On Proverbs. From the
Commentary of St. Hippolytus on Proverbs.
Proverbs, therefore, are words of exhortation
serviceable for the whole path of life; for to those who seek their way
to God, these serve as guides and signs to revive them when wearied
with the length of the road. These, moreover, are the proverbs of
“Solomon,” that is to say, the “peacemaker,” who, in truth, is Christ the Saviour. And since we understand the words of the Lord without offence, as being the words of the Lord, that no one may mislead us by likeness of name, he tells us who wrote these things, and of what people he was king, in order that the credit of the speaker may make the discourse acceptable and the hearers attentive; for they are the words of that Solomon to whom the Lord said: “I will give thee a wise and an understanding heart; so that there has been none like thee upon the earth, and after thee there shall not arise any like unto thee,” and as follows in what is written of him. Now he was the wise son of a wise father; wherefore there is added the name of David, by whom Solomon was begotten. From a child he was instructed in the sacred Scriptures, and obtained his dominion not by lot, nor by force, but by the judgment of the Spirit and the decree of God.
“To know wisdom and
instruction.” He who knows the wisdom of God, receives from
Him also instruction, and learns by it the mysteries of the Word; and
they who know the true heavenly wisdom will easily understand the words
of these mysteries. Wherefore he says: “To understand
the difficulties of words;” for things spoken in strange language by
the Holy Spirit become intelligible to those who have their hearts
right with God.
These things he
understands of the people of the Jews, and their guilt in the blood of
Christ; for they thought that He had His conversation (citizenship) on
earth only.
They will not
simply obtain, but inherit. The wicked, again, even though they
are exalted, are exalted only so as to have greater dishonour. For as one does not honour an ugly and misshapen fellow, if he exalts him, but only dishonours him the more, by making his shame manifest to a larger number; so also God exalts the wicked, in order that He may make their disgrace patent. For Pharaoh was exalted, but only to have the world as his accuser.
It must be
noted, that he names the law a good gift, on account of the man who
takes gifts into his bosom unrighteously. And he forsakes the law
who transgresses it; the law, namely, of which he speaks, or which he
has kept.
And what is
meant by “exalt (fortify) her?” Surround her with
holy thoughts; for you have need of large defence, since there are many
things to imperil such a possession. But if it is in our power to
fortify her, and if there are virtues in our power which exalt the
knowledge of God, these will be her bulwarks,—as, for example, practice, study, and the whole chain of other virtues; and the man who observes these, honours wisdom; and the reward is, to be exalted to be with her, and to be embraced by her in the chamber of heaven.
The heterodox
are the “wicked,” and the transgressors of the law are
“evil men,” whose “ways”—that is to say, their deeds—he bids us not enter.
He “looks
right on” who has thoughts free of passion; and he has true
judgments, who is not in a state of excitement about external
appearances. When he says, “Let thine eyes look right
on,” he means the vision of the soul; and when he gives the
exhortation, “Eat honey, my son, that it may be sweet to thy
palate,” he uses “honey” figuratively, meaning divine
doctrine, which restores the spiritual knowledge of the soul. But
wisdom embraces the soul also; for, says he, “love her, that she
may embrace thee.” And the soul, by her embrace being made
one with wisdom, is filled with holiness and purity. Yea more, the fragrant ointments of Christ are laid hold of by the soul’s sense of smell.