened, (Calmet) it will be more difficult to cut with it, and will expose the person to hurt himself, ver. 9. (Haydock) --- Man, since original sin, is in a similar condition. --- Wisdom. The wise perform great things even with bad tools. Hebrew, "wisdom is the best directress." (Calmet) Silence. Protestants, "without enchantment, and a babbler is no better." (Haydock) --- But he compares the detractor to a serpent, (Calmet) as he infuses the poison into all who pay attention to him. (St. Jerome; St. Bernard) Grace. Pleasing and instructive. (Calmet) Tell him. How foolish, therefore, is it to speak about every thing! City. Being so stupid, that they know not, or will not take the pains to find what is most obvious. (Calmet) --- Thus the pagan philosophers knew all but what they ought to have known; (St. Jerome) and many such wise worldlings never strive to discover the paths which lead to the city of eternal peace: like him who contemplated the stars, and fell into a ditch. (Calmet) When thy. Hebrew literally, "whose," cujus, as [in] ver. 17. (Haydock) --- St. Jerome give two senses to this passage, the literal and the mystical, according to his usual custom. The dominion of young men and of luxurious judges is reproved, as well as innovations in matters of religion, Isaias iii. 4. Those are blessed who have Christ for their head, descending from the patriarchs and saints, (over whom sin ruled not, and who of course were free) and from the blessed Virgin [Mary], who was "more free." They have the apostles for princes, who sought not the pleasures of this world, but will be rewarded, in due time, and eat without confusion. (T. 7.) (Worthington) --- Child. Minorities often prove dangerous to the state, while regents cannot agree. --- Morning, as children eat at all times. This may relate to the ruler who is a child in age, or in knowledge, though it seems rather to refer to his counsellors, Isaias v. 11. Noble. Royal extraction, ( Greek: Esthlon genesthai. Euripides, Hec.) and education, afford many advantages which others, who raise themselves to the throne, do not enjoy. Hebrew, "the son of those in white," (Calmet) or "of heroes." (Montanus) --- Eurim, (Haydock) or Chorim seems to have give rise to the word Hero. The advantages of birth only make the defects of degenerate children more observable. (Calmet) --- Heroum filii nox\'e6. "The sons of heroes are a nuisance," (Haydock) was an ancient proverb. --- Season. The time was not fixed; but it was deemed a mark of intemperance to eat before noon, when judges ought to have decided causes, Daniel xiii. 7., and Acts ii. 15. CHAPTER X. Through. If we neglect our own, or other's soul, (Haydock) in the administration of Church, (St. Jerome) or state, all will go to ruin. Feast. As if they were born for this purpose, (Philippians iii. 19.; Calmet) fruges consumere nati. (Horace, i. ep. 2.) --- Money. ---Scilicet uxorem cum dote fidemque et amicos, Et genus, et formam regina pecunia donet. (Horace, i. ep. 6.) --- Hebrew, "money answers all purposes," (Haydock) to procure meat, drink, &c. (Calmet) Said. Pigeons are taught to carry letters in the east, and Solomon alludes to this custom, or he makes use of this hyperbole to shew, that kings will discover the most secret inclinations by means of spies. We must not speak ill even of those who are worthy of blame, ver. 16. (Calmet) Waters. Sow thy seed where it may produce a good crop. (Calmet) --- Be charitable to all, Luke vi. 30. Indiscrete faciendum bene. (St. Jerome) --- Assist those in distress, (Calmet) even though they may be ungrateful, or unable to make a return, Luke xiv. 12. (Tirinus) --- In this third part we are exhorted to serve God with perseverance. Of all virtues, the works of mercy avail most, Matthew xxv. (Worthington) Eight. To as many as thou art able, (Calmet) especially to those who are of the household of faith, (Galatians vi. 10.; Haydock) whether under the old or the new Testament, signified by the numbers, seven and eight. (Worthington) (St. Jerome) --- Mandatum accipis octo illis partem dare, fortasse benedictionibus, (St. Ambrose in Luke vi. n. 49.) which intimates, that we must apply ourselves to the pursuit of al virtues, as the number eight denotes perfection. (Calmet) If the tree fall, &c. The state of the soul is unchangeable, when once she comes to heaven or hell: and the soul that departs this life in the state of grace, shall never fall from grace; as on the other side, a soul that dies out of the state of grace, shall never come to it. But this does not exclude a place of temporal punishment for such souls as die in the state of grace: yet not so as to be entirely pure; and therefore they shall be saved, indeed, yet so as by fire, 1 Corinthians iii. 13, 14, 15. (Challoner) --- After death, none can merit. (Worthington) --- "He who shall not have cultivated his field, (the soul) shall after this life experience the fire of purgation, or eternal punishment." (St. Augustine, de Gen. contra Man. iii. 20.) (Haydock) --- The souls in purgatory have their names inscribed in heaven, like the ancient saints, who were detained in the bosom of Abraham. (Calmet) --- They fall, therefore, to the south. Let people dispense their alms to all, as the clouds rain upon the just and unjust, (Haydock) upon the cultivated and the barren land, and let them do it before death. They know not how soon it may lay them low. (Calmet) --- By looking at the branches of a tree, we may conclude which way it will fall; so we may form a judgment of our future state, by reflecting on our present dispositions. "Our branches are our desires, by which we stretch ourselves to the south, if they be spiritual," &c. (St. Bernard, ser. xlix.) The liberal are not concerned where they bestow charity. People will gather up the fruit both on the north and south, and they who have given alms will find them (Abenezra; Mercer.) laid up in the heavenly tabernacles. (Haydock) --- This agrees with the sequel. (Calmet) Reap. Those who are too circumspect in their alms-deeds, will often pass over such as stand in need, (St. Jerome) and people who reflect on the difficulties of a virtuous life, will never begin. (St. Gregory iii. Past. xvi., and Mor. xxvii. 5.) Spirit. In a man, or of the wind. Why then wouldst thou judge of the merit of thy petitioner? or pretend to determine why God has made thee rich and him poor? Better. Be kind to all during life, Galatians vi. 10. (Calmet) --- Do good, both in youth and in old age, (Worthington) lest, if thou shouldst grow remiss, all would be lost. (St. Jerome) And the. Hebrew, "for they are many. What comes to pass is vanity." (Montanus) --- Nothing can more effectually repress the love of this world, Ecclesiasticus vii. 40. After Solomon has presented the objections of the wicked, he comes to this conclusion. Eyes. He speaks ironically, (Calmet) or exhorts to spiritual joy and moderation. (St. Gregory, Mor. xxiv.) Anger. All turbulent passions, and evil or carnal pleasures. (St. Jerome)