Speaking. He lays himself open to every attack, chap. xxix. 11. CHAPTER XXV. Glory and power. A fool in a high office will endanger himself and the public; (Calmet) while the virtuous, seeing that merit is not regarded, will not push themselves forward. (\'c6schines.) As a bird, &c. The meaning is, that a curse uttered without cause shall do no harm to the person that is cursed, but will return upon him that curseth; as whithersoever a bird flies, it returns to its own nest. (Challoner) --- Come. Chaldean, "shall not come in vain," if it be just, like that of Noe, Josue, &c. Hebrew, "shall not come" (Calmet) to the person against whom it is uttered, though God will not hold the curser guiltless, as the Vulgate intimates. (Haydock) Curses, anathemas, &c., vented without reason, do not injure any but those who denounce them. Yet out of respect for ecclesiastical authority, those who are under censures, must abstain from their functions till they be absolved. (Calmet) Snaffle. "Bit," or muzzle, to prevent the animal from biting. (Haydock) --- Septuagint, Arabic, &c., "a goad for an ass." But metheg denotes a bridle. (Montanus; Haydock) asses being there very large, and commonly used for riding, chap. xiii. 13. (Calmet) Answer not a fool, &c. Viz., so as to imitate him; but only so as to reprove his folly. (Challoner) --- If thou answer at all, (ver. 5.) do it to the purpose, and to prevent others from taking scandal, (Calmet) as well as to humble the wicked, for his good. (Haydock) Iniquity. He is exposed to shame, (Septuagint) and must condemn his own folly. (Calmet) Fair. Hebrew, "unequal legs," or "lifted up," so, &c. (Haydock) Mercury. The god of travellers, who were wont to throw a stone at the foot of his statue, as the Indians (Vincent. Bellor. xxiv.) and Arabs did. Mahomet would not disturb this superstitious custom. The Rabbins style these statues Mercolis. But Septuagint, &c., give another sense, "as he that bindeth a stone (Calmet) in the boss of a ring, Greek: sphendone, (Menochius) or in a sling," can do no good, but only endanger himself or others, "so," &c. Yet margema is never used elsewhere for a sling, and it means undoubtedly "a heap of stones," (Calmet) as Montanus substitutes instead of "the sling," in Pagnin. "As a small piece of precious stone in a heap of stones is lost, so," &c. (Haydock) --- Honour, or an office, in which he may do harm. (Calmet) If. Hebrew, " as a thorn goeth up into the," &c. (Protestants) (Haydock) --- If he attempt to handle or to extract one, he will wound himself the more, as the fool would render truth and wisdom contemptible. (Calmet) --- Parable. Septuagint, "but slavery in the hands of fools" groweth up. (Haydock) Anger, and prevent lawsuits. Hebrew is variously read and translated. (Calmet) --- Protestants, "the great God, that formed all things, both rewardeth the fool and rewardeth the transgressors." Marginal note, "a great man giveth all, and he hireth the fool," &c. Septuagint, "all the flesh of fools is exposed to many storms, for their excess is punished." (Haydock) Dog. This is the only animal which is known to do so. St. Peter uses this comparison to deter any from renouncing the faith; as the Fathers do, to shew the misery attending a relapse. Septuagint here add, "there is a confusion," &c., taken from Ecclesiasticus iv. 25. (Calmet) Fool. The ignorant may be convinced that he wants instruction. (Calmet) --- But "none are worse than the half-learned." (Quintil. i. Jo. v. 21.) Bed, which he will scarcely leave, though avarice push him forward. (St. Augustine, ser. xxii. or clxiv.) Seven, or many wise men, who used to speak in a sententious manner. (Calmet) --- So seven is used, ver. 25. Anger. Hebrew, "passeth by, and meddleth with a quarrel not ot him" pertaining. (Haydock) --- Such expose themselves foolishly to danger. Great discretion is requisite to reconcile those at variance. Jest. He will not escape, no more than the person who had committed murder involuntarily, if he were not in a city of refuge, Numbers xxxv. 22. Faileth. Hebrew, Symmachus, Calmet, "aboundeth, the fire is bright, or flourisheth" (Septuagint) (Haydock) Dross. Hence the proud will be detested, and appear contemptible. Lips. He will speak of what he hates much. Deceitfully. Hebrew, "in desolation." He will cringe, but when he finds an opportunity, he will discover his evil designs. (Calmet) Him. "Bad advice is worst to him who gives it." (Varro. Rust. iii. 22.) CHAPTER XXVI. Lips. All hate affectation and vanity, John v. 51. Both. He is insupportable to himself and to others, Ecclesiasticus xxii. 17. And who. Septuagint, "but envy (zeal) beareth nothing." The more we yield to the envious, the more he is offended at our good behaviour. Love. Which can be of no service to us, while reproof may cause us to amend. Enemy. Joab slew Amasa, while he kissed him, 2 Kings xx. 9., and Matthew xxvi. 48. True friendship is not attentive to outward appearances. Place, or vocation, like the prodigal son, Luke xv. The Israelites were much attached to their own country, where they might practise the true religion. (Calmet) And. Septuagint add, " wine and incense....but accidents tear the soul." (Haydock) Affliction. He will be less compassionate than a tried friend. --- Better, &c. This daily experience evinces. "Those who purchase land, should consider if there be plenty of water, and a neighbour." (Pliny, [Natural History?] xviii. 5.) --- The Persians honour most those who live nearest to them. (Herodotus i. 134.) Thou. Hebrew, Complutensian, and Sixtus V, "I may," &c. Septuagint, "and cast reproaches from thee." In the night. Or "early in the morning," de nocte, as the Hebrew implies. --- Curseth. His importunity will be equally displeasing. (Haydock) --- Flattery is dangerous, (Calmet) and unworthy of a free man. (Cicero, de Amic.) Hand. As it will flow away, such as woman is commonly incorrigible. (Calmet) Sharpeneth. Or instructeth. Fungar vice cotis. (Horace, Art.) Glorified. He who serves his master well shall be promoted. Are. Hebrew, "to men." Our hearts have all something similar. (Calmet) --- Septuagint, "as faces are not like each other, so neither are the hearts of men." They have all come peculiarity. (Haydock) --- But this agrees not with the original. Destruction. Hebrew abaddo, or abadon, chap. xv. 11., and Apocalypse ix. 11. People die, and are plunged in hell daily. --- Eyes. Avarice and ambition, Ecclesiasticus xiv. 9. Praiseth. If he be not puffed up, or if all agree in his praises, we may conclude that they are well founded. --- The, &c., is not in Hebrew, Complutensian, St. Jerome, or Chaldean, and destroys the connection. Mortar. Such were used by those who could not afford handmills. (Calmet) Flocks. John x. 3., and Ecclesiasticus vii. 24. This may be applied to pastors. Generation. Thou wilt be cited as an example of prudence, if thou hast forseen the change of thy affairs, and provided for it. In the east it was not unusual to see a general of an army reduced to the meanest condition, and economy is necessary for all. Field. If thou wishest to purchase, or to pay the workmen. CHAPTER XXVII. Milk. We cannot but admire such frugality. Septuagint are rather different; (Calmet) ver. 25., "Be careful of the grass of thy field....that thou mayst have lambs for thy clothing. Honour the field, that there may be lambs for thee. Son, thou hast from me solid instructions for thy life, and for that of thy servants." (Haydock) Pursueth. "A crime is its own punishment." (Seneca, ep. 93.) (Leviticus xxvi. 36.) --- Dread. Of any thing terrestrial, as long as the object of his love is not attacked, Romans viii. 35. Princes. Who each contend for the sovereign power. (Calmet) Poor. It seldom happens that the unjust leave their riches to their children, chap. xiii. 22., and Job xxvii. 16. His. Septuagint, "he rendereth his prayer abominable." Mercy. This is true repentance, which enjoins, "not only to bewail past sins, but also to amend." (St. Ambrose, ii. Pen. v.) --- Sacramental confession was not required of the Jews, but they confessed their sins, when they laid their hands on the victim, &c., Leviticus iv., and v. (Calmet) Prudence. Septuagint, "riches." Poverty is a great temptation to people in authority, more than avarice itself. (Calmet) Innocent. Unpunished, if he employ fraud, ver. 22., and chap. xiii. 21. Forsaketh. Hebrew, "oppresseth (Septuagint, selleth) a man." (Calmet) --- Neither small nor great bribes must be taken. (Justinian) Poverty. Septuagint, "the merciful shall have power over him," ver. 8. (Haydock) CHAPTER XXVIII. Men. Septuagint, "the just groan," and all are under "apprehensions." (Calmet) Corrupt. Hebrew, "scoffers," who provoke both God and men. Rest; or bring him to hear reason. (Calmet) --- Septuagint, "a wise man shall rule nations; but the wicked being angry, is laughed at, and does not frighten." Soul. they wish to protect the upright, Psalm cxli. 5. Enlightener. Septuagint, "visitor," with punishment, as they seem to speak of palliated usury, which cannot escape God. See chap. xxii. 2. Prophecy, by the urim, or by the mouth of prophets, who were in great power and estimation, 3 Kings i. 24., and xii. 23., and 2 Paralipomenon xxv. 6., and xxviii. 8. (Calmet) --- Septuagint, "There shall be none to explain the law to the impious nation." (Haydock) --- When pastors are wanting, all goes to ruin, 1 Corinthians xi. 4. (Ven. Bede) (Calmet) Amendment. St. Jerome (as Evag.) says, after Thucydides: "Ignorance produces confidence, and learning fear." Soul, and exposeth himself to death, though this was only inflicted for stealing a man, Exodus xxi. 16. The night-thief might also be killed in the fact, Exodus xxii. 2. But if the person who had stolen denied it on oath, he was put to death for perjury, Leviticus v. 1. Fall. Human respects will not long preserve him from sin. (Calmet) --- Septuagint have a double version: "Those who fear and are ashamed of men, shall be thrown down. But he who confideth in the Lord, shall rejoice. Impiety overturneth man, while he who trusteth in the Lord shall be saved." (Grabe) (Haydock)