A prayer of praise and thanksgiving.
The auctor rendereth praises and thankes to God; 18. and inuiteth others to do the same, by his owne example, 31. and by earnest exhortation.
1A prayer of Jesus the son of Sirach. I will give glory to thee, O Lord, O King, and I will praise thee, O God my Saviour.Orazione di Gesù Figliuolo di Sirach. Te loderò io, o Signore, e Re, e a te darò gloria, o Dio mio salvatore.THE prayer of Iesus the sonne of Sirach. I wil confesse to thee ô Lord king, and wil praise thee God my sauiour.Oratio Jesu filii Sirach. Confitebor tibi, Domine rex, / et collaudabo te Deum salvatorem meum. 2I will give glory to thy name: for thou hast been a helper and protector to me.Grazie renderò al nome tuo, perché tu se' stato mio ajuto, e mio protettore.I wil confesse to thy name: because thou art become my helper and protectour,Confitebor nomini tuo, / quoniam adjutor et protector factus es mihi, 3And hast preserved my body from destruction, from the snare of an unjust tongue, and from the lips of them that forge lies, and in the sight of them that stood by, thou hast been my helper.Ed hai liberato il corpo mio dalla perdizione, e dal laccio della lingua perversa, e dalle labbra di quelli, che ordivano menzogne, e in faccia a' miei avversari mi hai dato soccorso.and hast deliuered my bodie from perdition, from the snare of an vniust tongue, and from the lippes of them that worke lying, and in the sight of them that stoode vp thou art become my helper.et liberasti corpus meum a perditione: / a laqueo linguæ iniquæ, et a labiis operantium mendacium: / et in conspectu astantium factus es mihi adjutor. 4And thou hast delivered me, according to the multitude of the mercy of thy name, from them that did roar, prepared to devour.E secondo la molta misericordia, onde tu prendi il nome, mi hai liberato da lioni, che ruggivano pronti a divorare,And thou hast deliuered me according to the multitude of the mercie of thy name from them that did roare, prepared to deuoure,Et liberasti me, secundum multitudinem misericordiæ nominis tui, / a rugientibus præparatis ad escam: 5Out of the hands of them that sought my life, and from the gates of afflictions, which compassed me about:Dalle mani di que', che cercavano l'anima mia, e dal cadere nelle tribolazioni, ond'io fui circondato,out of the handes of them that seeke my soule, and from the gates of tribulations which haue compassed me:de manibus quærentium animam meam, / et de portis tribulationum quæ circumdederunt me; 6From the oppression of the flame which surrounded me, and in the midst of the fire I was not burnt.Dalla violenza delle fiamme, tralle quali era rinchiuso, e in mezzo al fuoco non ebbi calore;from the oppression of the flame, which hath compassed me, and in the middes of fire I was not burnt.a pressura flammæ quæ circumdedit me, / et in medio ignis non sum æstuatus;
7From the depth of the belly of hell, and from an unclean tongue, and from lying words, from an unjust king, and from a slanderous tongue:Dal seno profondo dell'inferno, e dalla impura lingua, dalle testimonianze bugiarde, da un re inique, e dalla ingiusta lingua:From the depth of the bellie of hel, and from a defiled tongue, and from the word of lying, from a wicked king, and from an vniust tongue:de altitudine ventris inferi, / et a lingua coinquinata, et a verbo mendacii, / a rege iniquo, et a lingua injusta. 8My soul shall praise the Lord even to death.A Dio darà laude l'anima mia fino alla morte;my soule shal praise our Lord euen to death,Laudabit usque ad mortem anima mea Dominum, 9And my life was drawing near to hell beneath.Perocché la mia vita fu presso a cadere laggiù nell'inferno.and my life was approching to hel beneth.et vita mea appropinquans erat in inferno deorsum. 10They compassed me on every side, and there was no one that would help me. I looked for the succour of men, and there was none.Mi avean serrato da tutte parti, e non era chi mi porgesse soccorso; mirava se alcun uomo mi desse ajuto, ma ajuto non v'era.They haue compassed me on euerie side, & there was none that would helpe. I looked toward the helpe of men, & there was none.Circumdederunt me undique, et non erat qui adjuvaret: / respiciens eram ad adjutorium hominum, et non erat. 11I remembered thy mercy, O Lord, and thy works, which are from the beginning of the world.Mi ricordai di tua misericordia, o Signore, e delle cose fatte da te ab antico:I remembred thy mercie ô Lord, and thy operation, which are from the beginning of the world.Memoratus sum misericordiæ tuæ Domine, / et operationis tuæ, quæ a sæculo sunt: 12How thou deliverest them that wait for thee, O Lord, and savest them out of the hands of the nations.E come tu liberi coloro, che te aspettano, e li salvi dalle mani delle nazioni.Because thou deliuerest them that patiently expect thee ô Lord, and sauest them out of the handes of the nations.quoniam eruis sustinentes te, Domine, / et liberas eos de manibus gentium. 13Thou hast exalted my dwelling place upon the earth and I have prayed for death to pass away.Tu innalzasti la casa mia, sopra la terra, e te io supplicai per la morte, che tutto scioglie.Thou hast exalted my habitation vpon the earth, and I haue prayed for death to passe away.Exaltasti super terram habitationem meam, / et pro morte defluente deprecatus sum. 14I called upon the Lord, the father of my Lord, that he would not leave me in the day of my trouble, and in the time of the proud without help.Io invocai il Signore padre del Signor mio, affinchè non mi abbandoni, senza soccorso nel giorno di mia afflizione, e mentre dominano i superbi.I haue inuocated our Lord the father of my Lord, that he leaue me not in the day of my tribulation, and in the time of the proude without helpe.Invocavi Dominum patrem Domini mei, / ut non derelinquat me in die tribulationis meæ, / et in tempore superborum, sine adjutorio.
15I will praise thy name continually, and will praise it with thanksgiving, and my prayer was heard.Darò laude al nome tuo, e continuamente il celebrerò con rendimenti di grazie, perché fu esaudita la mia orazione.I wil praise thy name continually, and wil collaude it in confession, and my prayer was heard.Laudabo nomen tuum assidue, / et collaudabo illud in confessione: / et exaudita est oratio mea, 16And thou hast saved me from destruction, and hast delivered me from the evil time.E mi liberasti dalla perdizione, e mi salvasti dal tempo cattivo.And thou hast deliuered me from perdition, and hast rescued me from the wicked time.et liberasti me de perditione, / et eripuisti me de tempore iniquo. 17Therefore I will give thanks, and praise thee, and bless the name of the Lord.Per questo io ti renderò grazie, e a te darò laude, e benedirò il nome del Signore.Therfore wil I confesse, & say praise to thee, and blesse the name of our Lord.Propterea confitebor, et laudem dicam tibi, / et benedicam nomini Domini. 18When I was yet young, before I wandered about, I sought for wisdom openly in my prayer.Quand'io era tuttor giovanotto prima di inciampare in errori feci professione di cercar la sapienza colla mia orazione.When I was yet young, before I erred, I sought for wisdom openly in my prayer.Cum adhuc junior essem, priusquam oberrarem, / quæsivi sapientiam palam in oratione mea. 19I prayed for her before the temple, and unto the very end I will seek after her, and she flourished as a grape soon ripe.Io la domandava dinanzi al tempio, come sino all'estremo punto la cercherò; ed ella gettò il suo fiore come l'uva primaticcia.Before the temple I prayed for it, and vnto the later end I wil seeke after it, and it shal flourish as the grape timely ripe,Ante templum postulabam pro illis, / et usque in novissimis inquiram eam: / et effloruit tamquam præcox uva. 20My heart delighted in her, my foot walked in the right way, from my youth up I sought after her.Il mio cuore trovò in essa il suo gaudio; il mio piede battè la strada diritta; andai in cerca di lei fin dalla giovinezza.my hart hath reioyced in it, my foote hath walked the right way, from my youth I searched after it.Lætatum est cor meum in ea: / ambulavit pes meus iter rectum: / a juventute mea investigabam eam. 21I bowed down my ear a little, and received her.Chinai un poco le mie orecchie, e la ascoltai.I bowed mine eare a litle, and receiued it.Inclinavi modico aurem meam, / et excepi illam. 22I found much wisdom in myself, and profited much therein.E molta sapienza accolsi nella mia mente, e molto in essa mi avanzai.I found much wisdom in myself, & I haue much profited therein.Multam inveni in meipso sapientiam, / et multum profeci in ea.
23To him that giveth me wisdom, will I give glory.A lui, che mi da la sapienza, io darò gloria.To him that geueth me wisdom, wil I geue glorie.Danti mihi sapientiam dabo gloriam: 24For I have determined to follow her: I have had a zeal for good, and shall not be confounded.Perocché io mi son risoluto di metterla in pratica; ebbi zelo del bene, e non avronne rossore.For I haue consulted to doe it: I haue had a zele to good, and shal not be confounded.consiliatus sum enim ut facerem illam. / Zelatus sum bonum, et non confundar. 25My soul hath wrestled for her, and in doing it I have been confirmed.Per lei ha combattuto l'anima mia, e mi tengo costante nel seguitarla.My soule hath wrestled in it, and in doing it I was confirmed.Colluctata est anima mea in illa, / et in faciendo eam confirmatus sum. 26I stretched forth my hands on high, and I bewailed my ignorance of her.Stesi in alto le mie mani, e deplorai la stoltezza di quest'anima.I stretched forth my handes on high, & I lamented foolishnes.Manus meas extendi in altum, / et insipientiam ejus luxi; 27I directed my soul to her, and in knowledge I found her.Verso di lei dirizzai l'anima mia, e conosciuto (me) la trovai.I directed my soule to wisdom, and in knowlege I found it.animam meam direxi ad illam, / et in agnitione inveni eam. 28I possessed my heart with her from the beginning: therefore I shall not be forsaken.Con lei possedei da principio il mio cuore; per questo non sarò abbandonato.I possessed with it an hart from the beginning: for this cause I shal not be forsaken.Possedi cum ipsa cor ab initio: / propter hoc, non derelinquar. 29My entrails were troubled in seeking her: therefore shall I possess a good possession.Nel cercar lei le mie viscere soffersero de' turbamenti, per questo possederò un gran bene.My bellie was trubled in seeking it: therefore shal I possesse a good possession.Venter meus conturbatus est quærendo illam: / propterea bonam possidebo possessionem. 30The Lord hath given me a tongue for my reward: and with it I will praise him.Il Signore per mia mercede mi ha dato la lingua, ed io con essa a lui darò laude.Our Lord hath geuen me a tongue for my reward: and with the same I wil praise him.Dedit mihi Dominus linguam mercedem meam, / et in ipsa laudabo eum. 31Draw near to me, ye unlearned, and gather yourselves together into the house of discipline.Appressatevi a me, o ignoranti, e adunatevi nella casa di istruzione:Approch vnto me ye vnlerned, and gather yourselues together into the house of discipline.Appropiate ad me, indocti, / et congregate vos in domum disciplinæ.
32Why are ye slow and what do you say of these things? your souls are exceeding thirsty.Perché tuttora tardate? E che rispondete a questo? le anime vostre son grandemente assetate.Why slacke ye yet? and what say you herein? your soules are exceeding thirstie.Quid adhuc retardatis ? et quid dicitis in his ? / animæ vestræ sitiunt vehementer. 33I have opened my mouth, and have spoken: buy her for yourselves without silver,Ho aperta la mia bocca, ed ho parlato: comperate senza spesa,I haue opened my mouth, and haue spoken: Bye it for you without siluer,Aperui os meum, et locutus sum: / Comparate vobis sine argento, 34And submit your neck to the yoke, and let your soul receive discipline: for she is near at hand to be found.E piegate al giogo il vostro collo, e l'anima vostra accolga la disciplina; perocché è facile il ritrovarla.and submit your necke to the yoke, and let your soule receiue discipline: for it is very neere to finde it.et collum vestrum subjicite jugo: / et suscipiat anima vestra disciplinam: / in proximo est enim invenire eam. 35Behold with your eyes how I have laboured a little, and have found much rest to myself.Mirate cogli occhi vostri com'io faticai per un poco, ed ho trovato molta requie.See with your eyes that I haue laboured a litle, and haue found much rest to myself.Videte oculis vestris, quia modicum laboravi, / et inveni mihi multam requiem. 36Receive ye discipline as a great sum of money, and possess abundance of gold by her.Abbracciate la disciplina come un gran tesoro d'argento, e possedete con lei molto oro.Take ye discipline in a great summe of siluer, and possesse abundance of gold in it.Assumite disciplinam in multo numero argenti, / et copiosum aurum possidete in ea. 37Let your soul rejoice in his mercy and you shall not be confounded in his praise.Si consoli l'anima vostra nella misericordia di Dio, e lodando lui non sarete confusi.Let your soule reioyce in his mercie, and you shal not be confounded in praise.Lætetur anima vestra in misericordia ejus, / et non confundemini in laude ipsius. 38Work your work before the time, and he will give you your reward in his time.Fate l'opera vostra per tempo, ed egli darà a voi la mercede vostra a suo tempo.Worke your worke before the time, and he wil geue you your reward in his time.Operamini opus vestrum ante tempus, / et dabit vobis mercedem vestram in tempore suo.
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Haydock
Sirach. This prayer may be in imitation of the book of Wisdom. (Haydock)
Calmet
Grotius assigns it to the grandson, without reason; as the author continues to speak of his travels, etc. He seems to have lived under Onias III and under Seleucus and Antiochus Epiphanes, of Syria, to whom he was probably accused, and hence took occasion to retire into Egypt, where Ptolemy Epiphanes was king. (Calmet)
Menochius
Others think (Haydock) that he was accused before Ptolemy Lagus, when he took Jerusalem. (Menochius)
Haydock
We know too little of his life to decide any thing. (Calmet) See Ecclesiasticus 50:1. (Haydock)
Worthington
Saviour. When we are not able to make a return, we must shew greater marks of gratitude, and particularly to God, for the favours which we have not deserved. (Worthington)
51:3
Calmet
By. To accuse me, Zacharias 3:1. (Calmet)
51:5
Haydock
Gates. Greek, "many." (Haydock)
He exaggerates the danger to which he was exposed, as he was not miraculously delivered from the flames, etc., (Calmet) though this might be the case. At least he thanks God for preserving him (Haydock) from the various torments which were then in use.
51:6
In. Greek, "from the midst of a fire which I did not enkindle," or deserve by any crime.
51:7
Calmet
Hell. The grave. I was preserved like Jonas. (Calmet)
Haydock
Unjust. Greek, "the accusation was made to the king, by an unjust tongue. My soul approached unto death, and my life," etc. (Haydock)
51:11
Nations. Greek, "enemies," ver. 12.
51:13
Haydock
Thou. Greek, "I raised my supplicating voice from the earth, and I," etc. (Haydock)
51:14
Calmet
The Father. Grotius asserts boldly, that it should be, "my Father," and that some Christian has changed this. But his authority may be rejected, when he brings no proof; and Bossuet has solidly refuted him. The passage clearly proves the belief of the second person, and seems to allude to Psalm 109:1. (Drusius; Vatable, etc.) (Calmet)
51:18
Haydock
When. He now gives some account of himself, and exhorts all to seek for wisdom. (Haydock)
Calmet
He was advanced in years, when he fell into the aforesaid danger, after his travels, Ecclesiasticus 34:9. (Calmet)
Worthington
Wisdom is most easily acquired, while a person is innocent, Ecclesiastes xii. (Worthington)
51:19
Calmet
After her. Being convinced that prayer is requisite for the preservation and improvement of such a treasure. See 3 Kings 3:8. (Calmet)
And. Greek, "from the flower as of a ripening grape. My heart," etc.
51:22
Haydock
Wisdom. Greek, "instruction for myself." (Haydock)
51:25
Calmet
Wrestled. Against pleasure, idleness, etc. This shews how arduous a task it is to attain wisdom. (Calmet)
Confirmed. Greek, "in earnest."
51:27
Knowledge. Greek (Alexandrian), "time of harvest." Grabe substitutes, "in purification," (Haydock) or the practice of virtue, Wisdom 1:4.
51:28
Heart. Or understanding, as the Hebrew place this in the heart, 3 Kings 3:9.
51:29
Calmet
Her. I did it, with all solicitude, Canticle of Canticles 5:4., and Jeremias 4:19. (Calmet)
51:30
Tongue. Eloquence, (Menochius) which I will exert in praising him.
51:31
Haydock
Gather. Greek, "dwell in the," etc. (Haydock)
He addresses those who are walking in the broad road.
51:33
Silver. Only good-will is necessary, which all may have, Isaias 55:1., Romans 10:6., and Wisdom 6:13.
51:36
Calmet
Gold. The wise man has more opportunities of enriching himself than others; but he despises unnecessary wealth. (Calmet)
Worthington
We must labour for wisdom more than for riches, and we shall be rewarded hereafter. (Worthington)
51:38
Calmet
The time. It is never too soon to be wise. In doing good let us not fail, (Galatians 6:9.) in order to obtain that food, which remains for ever, Isaias 6:7. Fear God, and keep his commandments, for this is all man, Ecclesiastes 12:13. (Calmet)
Haydock
This is the sum of the sapiential works, and of all the Scriptures: To depart from evil is understanding, Job 28:28. (Haydock)
51:38
THE PROPHECY OF ISAIAS
This inspired writer is called by the Holy Ghost, the great prophet, (Ecclesiasticus 48.25,) from the greatness of his prophetic spirit, by which he hath foretold so long before, and in so clear a manner, the coming of Christ, the mysteries of our redemption, the calling of the Gentiles, and the glorious establishment, and perpetual flourishing of the church of Christ: insomuch that he may seem to have been rather an evangelist than a prophet. His very name is not without mystery; for Isaias in Hebrew signifies the salvation of the Lord, or Jesus is the Lord. He was, according to the tradition of the Hebrews, of the blood royal of the kings of Juda: and after a most holy life, ended his days by a glorious martyrdom; being sawed in two, at the command of his wicked son in law, King Manasses, for reproving his evil ways.
51:1
VVhere we are not able to render recompence to benefactors; especially to God, we are the more bond to acknowlege his manie great benefites, altogether vndeserued by vs.
51:18
VVhen senses are most ripe, and the soule most free from great sinnes, is the aptest time to serue God, & to get al vertues, and true knowlege. Eccle. 12.
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In stead of riches labour to get wisdom for it is much better then al gold & siluer.
51:38
Merite is in this life, and reward in the next.
51:8
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 2
… ( Luke xxi. 24 ). Paul learned “things which it is not lawful for a man to utter” ( 2 Cor. xii. 4 ); things that were before the world was made, he learned them all. Which is the more difficult, the beginning or the end? Clearly to learn the beginning. This, Moses learned, and the time when, and how long ago: and he enumerates the years. And
51:1
"Prayer," that is a hymn and psalm, by which he gives thanks to God for his deliverance from so many dangers and evils, and praises and glorifies Him; for prayer is a broad genus, signifying every elevation, colloquy and union of the mind with God: which contains many species under itself, one of which is hymnody and psalmody, or praise and thanksgiving, as is evident from I Timothy ii, 1. Thus the Pharisee prayed saying: "God, I give thee thanks, that I am not as the rest of men," Luke xviii, 11. Thus the angels and the Blessed in heaven pray and adore God, admiring and exclaiming at His holiness and magnificence: "Holy, holy, holy, Lord God of hosts: the whole earth is full of thy glory;" and: "To him that sitteth on the throne, and to the Lamb, benediction, and honour, and glory, and power for ever and ever," Apocalypse v, 13, and iv, 8 et seq., and vii, 12. Moreover, literally Sirach wrote this hymn for himself, namely that he might give thanks to God for his deliverance, and for the benefits received from Him; yet the Holy Spirit through him wished here to give to the whole Church, and to all the faithful, a form of giving thanks to God for deliverance from any dangers and evils whatsoever. Whence the Church uses and applies it to St. Agnes and other holy Virgins and Martyrs, and reads it in their Office and Mass. Thus Rabanus. Sirach therefore prescribes here the manner of giving thanks to God for all Saints, especially Virgins and Martyrs, for the salvation of soul and body, and especially for chastity preserved by God amid so many temptations and violences. For this was perpetually as it were God's care, that faithful virgins, whom tyrants prostituted in brothels to the violence and lust of all, should be kept perpetually unharmed by God, the patron and avenger of virgins, through miracle, as appeared in St. Agnes, St. Lucy, St. Agatha, and all the others.
"I will confess to Thee, O Lord King, and I will praise Thee, O God my Saviour." Syrian: I will praise Thy name, O Lord, daily. For "I will confess" in Greek is ἐξομολογήσομαι, that is, I will make exomologesis, I will make my confession, so that namely truly and sincerely before the whole world I may confess and profess myself to be surrounded by innumerable evils, and almost oppressed, by no virtue of my own or of man, but by the aid of God alone to have been freed from all things, and to have escaped safe and unharmed. He calls God "king," so as to set Him against Ptolemy the king who was afflicting him, as if to say: King Ptolemy afflicted me; but God, who is King of kings, and Lord of lords, from his hand and tyranny delivered me. Again he calls Him σωτῆρα, that is, saviour, both so as to allude to the name of Jesus Christ the Saviour, whose type he himself bore in name, equally as in doctrine and in his passion; for by the merits of Christ all this his liberation, and all grace is to be ascribed; for in Hebrew Jesus is the same as in Greek σωτήρ, in Latin Saviour, Matthew i, and also so as to allude to Ptolemy the son of Lagus his persecutor, who was surnamed Soter, but falsely, as Josephus testifies, book XII of the Antiquities, chapter 1, as if to say: Ptolemy was not my soter, that is, saviour, but my oppressor: God the best and greatest, and my Christ, was the true soter, who mightily and mercifully snatched me from all the afflictions of Ptolemy. Siracides imitates the Prophets, as Isaiah, who after the liberation of the people breaking forth into doxology, chapter xii, 1: "I will confess," he says, "to Thee, O Lord, because Thou wast angry with me: Thy wrath is turned away, and Thou hast comforted me." The same did the three youths when they were preserved unharmed by God in the Babylonian furnace; Daniel iii, 51 and 57, where on account of so great a miracle and benefit, rejoicing: "Bless," they say, "all the works of the Lord, the Lord: praise and exalt Him above all for ever," etc. The same does Habacuc, chapter iii: "O Lord, I have heard Thy hearing, and I was afraid." Whence verse 18: "But I," he says, "will rejoice in the Lord: and I will be joyful in God my Jesus." The same David does frequently in the Psalms, as Psalm ix, 2: "I will confess to Thee, O Lord, with my whole heart." Psalm lvi, 10: "I will confess to Thee among the peoples, O Lord: and I will sing a psalm to Thee among the nations." Psalm lxxxviii, 6: "The heavens shall confess Thy wonders, O Lord." Psalm cv, 1: "Give praise to the Lord, for He is good: for His mercy endureth for ever." Psalm cvi, 21: "Let them confess to the Lord His mercies: and His wonderful works to the children of men." By these examples the Holy Spirit teaches us that we ought perpetually to give thanks to God for the innumerable benefits by which He frees us from many, even hidden, dangers, and daily bestows and confers upon us many gifts, which we do not know, or do not notice, as St. Chrysostom teaches in the formula of giving thanks to God, which I have recited elsewhere. See what I have said concerning the praise of God and the giving of thanks, Apocalypse iv, 8, and v, 23, and vii, 12.
51:2
Syrian: I will recount Thy name in songs. Thou hast been my confidence from of old, O Most High; Vatablus: I rejoice in Thy name, because Thou hast been my defender and helper. For "I will confess," in Greek again it is: ἐξομολογήσομαι, that is, I will profess my infirmity, and my evils, and God's virtue and beneficence, by which He snatched me from all evils: for the humble and grateful confession of our infirmity and of divine virtue and goodness, is the highest praise of God and giving of thanks. He imitates David, who is accustomed to call and invoke God "helper" and "protector." For God, is "helper," says Jansenius, to overcome evils already prepared: "protector," lest future evils overwhelm. "Helper" to do good: "protector" to avoid evils. Moreover, in what matters God was to him helper and protector he explains, when he adds:
51:3
In Greek, ἐκ παγίδος διαβολῆς γλώσσης, that is, from the snare of the calumny of the tongue; Vatablus, from the lips of the slanderous tongue. "Them that work," that is, them that speak; for the work of the lips is nothing other than to speak. "Them that work" therefore "lies," that is, them that have devised against me calumnies, frauds, false testimonies, etc. Whence Vatablus: In that Thou hast brought aid to me against lips devoted to falsehood, and against my adversaries.
"And in the Sight of Those Standing By Thou Hast Been Made My Helper." For "those standing by," he reads with the Romans and others παρεστηκότων; already the Complutensian edition and Vatablus read καθεστηκότες, that is, those standing against, that is, those opposing me. So that all these things may be understood, it should be noted from Josephus, XII Antiquities I, that Ptolemy the son of Lagus (under whom Sirach flourished) shortly after Alexander the Great, king of Egypt, by deceit seized Jerusalem and raged against it, despoiling some, killing others, and leading away many more as captives: "For having entered the city on the Sabbath," says Josephus, "as if for the sake of the sacred rites, the Jews, not suspecting anything hostile (since they suspected nothing hostile), and moreover spending that day in leisure and quiet, he obtained dominion without difficulty, and treated it harshly and without mercy." And soon after: "Ptolemy ordered many captives from the mountainous region of Judaea, and from the vicinity of Jerusalem, Samaria and Gerizim to be led into Egypt and to establish their dwellings there." Whence in chapter ii, he relates that Ptolemy Philadelphus, who succeeded to the kingdom after Ptolemy the son of Lagus as his father, freed 120,000 Jews in favor of Eleazar the high priest, who had sent to him seventy Interpreters to translate the Hebrew Scriptures into the Greek language. It appears therefore that Sirach, being a Jerusalemite and a man of prominence in that city, and renowned for wisdom, was present at this calamity and was no small part of it. Since therefore in that miserable slaughter many Jews were killed, especially noble and wise men, whom Ptolemy feared would resist his tyranny; it appears that Sirach also, as one of the foremost citizens and princes of the city, was sought with others for death, and was snatched from the swords, fires and torments of the Egyptians (by which the city, occupied by the enemy, was burning) by divine aid. This is what he himself here commemorates and celebrates. Thus Palacius, Jansenius and others. He says therefore: "Thou hast delivered my body from destruction," in Greek, ἀπωλείας, that is, from ruin, namely from death, which in the desolation of the city was threatening me at every moment from the raging enemy, and as if present, was constantly before my eyes. "From the snare of an unjust tongue," that is, a slanderous one, as Vatablus translated it. It must be believed, says Palacius, that some informer reported to Ptolemy where the author was hiding, so that he might be led away to punishment, and false accusations were fabricated against him; therefore he says: "From the lips of them that work iniquity, and in the sight of them that stood by thou hast been my helper." I believe the author was brought before Ptolemy and his leaders and heard false accusations against himself; but God helped him as he prayed in such a dangerous situation, so that he would not be killed. Whence the Syriac: Thou hast delivered, he says, my soul from death, thou hast kept my flesh from corruption, thou hast delivered my feet from the hand of hell. Perhaps Sirach was falsely accused before Ptolemy of some sedition or treason, that he was secretly urging the citizens and neighbors to resist him as an enemy and to expel him from the city: for this seemed to be the duty of a magistrate and senator (which Sirach is thought to have been). In a similar way, before Theodoric, king of the Goths in Italy, Symmachus and Boethius, princes of the Roman senate, and John the Pontiff, were accused of urging Rome and the Romans to rebel against him as an Arian, and of imploring the aid of the Emperor Justinian: on account of which all were killed by him and achieved illustrious martyrdom; but soon Theodoric paid the penalty for his crime, being cast into a volcanic cauldron, as St. Gregory relates, book IV of the Dialogues, chapter xxx. See Boethius, in the books On the Consolation of Philosophy, which he wrote in prison for this reason, worthy indeed of so great a prince, philosopher and Martyr. The cause of slander also seems to have been that Sirach, being a Scribe and teacher of the ancestral law, taught the Jews, especially those being led away into Egypt, to beware of the idols and customs of the Egyptians, and to persist constant in the paternal religion and faith delivered by God to Moses; hence they accused him as an enemy of the Egyptians and of Ptolemy, as politicians are wont to draw religion into politics, and to interpret the religious in faith not only as enemies of their treachery, but also of their politics. If this is so, Sirach should be reckoned a Martyr, inasmuch as by his martyrdom he prefigured the martyrdom of Jesus Christ, suffering for the law and faith of God, and by his patience, by his name and preaching, by the innocence and sanctity of his life, as well as by the endurance of persecutions and torments, he bore his type. Certainly in the Feasts of Holy Virgins and Martyrs the Church reads this in the divine Office; whence it seems to hold that Sirach by his martyrdom here paved the way for them.
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as if to say, You have delivered me not by my merits, but on account of your immense mercy from enemies raging in the devastation of the city, namely roaring like lions, and thirsting for plunder and slaughter, who sought to destroy my "soul," that is my life. By the gates of tribulations, first, Palacius understands judges. For the Hebrews were accustomed to exercise judgment in the gates, and to condemn the accused, as if to say, By God I was delivered from judges plotting my condemnation and arranging my death. Second, Dionysius, as if to say, You have delivered me from the very tribulations themselves, which are gates and ways to death, and to future life, indeed to blessed life, if they are borne with equanimity in the sight and love of God. Third and more aptly, by gates understand the entrances, incursions, dense irruptions of tribulations; for just as the enemy breaking through the gates into a city lays it waste with sword and flame: so when God opens and loosens the gates of tribulations upon someone, they rush upon the man in formation and prostrate and overwhelm him. He alludes to the irruptions of the soldiers of Ptolemy into Jerusalem, through gates opened by deceit or force: for these men sought to lay waste the city just as they sought to lay waste the house and family of Sirach: but God protected and delivered him. He says therefore: Just as all the gates of the city lay open to Ptolemy, giving way to soldiers rushing in from all sides to lay it waste: so all the approaches of tribulations seemed to be opened upon me, so that all tribulations would rush upon me and destroy me; but God guarded me from them and snatched me away. So Virgil, in the first book of the Aeneid, concerning the winds bursting forth from heaven upon the earth and sweeping it with horrible force, says: Where the gate is given they rush forth, and sweep the lands with a whirlwind. Add that in gates is signified the strength and firmness almost insuperable of tribulations: for the gates of cities are accustomed to be most fortified and most robust, as if to say, I seemed to myself surrounded on all sides by tribulations, as by certain very strong and insuperable gates; but God overcame and scattered them all. The Interpreter reads πυλῶν, that is gates: now they read πολλῶν, that is many. Whence they translate: From many tribulations; Vatablus: From the very many afflictions which I have endured. Furthermore he calls "the mercy of his name" because God sets mercy before his name. For he is called "merciful, compassionate, of great mercy, father of mercies, God of all consolation," etc., Exodus 34:6, Psalm 110:4, and II Corinthians 1. So that it is signified that it is proper to God to have mercy and to spare, and that mercy is to him connatural, intimate and essential, and that God glories in it as in his own name. Whence the Greek texts corrected at Rome, adding both, read, of mercy and of name; the Syriac: You have saved me in the multitude of your mercies, from offense (scandal) and destruction you have delivered me, and from the hand of those seeking my soul, and from the multitude of my distresses you have delivered me.
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The Syriac: from the flame of fire. Namely I was not burned, as if to say, You have delivered me from the sharp tribulation and the heat of strong persecution, which like fire surrounded me on all sides and burned me, that is cruelly tormented me: for thus "fire" and "flame" by catachresis are often taken for any sharp pain and torment; as Psalm 16:3: "You have tried me with fire;" Psalm [text unclear], honor, Father to be feared, because through your holy Son I escaped the threats of the sacrilegious tyrant, and traversed the filth of the flesh by an immaculate path; and behold I come to you, whom I have loved, whom I have sought, whom I have always desired. I confess you with my lips, I desire you with my heart, I long for you with all my inmost being." Thus St. Ambrose, sermon 90. St. Peregrinus, Deacon of Ancona, and Martyr under Diocletian, when he was stretched upon an iron grate with fire beneath it and drenched with oil, prayed to God with these words: "You have tried me with fire, and no iniquity has been found in me;" and: "Deliver me from the pressure of the flame, which surrounded me," and he overcame that conflagration without injury, as Ferrarius relates from the monuments of the Church of Ancona, in his Catalogue of Saints of Italy, on the 16th day of May. It is memorable what we read of the abbot Peter, surnamed the Fiery, in the Life of St. John Gualbert, founder of the Order of the Valley of Umbria, namely that this Peter, in order to prove and convict the simony of the Archbishop of Florence, having first invoked God the avenger of truth and religion, passed through the midst of globes of flames as intrepidly as he was unharmed, and from this was surnamed the Fiery. More remarkable and memorable is what we read of certain Martyrs, condemned to the pyre, when the body was consumed by the sharp torments of the flames; yet the soul in them remained unharmed and unconquered, and superior to all torments, just as if it were an Angel, and were burned not in its own but in another's body, who therefore giving thanks to God and rejoicing said: "You have delivered me from the pressure of the flame, which surrounded me, and in the midst of fire I was not burned."
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Repeat, thou hast delivered me. "From the height," that is from the depth: for this is what the Greek βάθους signifies. Thus we call the sea high, that is deep, as if to say, From the deepest depths of the infernal regions, to which indeed, when I was already on the threshold of death and hell, He Himself by His infinite mercy brought me back and snatched me away. From what has been said it is clear that by hell here is not rightly understood death and the grave; for since graves are situated near the outermost surface of the earth, they cannot be called "height," that is depth, "of the belly of hell," nor the lowest hell, or, as Our author translates it, downward, in Greek κατωτάτω, that is the lowest, or most low: for which some wrongly read κακωτάτω, that is the worst. Anagogically, Hugo expounds these things prophetically of the Fathers to be freed from limbo by Christ. Tropologically, he expounds these things concerning the dangers of sin and damnation, as if Sirach and any pious man should praise God, because throughout the whole time of his life He preserved or freed him from graver sins, and consequently from the torments of hell, to which the soul, weighed down by this body and incited by concupiscence, was drawing near; but the grace of God held it back and established it in good. Let these therefore say with gladness with the Psalmist: "Unless the Lord had helped me, my soul had almost dwelt in hell." And with St. Mary of Egypt penitent: "The mercies of the Lord I will sing forever." And with Isaiah, chapter 1, verse 9: "Unless the Lord of hosts had left us a seed, we should have been as Sodom, and we should have been like Gomorrha." In like manner Wisdom, chapter 10, verse 19, it is said: "He brought them out from the height of the infernal regions"; and chapter 17, verse 13, he calls the Egyptian darkness "a night truly powerless, and coming upon them from the lowest and from the highest infernal regions." For the depth which is in the bottom of the earth and of hell corresponds to the height of the outermost surface of the earth; for as deep as the bottom of the earth is, so much does its outermost surface rise upward from it. As therefore the depth of the bottom is immense, so the height of the surface is immense. For the semi-diameter of the earth (which measures the distance of the outermost surface of the earth from the center of the earth), according to Aristotle, contains 7954 Italian miles; according to Ptolemy 3245 miles; according to more recent authorities however 3035. Thus our Clavius, in the Sphere, chapter 1, page 116. By so many miles therefore did Sirach, and any other of the Fathers, descend, when dying he descended from the earth to hell, which is in the center of the earth, as the common opinion of theologians holds. Wherefore he rightly says: "From the height of the belly of hell," and, as Vatablus translates it: From the lowest belly of Orcus thou hast drawn me forth. AND FROM A DEFILED TONGUE. — In Greek ἀκαθάρτου, that is impure. Thus he calls the tongues of slanderers and those who falsely accuse themselves from hatred, envy, or some other impure affection. Morally learn here that the tongue of a detractor is called defiled, because detraction hides all the filth, that is the sins and defects, of neighbors, under the detractor's tongue as it were of a serpent. AND FROM A WORD OF FALSEHOOD (he notes witnesses, who spoke false and lying testimony against him) FROM AN UNJUST KING (namely from Ptolemy Lagi, as I said in verse 3) AND FROM AN UNJUST TONGUE, — standing by Ptolemy and inflaming him to the unjust death of Sirach, says Palacius. Although through all these things you can understand the same accusers and their calumnies. For he exaggerates the same thing in various and different words. Whence the Greek texts have: From a lying word (which was) a calumny to the king (proceeding) from an unjust tongue; Vatablus: From an unjust accusation before the king, and from the calumny of an unjust tongue.
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The Syriac: My soul reached to the infernal regions, and my spirit drew near to death. Our Interpreter reads ᾔνεσεν, that is praised, that is "shall praise." Now they read ἤγγισεν, that is drew near: whence they translate: My soul drew near even unto death, and my life was near to the lowest hell; Vatablus: My soul had drawn near unto death, and my life had come very close to the lower regions of Orcus. Our author reads better ᾔνεσεν, that is praised: for he gives the reason why he so praises God: for τὸ and in the manner of Hebrew is causal, signifying because, as if to say, As long as I live, as long as I breathe, continually even unto death from the innermost depths of my soul I will praise God; and, that is because, when he leads God: as often as you walk in spirit, so often you will not be in prison. The leg feels nothing in the nerve, when the mind is in heaven.
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He exaggerates the tribulation, so that he might exaggerate God's help, and from this his joy and exultation. See St. Augustine, VIII Confessions iii, where he establishes this axiom: "Everywhere greater joy is preceded by greater trouble," and he proves it by induction: "The victorious emperor triumphs, and he would not have triumphed unless he had fought; and the greater the danger in battle, the greater the joy in triumph. A storm tosses sailors about, and threatens shipwreck; all grow pale at the prospect of death: the sky and sea become calm; and they exult exceedingly, because they feared exceedingly. A dear one is sick, and his pulse announces evil; all who wish for his safety are sick in spirit together: he recovers, and does not yet walk with his former strength; and now such joy arises as was not there when he walked before, safe and strong. See St. Thomas, I, II. Question xxxii, article 4, where he teaches that past sadness is the cause of delight. Truly the Poet: "The joys of the past heap up unexpected sorrows."
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Palacius, Jansenius and others read incorrectly, "cooperation": for in Greek it is ἐργασίας, that is, "works": Thus the Roman. The Syriac: I remembered the compassions of the Lord, and his mercies which are from the beginning of the world; who liberates all who trust in him, and saves them from him who is mightier than they.
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That is to say: When I was hemmed in and surrounded on all sides by enemies and tribulations, I looked to see if any man could and would help me; but I found none; for while others could, they would not; others would, but could not, help me in such great distresses. Wherefore, destitute of all human aid, I fled to God, the sole refuge and asylum of the desolate: for I remembered thy mercy and thy works, which (namely thy mercy and thy works) thou art wont to show to thy afflicted faithful from the beginning of the world, so that thou mightest have compassion on them, and work great and wonderful things for their liberation and salvation: for by thy infinite piety thou art wont to deliver "those that hope," in Greek ὑπομένοντας, that is, those who expect thee, and patiently and ardently invoking thy aid await thee, and thou savest them from the hand of the nations who persecute thy worshippers. Thus Vatablus: "Distress held me fast on all sides, and no helper appeared: I looked to human aid, and there was none. Then I remembered thy mercy, O Lord, and those things which thou hadst done from the beginning of time, that thou art the liberator of those who trust in thee, and the avenger from the hands of enemies. Note here that it is proper to God to provide divine aid when human aid fails; and therefore God exercises singular providence and care for orphans, widows, the poor, and all those abandoned by men: for this is required by God's mercy, piety and magnificence, according to that: "To thee is the poor man left; thou wilt be a helper to the orphan," Psalm x, 14. This is what is commonly said: "God from the machine," that is, appearing unexpectedly. For when matters are utterly perplexed and as it were desperate, God is wont to show himself and come to aid, and to unravel and smooth all difficulties, especially if he is devoutly and ardently invoked by the faithful who worship him. Whence that saying of Euripides in the Orestes: "Apollo appearing in the midst of tumults suddenly composes the most troubled affairs." For when the difficulty of matters is greater than can be explained by human aid, then it is time for God to show his power and providence, and to unravel all difficult and perplexed things, and to make them easy. When therefore salvation appears unexpectedly, God appears from the machine, and God's virtue and goodness. Thus Philo, in the Legation to Caius, relates that he and his companions, sent as an embassy by the Jews to C. Caligula the Emperor, to beseech him not to compel the Jews to worship him as a deity; but when he was rejected by Caius and suffered repulse, he said to his companions: "Now at last we must hope for a better lot, and place greater trust in God, because then divine aid is wont to come to the rescue, when human aid fails." Therefore desperate matters are the forum of the divine, and those things which are abandoned by men are left to God alone: and therefore in them one should not despair, but rather hope, and hope should be all the more sharpened toward God; as being one to whom these things are especially a care and concern.
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He reads, ἀνύψωσας ἀπὸ γῆς οἰκετίαν μου, that is: Thou hast exalted my house and family from the earth; so that namely I might live happily and dwell gloriously on the earth. And therefore I besought for deliverance from death, as follows, trusting namely that thou wouldst after thy wonted manner deliver me from death, and moreover exalt me. Now they read, ἀνύψωσα ἀπὸ γῆς ἱκετίαν μου, that is, I lifted up my supplication above the earth, that is to say, From the earth I raised my mind to God, supplicating and beseeching, so that thou mightest snatch me from the death flowing upon me. The Complutensian edition reads less correctly ὀργῆς, that is, wrath, for γῆς, that is, earth: whence they translate: I lifted up my supplication from wrath. For the Roman and other editions read γῆς, not ὀργῆς.
"And for Death Flowing Away I Have Besought." The Greeks already have, ὑπὲρ θανάτου ῥύσεως ἐδεήθην, which the Complutensian edition translates: For death I besought deliverance; the Roman: For the deliverance of death I have besought; Vatable: That I might be freed from death I prayed. Our text, for ῥύσεως, that is deliverance, reads ῥεύσεως, that is flux. Whence he translates for the flux of death, that is, for death flowing away I have besought. You will ask, what is the flux of death, or what is "death flowing away?" I answer: First, "death flowing away" is said of that which flows into all and slips away, as if to say I besought that I might not be snatched away by the whirlpools of death flowing successively into all, but at this time flowing into me: for just as the sea, a river or torrent raging and overflowing, now flowing this way, now that way, gradually sweeps away all and everything: so death now flows into this one and sweeps him away, now into that one; and thus gradually it carries off all. Again, just as shipwrecked men while tossed about on the vast sea, some are swallowed up and absorbed by these waves, others by those: so all men tossed about by the waves of this life; some are drowned by these, others by those chance occurrences and assaults. Therefore, just as by birth we are born, and we flow forth into rising and life: so by death we flow away into destruction and setting. Indeed, our life is nothing other than a continuous flux toward death, and therefore death itself begins to flow into us from the beginning of life through so many infirmities and miseries, which gradually consume man, until he is overwhelmed by them and dies; just as a small stream of water, if it flows continuously into a ditch, gradually filling it by flowing, will finally submerge men, however great and gigantic, oxen and horses existing in it. Second, "death" is said to be "flowing away" by hypallage, because all men gradually flow into it and slip away, according to that: "We all die, and as water slip away into the earth, which returns not," II Kings xiv, 14. And the Poet: All things pass away in the manner of flowing water. Third, "death" is said to be "flowing away," because death consists in the flowing away and dissolution of the four humors, spirits, nerves, organs, and all the members of man: for just as life consists in their joining together and harmony, or the due proportion of each, which is brought about by natural heat and the temperament proper to each: so when this fails, that joining together and harmony is dissolved, and thus man is dissolved and dies. Add that almost all men die by the flux of rheum and catarrh from redundant phlegm, by which the throat is filled; and thus man is suffocated: whence the dying are accustomed to gargle in the throat, and to make a sound as of suffocation or strangulation. Wherefore "Gorgias" the Rhetor, when already old, being asked "whether he would willingly die? Most willingly, he said, for like one departing from a rotten and flowing house I depart unwillingly." Thus Stobaeus, discourse 115. Fourth, "death" is said to be "flowing away" metonymically, namely causally, because it makes all and everything flow away and slip away: for death causes health, life, vigor, sense, motion, wealth, friends, and all the good things of the world, both internal and external, to flow away and slip away, with which man abounded while he lived and flourished. To this pertains that passage Job xxii, 16: "Who were taken away before their time, and a flood overturned their foundation." Where St. Gregory by the river flowing continuously understands "the daily passage of time, and the mortality of the present life." Hugo indeed understands the flux of death, which like a river with the greatest force rushes upon all those things which are subject to destruction. And our Pineda accommodates to the same this passage of our Sirach: "For death flowing away I have besought," as if to say I besought that death, which licks and erodes the foundations of our life like a flowing river, might slip away from me for a while, and leave me untouched and unharmed. Finally, by death flowing away he understands death certain and naturally inevitable, which namely flows into man by a sure course and destined flux, so that it is not possible for man to avert it; just as it is not possible for man to avert the flux of a river flowing in its channel into a tree or a man. This is evident from what precedes; for he said immediately before: "There was none to help me. I looked for one to comfort me, and there was none." Then therefore, with things ruined, and death certainly impending upon me, I fled to you God, and "I remembered your mercy, O Lord, and for death certainly flowing into me I have besought."
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In Greek, ἐν καιρῷ ὑπερηφάνων ἀβοηθησίας, which the Complutensian and Roman editions translate as "in the time of the destitution of the proud," namely when the dominating proud were abandoned and forsaken by all, and thus I lacked all human aid. Vatablus: aid denied to the proud; others: in the time when the proud dominate, with aid failing; the Syriac: I lifted up my voice from the earth, I prayed and invoked my father from on high (saying): Lord, O Mighty One (the Syrians call God the Mighty One of the ages, on account of His strength, greatness and eternity), and Savior, do not forsake me in the day of distress, in which I am grieved. Note here that it was known to Sirach and the ancient Jews that there is God the Father and God the Son, and thus the mystery of the Holy Trinity. For he invokes the "Lord," that is God the Father of his Lord, namely of God the Son, who through the Incarnation was to be the Messiah and Christ, that is the redeemer and savior of men, that He might free them from all sins and all evils and enemies. Wherefore toward the Messiah as liberator both he and all others yearned, and therefore he makes mention of Him here, as if to say: I invoked God the Father of the eternal Word, or of the Messiah to come to us; that through Him and His merits He might free me from such great tribulations: and thus at the time appointed by Him He might send Him to us, that He might snatch me and His other faithful from all evils. It is so much, says Palacius, to adore God insofar as He is Father, so much does the memory of the Son avail with the Father. The mention of the Father avails more than that of the Almighty, etc., for the Father loves the Son. Therefore the Church instituted by the Son beseeches the Father through the Son, and concludes all prayers and Collects thus: "Through our Lord Jesus Christ Thy Son," etc. He alludes to that in Psalm cix: "The Lord said to my Lord." And Psalm ii: "The Lord said to me: Thou art my Son, this day have I begotten Thee." And Psalm lxxi: "Give to the king Thy judgment, O God, and to the king's son Thy justice."
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"In confession"; Vatablus, with thanksgiving. It is a hyperbaton, or inverted order: "I invoked the Lord the Father of my Lord, etc., and my prayer was heard (by Him):" wherefore "I will praise," O Lord, "Thy name continually." And certainly the καί is to be expounded in the Hebrew manner by "because," as if to say: I will praise Thy name, etc., "and" that is "because my prayer was heard by Thee." Whence the Zurich edition translates: I will praise Thy name at all times, and I will remember Thee in songs: then the Lord heard my voice, He hearkened to my supplication, and freed me from all evil, and saved me from all sorrow. Otherwise Jansenius, as if to say: "I invoked the Lord the Father of my Lord" in tribulation, saying: If Thou free me from this, I will praise Thy name continually; and thus, with such a voice praying, my prayer was heard. But this explanation supplies much that is implied, and supplements what is not in the text.
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In Greek πονηροῦ, that is, evil, troublesome, malignant, harmful, difficult, anxious, dangerous, by which namely the wicked and unjust held dominion, and oppressed me and other just and pious worshippers of Thee. Vatablus: For Thou hast delivered me from destruction, and hast snatched me from an evil time. He repeats the same thing in various other words and inculcates it; because his heart was full both of the sense of his afflictions and of thanksgiving, praise and exultation in God, who rescued him from all things. Identidem Ben Sira repeats τὸ liberasti, so that he might profess himself liberated from many straits, and might exultantly give thanks to God his liberator. In a similar manner St. Wilgefortis, virgin and Martyr (whom the Roman Martyrology celebrates on the 20th of July), was called by another name "Liberata," because she was drawn forth by God from many tribulations. Whence the Breviary of Segovia (for there her sacred body rests; and thus by the citizens as the patroness of the city's protection, she is honored with great reverence) when it had narrated that she was the daughter of Catellus, a petty king of Lusitania, and that her mother in one birth brought forth nine daughters, namely Genifera, Victoria, Eumelia, Gemma (Margaret), Marciana, Germana, Basilia, Quiteria, and Wilgefortis or Liberata; the mother, moreover, being ashamed of so great a birth of girls, ordered the midwife to drown them all secretly in the river; but the midwife entrusted them to pious matrons to be reared; who therefore all became holy Virgins and Martyrs, though in different places and times, and like nine heavenly Muses adorn nine choirs of angels; it adds: "Therefore, all her sisters having been sent to the heavenly kingdoms, at last Blessed Liberata, tortured with many torments, when she could not be torn from the faith, departed to the Lord by the cutting off of her head. And thus liberated from the submersion of the river (when she was born), liberated from the error of infidelity (through baptism), liberated from the corruption of the flesh (for she suffered for chastity); liberated from the prison of the body through the triumph of martyrdom, she came free to Christ." More fully the struggles and martyrdom of these nine sisters, from authentic monuments of the ancient Spanish Churches, describes Francis Bivarius, in his Commentary on the Chronicle of L. Dexter, in the year of Christ 138, where also with strong arguments he contends that St. Margaret, whom the Church honors on the 20th of July, is Gemma, one of the nine sisters already mentioned.
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In Greek the name of the Lord, that is, the Lord, as if to say, I will bless and glorify the Lord through His name, namely by naming and exalting His holy name. Vatablus: Therefore I rejoice with Thee, and I give praise, O Lord, and I celebrate Thy name. Otherwise Palacius, who understands by the name of the Lord the Son of God, in whom as in a name, voice and word the Father is known. Not only, he says, does he praise God, but also he sings praises to the name of the Lord, who is the Son of God; according to that in John xii: "Father, glorify Thy name," that is, Thy Son. Thus he himself.
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That is to say: When I was young, and saw others of my own age wandering through various sects of the Jews and Philosophers and their errors, I, lest I should fall into the same errors and wander about like one erring and vagabond, having left all sects and their schools openly, in Greek προφανῶς, that is, openly, publicly, by profession sought one wisdom: wherefore I went to its source and author God, asking by assiduous prayer with my whole heart that he would communicate it to me, and I said with Solomon, Wisdom ix, 4: "Give me (O Lord) wisdom, the attendant of thy throne." And verse 10: "Send her out of thy holy heavens, and from the throne of thy majesty, that she may be with me and may labour with me, that I may know what is acceptable with thee." Whence some expound thus: Before I wandered, that is, before I committed idolatry; for idols are called by antonomasia "errors"; both objectively, because the errors and erroneous worship of many terminate in them; and effectively, because they lead many into errors. Thus I Kings v, 7: "His hand is heavy upon us, and upon Dagon our god." The Chaldee renders it: and upon Dagon our error. Thus through various sects of Philosophers and errors did St. Justin the Philosopher and Martyr wander, until he was taught the true wisdom by God through a man or an angel, as I have explained more fully in the Preface to the Pentateuch. Thus through the errors of the Manichees did St. Augustine wander in his youth, until by the prayers of St. Monica his mother he was illuminated by God. Wherefore St. James wisely admonishes, cap. 1, 5: "If any of you, he says, want wisdom, let him ask of God, who giveth to all abundantly, and upbraideth not: and it shall be given him." Thus today many wander through the schools of Philosophers or heretics, and lose the true knowledge, faith, piety, grace and salvation. For "before I wandered," in Greek it is, πρὶν ἡ πλανηθῆναι με, which first can be translated: before I erred or wandered; the Zurich version: before I was seduced; secondly, with Vatablus: before I wandered about, namely to see wise men, schools and academies, in which I might hear and learn wisdom. See the sayings at cap. xxxvi, 3. But the former sense is more genuine and apt: for youth is exposed to a thousand errors, partly on account of curiosity and companions, partly on account of concupiscence, by which it wanders outside itself through the manifold pleasures of this life, and the desires of error, like that younger prodigal son, who went into a far country, and there wasted his substance living luxuriously, Luke xv, 13, who therefore should say to God in supplication: "I have gone astray like a sheep that was lost: seek thy servant (O Lord)," Psalm cxviii, verse last. Furthermore, he who seeks and finds wisdom, seeks and finds God: for God himself is the uncreated wisdom, from which all created wisdom flows like a ray from the sun. Whence the Syrian renders it: When I was a child, it pleased me in him (the Lord, of whom the preceding verse speaks) and I sought him: my foot went on in truth, O my Lord. From childhood I knew not the doctrine and I grew in his prayer when I was small, and I found much doctrine.
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That is, as Vatablus says: I will follow her even to the end, namely of my age and life. For "before the temple" Jansenius, Palacius and others read "before the time," to which agrees the "and even to the last I will seek her," that is to say: Before the fitting time for perceiving wisdom, and before the time when men commonly are wont to perceive wisdom or to pray for it; I asked for her; nor shall I cease from labouring to obtain her, but even to the last times of my life will I seek her, since she brings neither satiety nor disgust. But it should be read with the Romans, "before the temple": for this signifies the Greek ἔναντι ναοῦ; for priests alone praying entered the temple, namely the Holy and the Holy of Holies: for this was called היכל lechal, that is, temple, or basilica: but the laity, such as Sirach appears to have been, wishing to pray, stood before the Holy, nay before the court of the priests in the court of the laity, which therefore was their temple. Whence secondly, it could be expounded, that is to say: Unseasonably, namely very early in the morning, or in the evening, and at night (as St. Casimir, St. Genevieve, St. Charles Borromaeus and others did) I went to the temple to ask wisdom of God; but when I found the temple, namely the court of the laity, closed, I prayed before the temple to God dwelling in the temple upon the ark and the Cherubim in the mercy seat of the Holy of Holies, that he would infuse wisdom into me. Hence learn, that prayer made in the temple is better and more efficacious than that made at home. Wherefore concerning St. Basil and St. Gregory Nazianzen we read in Rufinus and others, that when they gave themselves to wisdom at Athens, they knew no street or square of the city, except one which led to the temple, and another which led to the schools. Thus formerly Christians were wont at night to fall down before the doors of the temple, and to pray, and even to kiss the doors themselves; nay, the same we see done even by day at Rome not only in the jubilee, but often at other times. Thus St. Chrysostom, hom. last in II Corinthians: "Do you not see, he says, how many even kiss the vestibules of this temple, some indeed bending the knee, others holding with the hand, and putting the hand to the mouth?"
That is to say, Wisdom, which I have pursued with such great zeal, produced flower and fruit in me before the appointed time, and thereby nourished and delighted me wonderfully, as early grapes are wont to do, namely those which ripen before others, or ripen early and before the proper time; for just as grapes contain wine, which then refreshes, strengthens, gladdens, and vivifies a man, so wisdom contains spiritual wine, which fills and inebriates the mind with the knowledge and love of God; which therefore the Holy Spirit gave to the Apostles at Pentecost; so much so that the Jews, seeing them inflamed with the love of God and uttering such divine and burning words, said: "These men are full of new wine," Acts ii. This is what the Wise Man says, Prov. ix: "Wisdom hath built herself a house, etc., she hath slain her victims, she hath mingled her wine;" and inviting his students to it: "Come, he says, eat my bread and drink the wine which I have mingled for you." Whence "my heart was delighted in it," much more than one who is thirsty is delighted in new wine and early grapes, according to that saying of David, Psalm cxv: "How goodly is my cup that inebriates me." Therefore wisdom in me "flourished as an early grape;" because an early genius, an early pursuit of wisdom, and an early fruit of wisdom and premature understanding produced themselves in me; whereas others, whether children or adolescents, are usually found to be too immature and too unripe in the study of wisdom at that time, that is to say, Childhood by its nature is unripe for wisdom, but in me wisdom ripened through the benefit of being early. The Greek texts have: From a certain flower of a ripening grape my heart was delighted in it, that is to say, At that time when there is usually no taste or fruit of wisdom in childhood, but only a certain flower, and a specimen of good disposition and talent; in me, however, that flower was joined together with the sweetness and pleasantness of a ripening fruit. Whence some translate clearly: "As from the flower of a ripening grape my heart was delighted in it." In a similar way Solomon in his youth sought and obtained from God an early wisdom, and Pineda shows, lib. III De Rebus Salom. cap. ii, iii and iv, num. 5, asserts that Sirach speaks here in the person of Solomon and says: "When I was yet young, before I wandered about, I sought for wisdom." Morally, learn here that there is no true and solid joy and delight except in God and His wisdom, that is in piety and virtue. For in God is all good, which attracts the mind and by apprehending draws it, so that in Him as in a center it may rest, and in Him as in a sea of goods it may swim, and immerse and inebriate itself in Him. The Psalmist, having experienced this, exclaims, Psal. xxx, 20: "How great is the multitude of thy sweetness, O Lord, which thou hast hidden for them that fear thee!" Most excellently St. Augustine, lib. X Confess. cap. x: "Whithersoever, he says, the soul of man turns itself, it is fixed upon sorrows, except in thee, although it is fixed upon beautiful things outside thee, and outside itself." Indeed even Plato, in the Philebus, said that only the friends of God enjoy true delights. Most excellently St. Bernard, epist. 114: "That alone, he says, is true joy, which is received not from a creature, but from the Creator; and all gladness from elsewhere is sorrow; all sweetness is pain; all beauty is foul; in short, whatever else can delight is troublesome." MY FOOT HATH WALKED IN THE RIGHT WAY. — In Greek: My foot ascended in rectitude; Vatablus: My foot entered rightly; others, it went straight, that is to say, From childhood I instituted my life prudently and rightly, I did not walk through the pathless ways of errors, nor through the crooked windings of vices; but I proceeded by a straight path, namely in all things I followed the dictate of true prudence, so that I might arrive at practical wisdom, namely at virtue. Now the dictate of prudence was that the straight way to this wisdom was, first, prayer; second, reading and meditation of the divine law; third, the study of wise and holy men, as he taught in cap. xxxix, 1 and seq. Note the Greek ἔβη, that is, ascended; because, as you must ascend to this wisdom, you must ascend from flesh to spirit, from concupiscence to mortification, from pride to humility, from gluttony to abstinence, from avarice to poverty, finally from earth to heaven. Again, the "straight way" to God is right intention, by which one does not regard his own advantages, but the glory of God, and his own and his neighbor's salvation in the study of wisdom and virtue. FROM MY YOUTH I SOUGHT HER. — Just as a hunter is accustomed to pursue a hare or deer by its tracks in order to capture it, so with much greater zeal ought wisdom to be hunted. Plato, in book VI of the Laws, teaches that those who wish to become excellent in some matter or art ought to exercise themselves in it assiduously from boyhood. This is most true in wisdom and virtue. The ancients signified this through Hercules, whom they imagined as a boy in his cradle crushing serpents, then as a man subduing lions, hydras and other monsters; and finally as an old man supporting heaven on his shoulder. Thus so that as old men we may possess heaven, as boys we ought to crush the serpents of concupiscence, and then as men fighting against the world, the flesh and the devil, we ought to overcome all things. Isaiah hints at this, chapter xi, 8, saying: "The infant shall play upon the hole of the asp: and the weaned child shall thrust his hand into the den of the basilisk." Themistocles, when he had lived one hundred and seven years, is said to have spoken on his deathbed: "I have spent all the years and days of my life in the most honourable study of letters and in sacred philosophy. I grieve that I am now departing from life, when I am beginning to become wise from the study of letters." Cicero relates something similar concerning Theophratus in the Tusculan Disputations. Thus St. Paul praises Timothy, in the second epistle, chapter iii, verse 15, because he had learned the sacred Scriptures from infancy, where I have reviewed many examples of this matter.
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In Greek: I bowed my ear a little, and admitted and acquired for myself much παιδείαν, that is, discipline.
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In Greek, προκοπή, that is: Progress was made by me in it; the Syriac: His yoke became to me in honor. It signifies that to acquire wisdom there is no need of great, difficult and lengthy study, as some think, and therefore are deterred from pursuing it; but much wisdom is acquired by modest labor, as if to say: After prayer by which I was asking wisdom from God, I applied my ear, and heard both what God inwardly inspired to me wisely, and what teachers taught me outwardly; and receiving those things eagerly, I found much wisdom, which, turning over in my mind, and tasting with my will, and exercising in deed, I made much progress in it: especially because I did this from boyhood, before my ear and mind were imbued and corrupted by the allurements of desire and error. Wherefore, since I presented my ear and mind to wisdom like a blank tablet, it easily and immediately drew in and drank in all the doctrine of wisdom, and retained it firmly, according to that: "What once the fresh vessel is steeped in, it will long preserve the odor." Understand these things concerning the facility of wisdom as to its beginning, namely as to its knowledge, which is in the intellect, and the love and desire, which is in the will; for its execution and perfection is arduous and difficult. Whence in verse 25 he says: "My soul hath wrestled in it." The cause is twofold. The first, that wisdom in itself is easy and clear, equally as it is fruitful and abundant, like the sun. Just as therefore the sun brings great light even to one who regards it moderately; so also wisdom. It is added that the human mind has by nature a propensity toward wisdom, and not small sparks of its light inborn from birth. To this the enigma of the Magi tends, which the Platonists cite, and Giraldus in his Enigmas: "There is a thing bright everywhere, there is a thing dark everywhere, there is a thing partly bright, partly dark;" namely a thing wholly bright is the divine mind: a thing dark everywhere is the irrational soul; partly bright, partly dark, is the intellect and reason of man. Thus, in the order of bodies, a thing wholly bright is any star above the moon; a thing dark everywhere is the air; a thing partly bright, partly dark is the moon. Therefore just as the moon is easily illuminated by the sun, so also the human mind by God. The second, that the teacher of wisdom is God and the Holy Spirit, who illuminates the mind inwardly with marvelous light, by which it comes to pass that it easily grasps what the teacher instills into it outwardly. Whence St. Leo, sermon 1 On Pentecost, speaking of the Apostles, whom the Holy Spirit falling upon them in fiery tongues suddenly made teachers of the world: "O how swift, he says, is the word of wisdom, and where God is the teacher, how quickly is learned what is taught!" Morally, learn here that virtue is easy for him who is desirous and eager for it, so that he may attain it by modest labor, especially if he be young, who has not yet put on the contrary habits of vices: first, because virtue is according to nature: for it is conformable to right reason; vice however is against nature, because it is deformed to reason, to law and to God: for virtue in fact is nothing other than right reason cultivated and perfected; second, because eagerness and desire for virtue does not esteem the labors and difficulties for acquiring it; but counts all of them light, and generously overcomes them, as being far inferior and smaller than so great a price and reward of virtue. The ancients signified this by this emblem and proverb, which Plutarch recounts, book 1 of Symposium, Question V: "Love teaches music, even if you were previously unskilled." By music indeed, as Manutius notes in the Adages, they signified wisdom; for this is the supreme harmony of the soul, which was therefore dedicated to the Muses: love teaches this. Hence also Socrates in Plato, in the Symposium, says that the soul immersed in the body is awakened by the stings of love, and receives from it the first impulses toward virtue, as if shaking off the lethargy of sleep; third, because the grace of Christ gives wings of strength and alacrity, which will easily make every difficulty easy; fourth, because use and exercise of virtue gradually alleviates all difficulties, and induces habit; but habit bestows happiness in operating. Whence St. Leo, sermon 5, On the Fast of the Month: "This affection, he says, by which earthly love is excluded, is strengthened by the custom of good works, because it is necessary that conscience be delighted by good acts, and willingly do what it has rejoiced to have done;" fifth, because, as Abba Isaac teaches, in Cassian, Conference ix, chapter iv, the human mind is like the lightest feather, which, unless water or some thicker moisture be poured over it, or by the slightest breath is lifted into the air from the earth. In a similar way the mind of man, being a spirit, has a natural inborn lightness, by which unless it be weighed down by earthly desires, it is easily borne upward, and despising lowly things flies to heavenly things; sixth, because love causes that by continual exercise man passes as it were into the very affection of virtue, so that he esteems nothing sweeter than it, nothing more bitter than vice: "For indeed nothing more precious and valuable does he judge present to purity, to which grave punishment is either the pernicious transgression of virtues, or the virulent contagion of vice itself, says Cassian, Conference xi, chapter ix.
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The Greek Complutensian edition reads δώσω δύναμιν, that is, I will give power, as if to say, I will confess and celebrate that by his virtue and power wisdom has been communicated and imparted to me. But the Roman edition and others read δώσω δόξαν, that is, I will give glory; Vatablus: Since therefore I have obtained progress in it, I will confess the glory of him who has conferred wisdom upon me, as if to say, to God, who like the sun continually illuminates the mind and illustrates it with his wisdom, I will give the glory of my wisdom, and I will openly proclaim that I have obtained it not from myself, but from God, and I will say with St. Paul: "To God only wise, through Jesus Christ, be honour and glory for ever and ever, amen," Rom. xvi, 27; and with St. James, cap. 1, 17: "Every best gift, and every perfect gift (such as wisdom especially is) is from above, coming down from the Father of lights, with whom there is no change, nor shadow of alteration. For of his own will hath he begotten us by the word of truth, that we might be some beginning of his creature." See the remarks there. Furthermore, to God as the first teacher of wisdom, the first glory of it ought to be given; but to angels and men, through whom God teaches it to some, their own glory also ought to be given by disciples, but as participated, as instruments and interpreters of God. Whence the Syriac version translates: I will give thanks to my teacher. There exists the oath of Hippocrates, the prince of physicians, which runs thus: "I swear by all the gods that I will render to my teacher, from whom I have been taught this art, no less than to a parent by whom I was begotten; I will share my life with him, I will supply all things which I shall understand to be necessary for him according to my ability, I will hold his offspring in the place of brothers." Note: He does not say, "to him who gave," διδόντι, that is, to the giver; because God not only gave, but like the sun continually imparts wisdom to the mind, even by conserving and increasing it; for conservation is the conservation of a created thing in its created being, and therefore a new and continual quasi-creation; for by the continual influx of God the creator all creatures have need, that they may be conserved in their essence: if God should withdraw this, they would immediately fall back and relapse into their nothingness, from which they have been drawn forth by God.
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The word 'the' gives the reason why wisdom was given to him. For lest anyone from the fact that he said in verse 21, "I inclined my ear a little, and received her," should think that it was given to one idle and careless, and implanted by God alone without his labor, he adds that he underwent counsels, labors, and various struggles for it. For God helps those who are engaged in business, not the idle; the vigilant, not the sleeping; nor does he aid the slothful, but the laboring, and he works with them and labors with them. Whence Euripides: "No god is present to the idle," but a host of demons; for, as Cassian says, book X On the Institutions of Cenobites, chapter xxii: "It has been established by the ancient Fathers as a doctrine that a working monk is struck by one demon, but an idle one is devastated by innumerable spirits." Therefore he teaches here the manner by which he obtained wisdom, namely by God working it while he cooperated and labored with him. First therefore he says: "I took counsel to make her;" in Greek διενοήθην, that is, I thought; Vatablus: I resolved to obtain her, as if to say, Considering the beauty of wisdom, and admiring it, I took counsel, deliberated, resolved, and firmly decreed to give myself as a disciple to her, and to do whatever she commanded. Again, I took counsel to investigate the modes and methods by which I could accomplish this. Secondly, "I was zealous for the good," that is, I burned with love of the good and honest which she proposed to me and taught me to do. For zeal and great ardor of spirit is necessary in order that anyone might obtain so great a good beset by so many difficulties. Therefore "I shall not be confounded," that is, I shall not fall from my hope and effort; but the good of wisdom, which I pursue with such zeal, I shall truly attain. Or rather, "I shall not be confounded," that is, I shall not be ashamed, nor be affected with shame in following her dictates, and in executing what she commands me to do; it shall not shame me openly, with open face, and clear voice to profess myself a disciple and follower of wisdom and virtue; even if I am mocked and derided by men devoted to the flesh and the world for this reason, and held to be foolish, vile, contemptible. Learn here, Philothea, lover, I say, of God and virtue, to overcome rustic shame, and to despise the judgments and laughter of men; so that you may say with St. Paul: "If I yet pleased men, I should not be the servant of Christ," Galatians 1, 10; thus you shall not be confounded before men in life, nor before God in death, nor before Christ on the day of judgment. Thirdly, "my soul hath wrestled with her," that is, for obtaining and executing her in deed; Vatablus: My mind struggled with her; others: It fought fiercely (for this is what the Greek διαμεμάχηται signifies), my soul for her, as if to say, I fought fiercely with my desires opposing the law of wisdom, and with them as with antagonists I wrestled manfully for wisdom, so that, having suppressed those things which held me back from wisdom and called me away, I might be free and unencumbered to serve and live for wisdom alone. Therefore this struggle was not against wisdom, but for wisdom against desires and vices; it was however indirectly with wisdom itself. For just as Jacob wrestling against the angel conquered him, and from him merited to be blessed; so the mystical Jacob, that is, the wrestler and supplanter of vices, wrestles with wisdom, inasmuch as she, like a chaste and untouched virgin, flees Jacob and the man wrestling with vices, as still infected with vices and stains, but while he himself tames and supplants her as Jacob does, she allows herself to be held and conquered by him, and blesses him in many ways. See what is said in Genesis xxxii, 25. Moreover, the cause and reason a priori of this struggle is that the human soul is partly rational, inclining toward spiritual goods, and partly sensitive, inclining toward sensible goods, and thus man appears to be compounded of an angel and a beast; and these struggle with one another continually, but the sensitive part in him is more vehement, and often drags the rational part along with it to its sensible objects, neglecting spiritual ones. For, as our Lessius rightly teaches, lib. XII De Perfectione divinis, cap. ix, the human mind, since it is the lowest among rational natures, and therefore inserted into mortal flesh and addicted to the senses, perfectly apprehends nothing except sensible and temporal things, such as honors, riches, pleasures; spiritual things, such as the beauty of virtues and the goods of future life, it apprehends obscurely and confusedly. Hence it comes to pass that it is moved little and weakly by spiritual things, much and strongly by sensible things; for the motions of the affections follow the apprehension of knowledge. Wherefore, when difficulties arise and those things which are troublesome to the flesh, man easily retreats and abandons the study of virtue; for those troubles, being sensible and natural, he apprehends strongly; and since they arise from things obscure and not sufficiently proved by experience, he imagines them a hundredfold heavier than they really are, and thus is easily overcome by them. For a good imperfectly apprehended (such as the good of virtue and heavenly glory) does not attract so much as a great imagination of troubles deters. But in pursuing sensible goods (such as wealth, honors and pleasures), even if great difficulties present themselves, the human mind nevertheless persists; because although those troubles in themselves deter, yet the vehement apprehension of the hoped-for goods attracts more, whose ardent love causes even the troubles themselves to appear far lighter than they really are. This is almost the whole reason and first origin why the way of virtue, which is otherwise easy in itself and full of joy, appears difficult and bitter; on the contrary, the way of the world, which is really rough and most troublesome, appears easy and pleasant. For the strong apprehension of sensible goods attracts more than the imagination of evils attached to them deters; and the strong imagination of troubles which seem to be inherent in the study of virtue deters more than the apprehension of spiritual goods (which in us is very weak and obscure) attracts. The Lord, therefore, conscious of this infirmity of ours, in order that we might more strongly apprehend the excellence of spiritual goods and esteem less the difficulties attached to them: proposes here the example of Sirach, a stimulus and counsel, namely that through the study of wisdom we should continually apply ourselves to hearing, reading, meditating upon and practicing spiritual goods, and imbue our mind fully with them, so that it itself becomes spiritual, and thereby carries along with it the lower and animal part, and from this makes others also partakers of so great a good. For, as St. Augustine says, in Sententiis, num. 122: "It is a great labor of goods to endure contrary morals, by which he who is not offended makes little progress. For the injustice of another's sin torments the just as much as he departs from his own." For this is the force of charity and zeal, that like fire it inflames all things. Moreover, our Pineda, lib. III De Rebus Salomon, cap. iii, thinks these things are said in the person of Solomon, and thus explains them, as if to say: Amid various struggles and conflicts of thoughts about pursuing the best kind of life, "I took counsel," that is, choosing I took counsel of delivering myself wholly to the study of wisdom. For he thinks that Sirach writes down the doctrine and sentiments of Solomon. Fourth, "and in doing it I was confirmed;" the Greek Complutensian and Roman editions read, καὶ ἐν ποιήσει αὐτῆς διηκρίβασα, that is, and in the effectuation her diligently, or I applied diligence, that is to say: As diligent and zealous as a hungry man is, so diligent was I in the pursuit of wisdom, that I might satisfy her hunger and avidity. But the Zurich Bible, Vatablus and others, reading ἤσκησα instead of ᾔσκησα, translate it, and I was exact in my operation; Vatablus: I weighed my deeds, that is, as Jansenius says, I weighed my actions carefully and exactly, whether they agreed with the precepts of wisdom, as David did, saying: "I thought on my ways, and turned my feet into thy testimonies," Psalm cxviii. On which account St. Bernard wrote five books On Consideration to Pope Eugenius. Others translate it, and I was exquisite in my accomplishment. To which our author agrees, and in doing it I was confirmed, that is to say: That I might always do wisdom and fulfill her dictates, I strengthened my mind, even though I felt no small struggle in her practice with the flesh; nevertheless I persisted firmly in it and persevered constantly. For the Greek διακριβόω signifies first, I examine exactly, I weigh carefully; second, I compose and complete exactly; third, I make skillfully; fourth, I effect and execute with all effort and exact diligence. Wherefore the Syriac translator renders it: I thought to do good, and I shall not turn back when I find her. My soul hath been glued to her, and I turned not my face from her. I gave my soul after her (I gave myself wholly to her), and in the world of worlds I shall not forget her. Morally, learn here that for the attainment of wisdom and virtue there is required: first, a generous resolution of mind and an efficacious purpose to pursue it; second, ardor and zeal; third, struggle and mortification of desires; fourth, strength of mind, constancy and perseverance in the study and practice of virtue. Therefore it is necessary for him who has received the gift of wisdom in his mind to labor, to strain his nerves, to strive with all his might, that he may strongly execute what wisdom commands; for it commands things adverse to the flesh, the world and the devil. With these therefore he must struggle long and much; but for this reason, let him not grow weary, nor lose heart, because by this very struggle the mind is not weakened but strengthened; just as Jacob wrestling with the angel, and therefore limping, became most strong from the struggle, so that he prevailed with the angel and with God; whence he was called Israel, that is, prevailing or ruling over God, as I said on Genesis cap. xxxii, vers. 28. For as St. Paul says, II Corinthians cap. xii, vers. 9: "Virtue is made perfect in infirmity." And the Psalmist, Psalm cxli, vers. 4: "When my spirit faileth in me, and thou hast known my paths." Thus Palacius. Here is true that saying of Claudian, in the Nuptials of the Emperor Honorius: No one enjoys true honors, Nor despoils the Hyblaean hiding places of their honeycomb, If he beware of thorns, if he fear the brambles. Thorns arm the roses, bees cover the honey. Joys grow through difficult strife. To the steep and high summit of wisdom therefore the path is difficult: through steep and precipitous places glory goes its way. St. Augustine, in his treatise On Virginity: "Sow," he says, "the hills of thy breast with diverse seeds, now with moderate nourishment, now with more sparing fasts, with reading, work, prayer, that the change of labor may be a respite of quiet." By these means we gradually ascend to the citadel of virtue, we gather strength, we become invincible. Hear Seneca, lib. On the Constancy of the Wise Man, to Serenus, cap. iii: "How the hardness of certain stones is assailable by iron, and neither diamond can be cut, struck or ground, but it breaks back what strikes it; how things which can no longer be consumed by fire, but with flame surrounding them, preserve their rigidity and form; how rocks cast on high break the sea, and they themselves show no trace of any violence, though beaten by so many storms; thus the mind of the wise man is solid, and has gathered such strength that it is as safe from injury as those things which I have mentioned." Beautifully Nazianzen, oration 23: "The philosophical mind," he says, "becomes more generous from having suffered; and as glowing iron by cold sprinkling, so it hardens through dangers," according to that saying of Horace: Like the ilex beaten with hard axes, With black fertile foliage on Algidus, Through losses, through slaughters, from iron itself It draws wealth and courage.
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Jansenius adds, and he illuminated my ignorances. But these the Romans and many others delete. For "I mourned for his foolishness," Palacius, Jansenius and many others read: "In his wisdom my soul shone forth," that is, When my soul struggled within itself, and weighed its own actions with itself; I stretched forth my hands to God, that he might illuminate me, and I might see my errors and falls, without which this mortal life is not conducted. God therefore illuminated me, "and in wisdom," that is through wisdom infused into me by God, "shone forth," that is became clear, "my soul;" because God illuminating it made it know its own errors and falls, and correct them. But for "in wisdom" it should be corrected with the Romans to "foolishness"; for in Greek it is ἀγνοήματα, that is ignorances. Again for "I shone forth" it is not ἔπρεψα, that is I shone forth, from luceo, as Lyra and Dionysius wish; but ἐπένθησα, that is I mourned, from lugeo, I grieved, I lamented. Thus Hugo, Jansenius and others. The sense therefore is, that is, In this struggle of wisdom and foolishness, virtue and vice in my soul, of which in the preceding verse, I discovered great weakness in myself, equally as ignorance or foolishness, and that I err, fail and fall in many things. I therefore stretched forth my hands on high, praying God that he might strengthen my weakness with the robustness of wisdom and illuminate my foolishness with the light of wisdom; and therefore his foolishness, namely of my soul, struggling, as I said in the preceding verse, I mourned and wept before God. The Greek texts have: I stretched forth my hands on high, and I understood his ignorances (of my soul struggling with itself); Vatable, and I recognized his errors (of my soul). Or more plainly and rather, that is, I recognized his ignorance and foolishness, namely of wisdom, that is I recognized that I did not know, that I was ignorant of wisdom, that I was foolish; and this ignorance and foolishness of mine regarding wisdom I mourned and wept over. Whence some codices, which Francis Lucas cites in the Notes here, read: "And in his foolishness (that is on account of ignorance of wisdom) my soul shone forth;" and therefore Lucas himself thinks it should be read. For "I shone forth" Our author reads with the Greek Vatican codex and with the Greek corrected at Rome, ἐπενόησα, that is I thought. Moreover the Syriac translates: My hand opened his door, and I surrounded it (or I was surrounded by it), and I understood it, and in purity I found it.
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In Greek, for "in knowledge" it is, ἐν καθαρισμῷ, that is in purification; others: Through purity I found her. But it comes to the same sense: for by "knowledge" he understands that of his own foolishness, errors and falls, and that efficacious, namely which commands and effects their repentance, correction and purification: for this knowledge and purification is the right way to wisdom and virtue, of which more in verse 35. The sense therefore is, as Jansenius rightly says, that is, When I discovered in myself and wept over much foolishness of mine, I directed my soul toward wisdom, raising up my soul bent down in part, and darkened by wisdom, from which I desired to be illuminated and purified, and through knowledge of my errors, and the purification following from this, I found wisdom itself. For the true method of perceiving wisdom is knowledge of one's own foolishness, either by which we know how much we truly do not know, or by which we know the defects of our life, if that knowledge be followed by humble prayer for wisdom, and amendment and correction of life and morals. Note that Palacius aptly says "in knowledge I found her;" because just as charity is found by loving, patience by suffering, humility by abasing itself; so wisdom is found by knowing oneself, that is "in knowledge." For by opening the eyes, and seeing the treasures of wisdom, which suffice to fill the abyss of my foolishness, I found her: for the habit of wisdom is found in its act. For if I know many things, I find that I have much wisdom. Moreover, as I said, wisdom consists in knowledge of the treasures of wisdom, equally as of the abyss of one's own foolishness, comparing this to that, opposing it, and submitting it with humble prayer, that he might illuminate and fill it, according to that saying of St. Francis: "Who art thou, O Lord? who am I? Thou art an abyss of wisdom and goodness, I am an abyss of foolishness and evil." Finally note that in purification of affections, and in purity of chastity and of life, wisdom is found, nay consists: "For into a malevolent soul wisdom shall not enter, nor shall it dwell in a body subject to sins," Wisdom 1, 4. Thus Rufinus relates that two remarkable virgins appeared to St. Gregory Nazianzen in a vision, and when he fled their sight from zeal for their chastity, they kindly said to him: "We, they said, are sisters, one is called wisdom, the other chastity. We are sent to dwell with thee; because through purity thou hast prepared a pleasant dwelling for us in thy soul." And Blessed Hugh, Bishop of Lincoln, said that Christianity requires three things: "The force and truth of this blessed name, he says, demands that charity be held unceasingly in the heart, truth in the mouth, chastity in the body, not falsely Christian."
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I possessed it with her (Lyra and others wrongly read with them, namely the teachers of wisdom); the Complutensian Greeks also read this verse and the preceding one in this order; for they have: I directed my soul to her, and in purification I found her. I possessed my heart with her from the beginning, therefore I shall not be forsaken. But the codices corrected at Rome change and transpose some things; for they have: I directed my soul to her, I acquired my heart with her from the beginning, and in purification I found her: on account of this I shall not be forsaken; the Syriac: I possessed my heart for myself from the beginning, on account of this I shall not forsake her. Now first, Jansenius gives this sense, that is to say: From the beginning of my life I obtained by the gift of God, and had a heart of wisdom joined to me, and always desiring it; and therefore I firmly trust that I shall not be forsaken by God and his wisdom; because by his rare gift from infancy I have always had my heart devoted to him. Nor did I seek her coldly, but my belly was troubled seeking her, that is, all my inward parts were moved by the study of seeking wisdom. Whence Vatable translates: I obtained a heart joined with her from the beginning. Secondly, more plainly and simply: The Hebrews say קניתי לב kaniti leb, that is, I acquired, and by acquiring I possessed my heart (thus "to possess" is taken for to acquire, to prepare, to make, Proverbs viii, 22, and elsewhere: it is a metalepsis), so that namely through wisdom I might become prudent and wise: for the heart is the source and symbol of prudence, maturity, constancy and fortitude. Hence Scipio Nasica was called "the little heart," on account of his remarkable prudence, concerning whom Cicero, Tusculan Disputations I: "To others," he says, "the heart itself seems to be the mind: from which the heartless, senseless and harmonious are called; and that prudent Nasica, twice consul, the little heart." And Pliny, book VII, chapter xxx, relates that the Catos and Corculi were surnamed among the Romans, who excelled in wisdom: for the ancient philosophers placed wisdom in the heart. And Ennius said he had three hearts, because he knew three languages, namely that he spoke Latin, Oscan and Greek. I POSSESSED MY HEART FROM THE BEGINNING: THEREFORE I SHALL NOT BE FORSAKEN. — The Complutensian Greeks also read this verse and the preceding one in this order; for they have: I directed my soul to her, and in purification I found her. I possessed my heart with her from the beginning, therefore I shall not be forsaken. But the codices corrected at Rome change and transpose some things; for they have: I directed my soul to her, I acquired my heart with her from the beginning, and in purification I found her: on account of this I shall not be forsaken; the Syriac: I possessed my heart for myself from the beginning, on account of this I shall not forsake her. Moreover Solomon, endowed by God with wisdom, received "breadth of heart," that is, greatness, amplitude and liberality of mind, III Kings iv. Thus Jeremiah, chapter v, 20, says: "Hear, O foolish people, who have not a heart;" and Hosea, chapter vii, 11, says of Ephraim: "A dove seduced, not having a heart." See the sayings there. He lacks a heart, therefore, who lacks wisdom: for wisdom gives a heart. "Therefore I shall not be forsaken," neither by wisdom, nor by God; because where the heart is, there is wisdom, there is God. Thirdly, Dionysius and Palacius: In wisdom I possessed my heart, that is, they say, I possessed my soul and myself, so that as it were a master and possessor I might command all the motions and affections of the soul, and contain them subdued to the bridle of wisdom, and associated with each other in peace. Thus Christ says, Luke xxi, 19: "In your patience you shall possess your souls;" because the patient man through patience rules his soul, and contains and governs it in peace: but the impatient man does not rule it, nor possess it, but rather is possessed by anger, and consequently by Satan. Thus the miser does not have himself, but is had by money. Whence the avaricious are called "men of riches," as it were slaves of them, inasmuch as they do not possess, but are possessed by riches, Psalm lxxv, 6. Thus the lustful man is possessed by lust and the belly. And he who commits sin has lost himself; because he has made himself a slave and bondsman of sin, II Peter ii, 19. Finally, our excellent Caussinus, in book III of Parabolic History, chapter iii: The image of the heart, he says, is a hieroglyph of wisdom and fortitude. Hence Varro relates that the heart of a one-year-old man weighs two drachmas, and that of a fifty-year-old consists of one hundred drachmas; from that time in each year it diminishes by as many drachmas as it had increased: and from this defect of the human heart it was believed that men cannot live beyond the hundredth year. The heart therefore is the seat and type of wisdom, a small vessel indeed, as Macarius says in homily 43, but one in which all things are received. There is God, there are angels, there is life and kingdom: there are heavenly cities, there are treasures of grace. But if it be wicked, there are dragons; there are lions, there are venomous beasts, there are rough and rugged paths, there are precipices, there are treasures of vices. The same author, in book XI, chapter xxii, gives androdamas as a symbol of wisdom: Androdamas, he says, has the brightness of silver, and is almost adamant, always in square cubes. The Magi think the name was imposed from the fact that it is said to tame and restrain the impulses or angers of souls; if we believe Isidore, Origins, book XV, chapter xiv. The apodosis, or resolution of the parable, is this: There is no other androdamas than wisdom, the moderator of the soul and expeller of vices. This restrains and stops the excited commotions, and like a torrent and river poured forth, and disperses the great darkness of affections.
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Vatablus: My bowels (in Hebrew meai) have been moved to seek her: therefore I have obtained a good possession; the Syriac: My bowels burn like a furnace to gaze upon her; on account of this I possessed her, a good possession. First, Dionysius and Palacius understand by the disturbance of the belly fasting; for this indeed troubles and humbles the belly crying out with hunger, according to that: "I humbled my soul with fasting," Psalm xxxiv, so that the sense is, as if to say, Just as the demon, father of error and falsehood, is cast out by fasting and prayer, Mark ix; so on the contrary I and others devoted to wisdom sought and acquired her by fasting and prayer; just as the foolish lose her by gluttony, talkativeness and dissolution of mind. Second and genuinely, for belly, Our author with the Greeks reads καρδία (heart); but the Complutensian editors read κοιλία, that is, heart. Yet the sense comes to the same thing: for by heart, as the principal part, the other bowels and the whole belly are understood by synecdoche. The sense therefore is, as if to say, My heart, with the highest vows, desires and efforts seeking wisdom; agitated and troubled by various thoughts, desires, cares and anxieties: but when I found her, whom I sought so earnestly, through her I acquired a good possession, namely wisdom itself, which is more precious than all gold and silver: and through wisdom I possessed my heart, as I said in the preceding verse. Whence Rabanus: "What he says, that his belly was troubled in seeking her, either signifies that he had an anxious mind in its meditation; because all discipline in the present is bitter. Or it intimates that through knowledge of it he was moved to compunction for his sins and to penance. Whence it is written: He that addeth knowledge, addeth sorrow, Ecclesiastes i. Hence also John in the Apocalypse relates that an angel gave him a book, and said to him: Take the book, and eat it up, and it shall make thy belly bitter; but in thy mouth it shall be sweet as honey, Ezekiel iii. And I took the book from the hand of the angel, and ate it up, and it was in my mouth sweet as honey, and when I had eaten it, my belly was bitter. But he possesses in this a good possession, when through such conversion he shall come to eternal rest: for he who is converted and groans shall be saved, ibid. xviii. And: "Blessed are they that mourn now, for they shall be comforted," Matthew v. Tropologically our Alvarez de Paz, in book IV On the Dignity of Perfection, part II, chapter x: The student of wisdom, that is, of perfection, he says, acquires a good possession. Which possession is surely none other than God himself: for perfect charity brings him to mind, and causes him to dwell in our hearts. If therefore the possession of God is the perfection of souls, then it is also happiness: if the perfect man possesses God himself, he is therefore blessed and happy. "For what, indeed, can be happier," says Prosper, Bishop of Reims, "for him to whom his creator becomes his wealth, and he is deemed worthy to have divinity itself as his inheritance: if only he cultivates him with holy works, receives all fruits from him, lives continually in him and from him, and possesses nothing earthly with him? Because the creator of all things, to whom nothing of what he made is able to be compared, does not deign to be possessed with those things which he created. Finally, what does he seek beyond, for whom all things become his creator; or what suffices him, for whom he himself does not suffice?" O thou therefore who, despising the world, because it by no means fills thy heart, seekest another good, which may fill thee, which may satisfy thee, which may make thee blessed and happy, seek perfection, by which thou mayest most happily possess God himself, beyond whom there is nothing good, nothing beautiful, nothing desirable, and within whom all good things, all beautiful things and all desirable things are contained.
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The Syriac: The Lord gave to my tongue a reward, and in my lips I will praise him; Vatablus: The Lord gave me a tongue as a reward, by which I will also praise him; others: That in it I may praise him, as if to say, God gave me a learned, pious and eloquent tongue, by which I may rightly speak forth the dogmas of divine wisdom; so that it itself may be a reward in part for the study and labor which I have expended on wisdom. For this reason through it I will praise God, both glorifying him in prayer, and proclaiming his praises and commendations to the people and readers through readings, sermons, conversations and writings, and inciting them to the praise and worship of God. To this pertains that saying of Cicero: "Nothing is so admirable as the speech of a wise man, nothing so rare, nothing so beautiful, nothing better than wisdom." And that of Solomon, Wisdom vii, 15: "God gave me to speak as I would, and to conceive thoughts worthy of those things that are given me;" and that of Prov. xv, 2: "The tongue of the wise adorns (in Hebrew, makes good) knowledge." This is the third good possession which he has obtained through wisdom. Whence Palacius thus explains it, as if to say, The Lord gave me a tongue for my reward, and in it I will praise him. The sense is: The Lord gave me a good possession, first, wisdom; second, a heart with it; third, a tongue; by which I may both teach others and praise God. Indeed the Lord gives a tongue, who opens the mouth of the dumb, and makes the tongues of infants eloquent. And again: "The Lord gave me a learned tongue, that I should know how to sustain him that is weary by a word." And the Holy Spirit distributed fiery tongues to the Apostles, by which they spoke the great works of God. But a tongue is given as a reward; for because the Author's tongue labored in prayer, it is given to him as a stipend, that he may rejoice in praising. Therefore as the reward of that rich man was, that the tongue which abounded in delights in this world should be burned in hell; so the reward of the tongue laboring in prayer is, that it may delight in the praise of its God. Thus St. Anthony of Padua, as a reward for his wisdom and virtue, received a wise and ardent tongue for teaching and preaching, by which he set on fire innumerable hearers with knowledge and love of God. Wherefore after his death in the year 32, St. Bonaventure, kissing the tongue of St. Anthony still intact with tears, said: "O tongue, which always praised God, and was the cause that others also praised him; now by the miracle of your integrity you show how great merit you have with God, who created you for so sublime an office."
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Vatablus: Come to me, ye unlearned, and lodge in the house of discipline; for in Greek it is αὐλίσθητε, that is, lodge, converse; the Syriac: Turn aside to me, ye foolish, spend the night in doctrine. These words could be taken as the words of wisdom inviting to herself, and to her house all those lacking in wisdom, that they might learn it from her; for thus he introduced wisdom inviting the unlearned to herself, cap. xxiv. But more truly and literally you should take these as the words of Sirach, who invites the unlearned to himself as a teacher of wisdom, and consequently to his house as it were a school of wisdom. For in the preceding passages up to this point Sirach has spoken of himself and his own person; therefore when he adds: "Draw near to me," he understands it of himself personally, as if to say: I have recounted the manner in which I myself have attained wisdom; draw near to me, and to my house, and I shall teach you both the manner of attaining wisdom and wisdom itself. He means Ethical wisdom; hence he calls it "discipline," which namely chastises vices, and forms and arranges all morals toward virtue. Whence Palacius: Sirach, he says, imitates Solomon saying in Proverbs ix: "If any man be little, let him come to me. And she hath said to the foolish: Come, eat," etc. And likewise: "How long, ye little ones, will you love childishness, and fools desire those things which are hurtful to themselves?" etc. Thus now the author invites the unlearned to wisdom, because truly unlearned is he whom thou hast not instructed, O Lord, and taught him of thy law, as because the author saw himself illuminated by the light of God, he fears not to say: "Come to you, and be ye enlightened," etc., Acts xxviii. And I certainly believe the author taught in some house, as also the Apostle in his hired dwelling taught all who came to him. To this house therefore the author invites his disciples; which he calls the "house of discipline." Thus Palacius. Similar to this is the saying of R. Joseph son of Joezer in Pirke Avoth, that is in the Chapters or Proverbs of the Fathers: "Let thy house be a place of assembly for the wise, cover thyself with the dust of their feet, and with thirsty throat eagerly receive their words." Therein, cap. i: "Men of the synagogue," he says, "these three teachings have we given you, be ye prudent in judging, make many disciples for yourselves, and set a fence and bulwark for the law." Therein, Shammai, companion of R. Hillel: "I wish thee," he says, "sparing in speech, abundant in action, but with a cheerful and benevolent countenance receive every one who comes to thee." Therein, cap. iv, Barzoma proposes four problems: "Who can truly be called and ought to be called wise? He," he says, "who always and from all desires to be taught, according to that Psalm cxviii: I have understood more than all my teachers. Who is mighty? He," he says, "who strongly resists temptation. For Scripture says: Better is the patient man than the mighty, and he that ruleth his spirit than he that taketh a city, Prov. xvi, 32. Who is to be called rich? He," he says, "who is content with his own, and desires not what belongs to others, as the Psalmist says: For thou shalt eat the labours of thy hands: blessed art thou, and it shall be well with thee, Psalm cxxvii, vers. 2. Blessed art thou in hope of expectation, but it shall be well with thee in reality and in the enjoyment of consummated beatitude. Blessed, I say, art thou in the present age, and it shall be well with thee in the other. Who is in honour and esteem? He," he says, "who observes others and honours them with due reverence, according to the rule established in Holy Scripture: Whosoever glorifieth me, I will glorify him; but they that despise me, shall be despised," I Kings ii, 30. Therein, R. Ishmael: "He who learns for this end, that he may afterwards teach others, to him God grants both the grace of learning and of teaching. And he who learns with this intention, that he may instruct his own morals, God gives him whence he may learn and teach, and what he has taught others, he may reduce to practice and action." Therefore from this passage you have, in the time of Sirach, he himself and similar wise men taught wisdom, especially Ethical wisdom concerning the virtues by which we attain perfection and happiness, and concerning the proper and holy worship of God, either in public schools, or in his own house. Thus Abraham taught the same to his children and his family; indeed also to strangers, whom he received in hospitality, as Jonathan the author of the Targum of Jerusalem relates, as I said in Genesis cap. xxi, 33. Hence also a city in Judaea was called Cariathsepher, that is the city of letters, because letters were taught in it, and because it abounded in schools and masters teaching them, Joshua xv and following, and Judges i. Cariathsepher was therefore a University and Academy of Palestine, says Adrichomius, in Description of the Holy Land in the tribe of Simeon, num. 41. Indeed, James Middendorp, in book I of his work On Academies in Italy, from Berossus, book III of Antiquities, and from others, asserts that Noah after the flood first erected a gymnasium in Armenia, then in Vetulonia in Italy, and there publicly taught divine and human laws, the discipline of morals, and the rite of worshipping God; concerning which matter I have said something in Genesis, chapter ix, at the end. If this is so, Noah was the first founder of Academies. Whence Rebecca, Genesis xxv, 22: "She went to consult the Lord;" where Jonathan, already cited, translates: "She went to seek mercy in the house where Shem preached." And that passage in the same place, verse 27: "But Jacob was a simple man dwelling in tents;" Onkelos translates: Jacob a man of integrity, minister of the house of doctrine, which both he and the Hebrews refer to the schools of wisdom which Jacob frequented under the teachers Shem and Heber; or according to others, Melchizedech, devoted to the study of divine things and piety: for minister is the same as hearer and disciple. Thus Solomon erected an academy in the citadel of Zion, Proverbs ix, 1; concerning which see our Pineda, book III On the Affairs of Solomon, chapters xxvii and xxviii. Mystically, the "house" of wisdom and of "discipline" is the Catholic Church; likewise the temple in which preachers teach and preach true faith, virtue and piety; moreover colleges, oratories and assemblies of wise men. Finally, the "house of discipline" is the state of Religion, which reforms the morals of men, and binds and obligates them to God through the three vows. See Father Platus, book I On the Good State of the Religious, chapter xxi, and book III, chapters v and xi.
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Thus also the Greek Complutensian editors, although the Roman and other editions delete τὸ and what will you say? Vatablus: Why then do you delay? and what will you say concerning these things when your souls thirst exceedingly? It is a sharp exhortation, by which he pricks the hearer or reader as with a goad, so that he might devote himself to the study of wisdom, as if to say: Why do you linger? what excuse can you offer concerning these words of my exhortation? if your souls are like parched earth, that is, dry and in need of true wisdom, by which they may be watered, live, and bring forth the fruits of holy life; and for this reason I have opened my mouth, so that I might send forth my words like rains; why do you not come to drink, and to drain them with full mouth? For τὸ sitiunt signifies thirst, not so much of desire (for thus he would not have said: "Why do you still delay?") as of dryness and want. The Syriac version, however, takes it as thirst of desire: How long, it says, will you fail in these things? and your soul will be thirsting for one supreme good, namely God?
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Namely "wisdom" (as some add, or knowledge, as the Syriac adds) which I propose to you with open mouth. Vatablus: With open mouth I say: Buy for yourselves without silver, as if to say: Since your souls, rude and inexperienced like parched earth, thirst for and desire the rain of wisdom, by which they may be watered and made fruitful unto the fruits of good works, I offer and present it to you with an open and full heart and mouth. Receive it eagerly therefore and drink it, so that you may relieve your thirst and dryness. Nor is there reason for you to excuse yourselves by saying you do not have the price which you might pay for it, as the Philosophers sold their knowledge very dearly: behold, I offer it to you freely. "Buy" therefore, that is, receive it, "without silver," without price; for the only price here is the affection of one desiring wisdom, and receiving it eagerly, nor is it to be thrust upon the unwilling. He alludes to that passage in Isaiah lv, 1: "All you that thirst, come to the waters, and you that have no money, make haste, buy, and eat: come, buy wine and milk without money, and without any price. Why do you spend money for that which is not bread, and your labour for that which doth not satisfy you? Hearken diligently to me, and eat that which is good, and your soul shall be delighted in fatness." Since I have explained these things there, I shall not repeat them here.
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The καί is exegetical, for the latter part explains the former, as if to say: Bend your neck to the yoke of wisdom, that is, let your soul receive discipline, by which you may order and arrange the disordered motions of the mind according to God's law and right reason, and conform all your actions to the divine will. For "in the vicinity" the Greek is ἐγγύς ἐστι, that is, it is near, so that you may find it. Whence Vatablus: Bend your neck to the yoke, and let your soul receive discipline, for it is at hand to be found; the Syriac: It is near to him who seeks it, and he who gives his soul to it (who applies himself to it with earnestness) finds it. He alludes to that passage of Moses, chapter xxx, 11: "The commandment that I command thee this day, is not above thee, nor far off from thee, nor situated in heaven, that thou mayest say: Who of us can ascend to heaven, that he may bring it to us? etc. But the word is very nigh unto thee, in thy mouth and in thy heart, that thou mayest do it." Therefore God's commandment, or law, is called a "yoke;" because it presses down the neck of the proud, and restrains the concupiscence of the carnal; but, as the Rabbis say, the law is called and is the "yoke of heaven," because it is imposed by God, who furnishes grace for fulfilling the law, according to that saying of St. Leo: "He justly presses the precept, who has gone before with help." Thus Jeremiah says, Lamentations iii, 27: "It is good for a man, when he hath borne the yoke from his youth." And Christ, Matthew xi, 29: "Take up my yoke upon you, and learn of me, because I am meek and humble of heart: and you shall find rest to your souls: for my yoke is sweet and my burden light." Hence on the contrary the "sons of Belial," that is, without a yoke, are called the disobedient, the rebellious, the apostate, who shake off the yoke of God, of wisdom and of law. Again he alludes to that passage in Wisdom, chapter vi, 18: "Wisdom is bright and does not grow dim, and is easily seen by those who love her, and is found by those who seek her. She anticipates those who desire her, so that she shows herself to them first."
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Palacius here offers two senses: The first, he says, is: Behold, I beseech you, although I have labored somewhat to obtain wisdom, yet I have found much rest in it: for who could write so much about any matter, as I have written, unless he possessed much rest of mind? The other sense, which I believe is the genuine one, is: Behold me with your eyes; I have indeed labored under an unjust king; but you now see me happy in much rest: and this has come about on account of wisdom; therefore obtain it for yourselves as well. It appears that the author had happiness after much affliction, as once Job did, and afterwards David and many others. Whence the Syriac version renders it: I labored in it a little, and found it much. Thirdly, you may expound it simply and plainly thus, as if to say: From those things which in this chapter, verse nineteen and following, and throughout the whole book I have discoursed concerning wisdom and its experience and fruit, gather clearly, and perceive with the eyes of your mind how much rest I have gathered for myself from the small labor which I have expended upon wisdom. For from these my words and writings you will gather that I have so ordered and composed all the turbulent motions and disturbances of the soul through wisdom, that I rest entirely in the peace and joy of wisdom and delight in it. For, as Clement of Alexandria says, in book II of the Paedagogus: "Medicine heals the diseases of the body, but wisdom heals the disturbances of the soul." And St. Gregory of Nazianzus, in oration 15 on the plague of hail: "The first wisdom," he says, "is a life upright and honest and purified for God, or at least purifying itself; for God, I say, who is most pure and most splendid, and requires only the sacrifice of purification from us." The reason is first, because, as St. Bernard was wont to say: "He is wise to whom all things taste as they are." Thus the author of his Life has it, book III, chapter i. The wise man therefore receives all things as they are, acquiesces in all events: therefore he is always in peace. Second, because, as the Comic poet says in the Hecyra: "That is wisdom, to be able to bend your mind wherever it is necessary." And another: "The wise man adapts things to himself and himself to things." Therefore he finds peace and rest everywhere. Third, because "the wise man is always free, always master of himself;" for he has his mind fixed on God, which is higher than the earth, whence he makes light of all things, whether adverse or prosperous, that befall him, and considers them not to pertain to him, according to that saying: "Despise worldly things, that is the height of wisdom." Fourth, because "wisdom is the governess of sad things:" wherefore the wise man through wisdom knows how to avert all sad things, or to bear them bravely, or to remedy them. Fifth, because the wise man foresees the future, and long before future evils come to pass, he partly accustoms himself to them, partly provides against them. Sixth, because whoever is wise accommodates himself to his lot, and lives content with his lot, which God has measured out to him, whether it be prosperous or adverse. Seventh, because "the soul of the wise man is always at the side of God, and says: If God be for us, who is against us? Rom. viii. "For as the wise man follows God, so God follows the soul of the wise man. Wherefore what God possesses, the wise man also possesses." From the Almighty therefore he becomes almighty, from the impassible impassible, from the unconquerable unconquered. To this tends that saying: "Who is wise? he who lives with the gods as an equal." Finally, the wise man rejoices in the labor of wisdom and virtue, however arduous; because with sure faith and hope he believes and hopes that from small labor he will obtain eternal rest in heavenly glory. For small labor brings forth perennial happiness, which is the aggregation and accumulation of all goods. We read in the Life of Blessed Galganus of Siena, published in the year of our Lord 1571, and from it in Philip Ferrari, in the Catalogue of Saints of Italy, on the fourth of December, that Blessed Galganus, called from a voluptuous life to an austere and holy one by Michael the Archangel, withdrew into the desert, and living a heavenly life in prayers, fastings, and all austerity, after a year was invited by a heavenly voice to eternal rest with these words: "It is enough that you have labored, now reap what you have sown;" and departed to heaven in the thirty-third year of his age, in the year of our Lord 1181. Did he not acquire great rest for himself through small labor? St. Stephen, exercising the office of Deacon for seven months, disputing with the Jews, preaching the faith of Christ with great zeal, what rest and glory did he obtain! for in the same year in which Christ on the twenty-fifth of March, he himself on the twenty-sixth of December was stoned to death for Christ and obtained the crown and laurel of martyrdom. St. Lawrence, in the five days which elapsed from the death of St. Sixtus to his gridiron, contending with the Emperor Valerian in small but heroic labors, what illustrious triumphs did he create for himself in heaven and on earth! Wherefore wisely did St. Francis with this brief but forceful exhortation stir up his followers to all the contests of virtue: "Small pleasure, immense punishment; small labor, eternal glory; many called, few chosen, all rewarded." And St. Ephrem, in an ascetic sermon to the brethren: "After temptation rest, after the ant the bee," that is, the sweetness of rest follows the bitterness of labor, and the joy of life follows the harshness of toil.
51:36
You may explain this in three ways. First, that is to say, Procure for yourselves discipline and wisdom in much, that is through much silver (for the Hebrew ב, that is in, often signifies price, and has the same force as through), namely at the price of much money; because through it you will possess abundant gold; then because wisdom confers true riches upon man, namely spiritual ones, which make the mind rich through knowledge of things and virtues; then because wisdom itself is accustomed to bring with it bodily riches necessary or useful to the wise man according to his station, as it brought to Solomon as king innumerable talents of gold and silver. Whence the Syriac: Hear my doctrine, though small, and you will possess silver and gold through me. Hence also from the Greek some translate: Participate in discipline with a great number of silver, and you will acquire much gold through it, that is to say, Procure for yourselves wisdom, even if you must procure it at great price, and thus with your whole substance. Second and more forcefully, Rabanus, that is to say, Procure for yourselves discipline, "in much, that is before much, in number of silver," prefer it and judge it more worthy than all gold and silver: because through it you will possess abundant gold and riches both spiritual and bodily: for the Hebrew ב, that is in, is sometimes taken for מן, that is before. Third, that is to say, Procure for yourselves discipline in, that is with a great number of silver: because namely it itself brings with it all riches, and bestows them upon the wise. Whence explaining this he adds: "and possess abundant gold in it." Thus Vatablus: Be, he says, partakers of discipline with a great number of silver, and with it acquire much gold. Note "possess," that is you will possess abundant gold through wisdom: then because it is worth more than all gold, and is far more precious than it, according to that saying: What is better than gold? Jasper. What than jasper? Virtue. What than virtue? God. What than deity? Nothing. Then because wisdom often procures gold for the wise. It is a frequent enallage of mood in Scripture, especially in promises. For through it Scripture signifies, if that be done by us which it prescribes, that the promise of reward will be most certain and infallibly fulfilled, as if nothing remained except to extend the hand to gather that fruit, or to take hold of the promised thing in reality. Thus it is said in Psalm 33:6: "Come to him, and be enlightened," that is if you come to God, you will certainly be enlightened by him. Similar passages are Isaiah 55:2, Hosea 10:12 and elsewhere. To this pertains that saying of St. Ephrem, in the Spiritual Canticle in praise of wisdom: "Leave negligence, the treasury of perdition. Possess gold with measure, and doctrine without measure."
51:37
The his does not refer to wisdom (for in Greek it is masculine αὐτοῦ) but to God the giver of wisdom, that is to say, Rejoice, exult, and give thanks to God, who through his immense mercy offers and confers wisdom upon you: and if you do this, you will never be confounded in his praise, namely that you have praised God, as those are often confounded who praise men from whom they greatly hope, but in vain. Or rather: "You shall not be confounded;" in Greek, μὴ αἰσχυνθῆτε, that is you shall not be confounded, that is let it not shame you to praise God perpetually; even if on account of this you are mocked by all the profane and those of little religion. Whence Vatablus: Let your soul rejoice in his kindness, nor let you be ashamed of his praises. Further Palacius: I know, he says, that in Greek the relative pronouns which are also masculine, and thus refer to God, not to wisdom; but since Greek manuscripts are often so varied, it pleases me more to refer it to wisdom, so that the sense is: When wisdom shows itself merciful and kind to you, let your soul rejoice; let it open all its bosom, that it may receive the kindness of wisdom. "My heart, he says, and my flesh have rejoiced in the living God," Psalm 83. The judgments of wisdom are sweeter than honey and the honeycomb; for wisdom is the Word of God, the Son of God. O how much he can make the soul rejoice, Psalm 18. O how sweet my spirit is above honey, and my inheritance above honey and the honeycomb! See the sayings in Ecclesiasticus chapter 14, at the end. Now truly it has been said: "Let my soul be filled with marrow and fatness: and my mouth shall praise thee with lips of rejoicing," Psalm 62. For where the soul is filled with exultation in wisdom, it eructates and bubbles forth the praises of God. This the author says: Let your soul rejoice in the mercy of wisdom: then you will praise it, nor will shame ever come upon you for having praised it. Shame will come for having praised riches, honors, finally for having praised earthly things; but for having loved and praised beautiful, rich and most honorable wisdom, never in the ages will shame come. Further the Syriac translates: Your soul shall rejoice in my repentance, and you shall not be confounded in my songs.
51:38
The word "operamini" signifies that wisdom, of which he always speaks, is not idle, vain and merely speculative, nor does it consist only in affection and internal love of virtue, but is active and flows forth into the actions of virtue. Whence he calls these "your work," which namely he prescribes to you who are devoted to the study of wisdom, and which will remain with you forever, and will procure for you eternal happiness and glory; whereas the other goods of this world, such as riches, honors, pleasures are not your work, nor will remain with you, but belong to the world, inasmuch as they are now given by the world, now taken away, and transferred to others, and thus will perish with the world, indeed before the world. Wherefore Christ, John vi, 27: "Labor," says he, "not for the meat which perisheth, but for that which endureth unto life everlasting." The work therefore of wisdom, that is of reason, virtue, happiness and eternity, is our work, that is destined for us by God, worthy of us, remaining with us, making us blessed. Moreover, the word "before" can be expounded in three ways. First, as if to say: "Labor at your work," namely the work of wisdom and virtue, before time perishes and slips away from you, the time of working and meriting eternal rewards: so that he notes two times, one of this life, which is the time of meriting; another of the future life, which will be the time of receiving the reward; according to that, Galatians vi, 10: "While we have time, let us work good: for in due time we shall reap, not failing." Whence Vatablus translates: Before the lost opportunity (for this is what the Greek word "kairos" signifies), fulfill your duty, and in its time it will reward you. He alludes to Jacob seeking Rachel as a bride; wherefore for her before the time of marriage he served Laban the father of Rachel for 14 years tending his flocks, and the days seemed few to him because of the greatness of his love, Genesis xxix, 20. For, as Albinus Flaccus says, in his Disputation with Pepin the son of Charlemagne: "What is hope? the refreshment of labor. What is it that makes bitter things sweet? hunger. What is it that does not make a man weary? gain." To this is added the Gloss: Labor, it says, at your work, before the time of judgment; Lyra, before the time of death. Whence the Wise Man, Ecclesiastes ix, 10: "Whatsoever," says he, "thy hand is able to do, do it earnestly: because neither work, nor reason, nor wisdom, nor knowledge shall be in hell, whither thou art hastening." Second, Palacius thus expounds it, as if to say: "Labor before time," that is in youth, as I did, who asked for her before time, when it did not yet seem the time to ask. Or rather, as if to say: Do not wait for the time of seeking wisdom, anticipate all time: you are deceived if you believe old age should be awaited for seeking it: seize therefore any opportunity of obtaining it. Lest it happen to you what happens to the bride, who when she opened the bolt of her door, grieved that the bridegroom who had long knocked at the door had already gone away. Therefore "labor before time," is the same as, labor even before time. "He will give," says he, "the reward in his time," namely wisdom will give the reward, not at any time, but in its time, when it shall be fitting. To this is added our Pineda, book III On Solomon, chapter iii, who thus explains: "Labor," says he, "at the work before time, etc., as if to say: While you do not yet have wisdom; even before the time of old age (for then it seems to come forth maturely in its own time) strive, that you may merit it through good works and assiduous vigils and labors. For indeed it will come to you at last not as the reward of idleness and sloth, but of solicitude and watchfulness; and a fitting reward, as you see in me." Third, more fully and sublimely, as if to say: "Labor at your work," namely of your wisdom and virtue, "before time," namely of the reward, so that in its time, namely in the time of reward destined by God, each of you may receive your reward commensurate and proportioned to your work, as if to say: Work good works in the present life, that in the future you may be endowed with reward: for the present age is the time of work and merit; the future indeed will be the time of rest and reward. Note the word "reward," which namely God the just judge will assess greater or less for each, according to the quality and quantity of works. Therefore in this life it is not the time of reward, joy and riches; but it is the time of warfare, labor and the cross. Therefore if God were to give those things in this life, he would not give them in their time. Wait therefore, O athlete of Christ, for its time, when God will certainly, indeed with great interest, provide it for you. Finally the Syriac version concludes thus: Do your work in its time, and your reward shall be given you in its time. Blessed be God forever, and his praiseworthy name in generation and generation. Thus far the words of Jesus son of Simeon (perhaps Sirach the father of Jesus, who was called by another name Simeon) who is called Bar-Siro (that is, son of the bound one); in Arabic, Bar-Sirach. Siracides imitates Solomon, namely Ecclesiasticus imitates Ecclesiastes, who thus concludes his book: "Let us hear the conclusion of the whole matter. Fear God, and keep his commandments: for this is all man," that is, this is the end, this the goal, this the happiness, this the glory, this all the good of man. Whence Rabanus: "To this sentence," he says, "the canon of the whole divine law agrees, and this it echoes, this it teaches, and this it exhorts, that while we have time we always apply ourselves to good works; so that in due time, with the most just judge rewarding, we may receive eternal reward for this." For the end of all wisdom and doctrine, and of all action and virtue is eternal reward, happiness and glory, which indeed ought to stir up and inflame all to undertake heroic works of virtue, and to multiply and increase them: for as many such things as we do, so many jeweled and adamantine crowns do we adorn for ourselves in the heavens. "For to great rewards," says St. Gregory, homily 37 in the Gospel, "one cannot come except through great labors. Whence Paul, that excellent preacher, said: He shall not be crowned unless he have striven lawfully. Let the greatness of rewards therefore delight the mind, but let not the struggle of labors deter it." Most excellently St. Augustine, in Psalm 93: "What I have is for sale, says the Lord, buy it from me. What has he for sale? Rest, the Kingdom. What is its price? Its price is labor. How much labor? Eternal rest was to be bought with eternal labor. But what mercy of God! He does not say: Labor for ten hundred thousand years; he does not say, Or labor for a thousand years; he does not say, Labor for five hundred years: but, While you live labor for a few years; then already there will be rest, and it shall have no end. Behold what a price we give, in a manner one pod to receive the treasures of eternity: a pod of labor for eternal rest." And St. Bernard, sermon 4 On the Ascension: "What can seem grievous to him, who always turns over in his mind that the sufferings of this time are not worthy to be compared with the future glory? What can he covet in this wicked age, whose eye always sees the goods of the Lord in the land of the living, always sees eternal rewards?" These rewards the ancient ascetics and anchorites constantly set before their eyes, and by them as by sharp spurs of virtue, they incited themselves to all difficult things. Hear John of Damascus, in the History of Barlaam and Josaphat, cap. xii: "By these examples, and by such associations and actions, they imitated the life of the heavenly dwellers on earth: so that those who in fastings and prayers and vigils, in burning tears and mourning freed from all distraction of mind, in pilgrimage and remembrance of death, in gentleness and with spirit removed from anger, in silence of lips, in poverty and want, in chastity and modesty, in humility and peace, and finally in perfect charity toward God and neighbor completed the course of the present life, expressed the manners of Angels. For this reason God adorned them with miracles and signs, and various virtues, and made it so that by the sound of their admirable manner of life the very ends of the earth resound." Then, with the Life of St. Anthony alone proposed as an example, he adds: "Blessed indeed are they and thrice blessed, as those who burned with love of God, and for His charity counted all things as nothing. For they poured forth tears, and day and night were occupied in mourning, that they might attain perpetual consolation: they humbled themselves willingly, that they might be exalted on high there: they wasted their flesh with hunger and thirst and vigils, that there the delights of paradise and exultation might receive them: they became a tabernacle of the Holy Spirit through purity of heart, as it is written: I will dwell in them and walk among them: they crucified themselves to the world, that they might stand at the right hand of Christ: they girded their loins in truth, and always had their lamps in readiness, awaiting the coming of the immortal Bridegroom. For being endowed with the eyes of the mind, they always beheld that dreadful day: and they bore the contemplation both of future goods and of future punishment so fixed in their body, that they were never torn from it: and they labored here, that they might be partakers of eternal glory: free from disturbances, they were not otherwise than angels; now they dance in choirs with those whose life they imitated. Blessed are they and thrice blessed, because with firm eyes of the mind they perceived the vanity of present things, and the uncertainty and inconstancy of human prosperity, and rejecting these, they laid up for themselves eternal goods, and seized upon that life which never sets, nor is interrupted by death." Therefore true wisdom is nothing other than true holiness, holy happiness, happy eternity. Wherefore "let not earthly desires depress souls called upward, let not perishable things occupy those chosen for eternal things, let not deceitful allurements retard those who have entered the way of truth, etc.," says St. Leo, serm. 2 On the Ascension. St. Anthony, in St. Athanasius: "If we live laboring in the work of God for a hundred years, we shall not reign for an equal time in the future, but for the aforesaid years all the kingdoms of all ages shall be given to us." Whatever you see here is brief. Think of the eternal: once thought, said, done, it is eternal. St. Gregory, lib. VI, epist. 26 to Andrew: "If we seek good things, let us love those which we shall have without end. But if we fear evil things, let us fear those which the reprobate shall endure without end." St. Gregory Nazianzen, epist. 57 to Eudonius: "Strive toward God, advance, seize with your soul the good of eternal life. Set your hope nowhere, until you have reached that supremely desirable and blessed good." St. Augustine, serm. 39 On the Seasons: "The whole series of the scriptures exhorts us to be raised from earthly to heavenly things, where true and eternal beatitude is." St. Bruno, founder of the Carthusians, in a poem On the Vanity of the World: Thus men live as though no death should follow, And as though hell were an empty fable. "Compared to eternity, the length of all time is brief. For in Thy sight a thousand years are as one day." St. Jerome, epist. 139 to Cyprian: "Perpetual light shall shine upon Thy saints, O Lord, and the eternity of ages." Alleluia, IV Esdras, ii, and the Office of the Church. LIVE FOR ETERNITY. O ETERNITY, how long you are: how boundless, how rarely do you turn in the minds of men! O ETERNITY, how blessed you are for the pious, how miserable for the impious! O ETERNITY, ever living and the same through all ages! Tertullian, Exhortation to Martyrs, cap. iii: "You are about to undergo a good contest in which the agonothete is the living God, the xystarch is the Holy Spirit, the crown of eternity is the prize, the polity of angelic substance in the heavens, glory for ever and ever. Amen."
Machine translation from the Latin, not reviewed.
51:2
"descends" or "plunges" (Is. 14:9-15; 57:9; Ez. 31:15-17; 32:21; Am. 9:2; Ps. 85:13; 138:8; Prov. 15:24). The deep f. is a synonym of "death" that sweeps away (Job 24:19; Ecclus. 14:12; 51:2-9; cf. Apoc. 1:18 and 20:13-14), and "to descend into it" is equivalent to "to die" (Job 14:13; 17:13, 16); and it is a synonym of "sepulcher," "pit," "darkness," "dust" of the sepulcher. …
51:5
… (Ps. 129:1; Ecclus. 51:9). The f. personified like death (Job 28:22; Is. 5:14; Ecclus. 14:12-19), is poetically depicted as an insatiable monster with enormous jaws (Is. 5:14; Hab. 2:5; Ps. 141:7; Prov. 1:12; 27:20; 30:16), with a vast belly (Ios. 2:3; Ecclus. 51:5). The fruit of the power of the f.-death is destruction (Os. 13:14 = I Cor. 15:54): v. ABADDON. …
51:9
… No one can escape it by a "pact" (Is. 28:15, 18). The sorrows of the f. are those of death (II Sam. 22:6; Ps. 17:6; 115:3). With one foot in the abyss, the faithful one "cries out from the depths" to God to be delivered (Ps. 129:1; Ecclus. 51:9). The f. personified like death (Job 28:22; Is. 5:14; Ecclus. 14:12-19), is poetically depicted as an insatiable monster with enormous jaws (Is. 5:14; Hab. 2:5; Ps. 141:7; Prov. 1:12; …
51:10
… the Jews (cf. Berachoth, IX, 1), is equivalent to "Israel." 2) Progenitor of a people (Gen. 10, 21; 17, 5; 19, 37; 36, 9, 43), originator of a craft or art (Gen. 4, 20 ff.). 3) Creator (Iob 38, 28; cf. Jer. 2, 27), hence God (Deut. 32, 6; Is. 63, 16; Eccli. 51, 10). 4) Benefactor (Iob 29, 16), one who takes care of others (Is. 9, 5; 22, 21). 5) Teacher ('a. is an honorary title, given to priests and prophets even by kings: II Reg. 6, 21; 8, …
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Douay 1609-10), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.