CHAPTER 1

Verse 1.^[91] “Proverbs of Solomon, son of David.” The Savior is also called “Son of David.” This peaceful Savior of ours “who came from the seed of David, according to the flesh” ^[92], “reigned in Israel.” Wherefore, when he completed the economy [of salvation] on behalf of humans, it was inscribed: “This is the King of the Jews” ^[93]. These “Jews” are the Israel which the peaceful Savior rules as those endowed with the power of sight, if they truly be Israel.^[11] For not all those as are of the seed of Abraham are also children ^[94], because they do not do the works of Abraham ^[95].

Verse 2.^[96] “In order to know wisdom and instruction.” Wisdom is the understanding and apprehension of divine and human matters.^[12] According to certain [passages], “she is a vapor of the power of God, and a pure emanation of the glory of the Almighty; nothing dark falls in with her. For she is a radiance of eternal light, and a spotless mirror of the energy of God, and an image of his goodness” ^[97]. He who knows the works of wisdom knows these things, that is, the “radiance of eternity,” and the “spotless mirror of the energy of God,” and the “image of his goodness.” And [to know] these things is nothing different than knowing the Son of God’s love,^[13] even the Wisdom who is Christ. For Christ is the Power of God and the Wisdom of God ^[98]. This is not revealed from flesh and blood, but from the heavenly Father ^[99]. And he knows Wisdom who also is acquainted with the knowledge of the divine oracles consisting of the Law and Prophets, the Gospels and Apostolic writings. He set the foundation on the rock—that is, on the faith of Christ—so as to withstand the rains, and winds, and blasts, which are clearly signifying temptations whatever their source ^[100]. And if as Luke says, “he praised the unrighteous steward” ^[101], he is engaging in a misuse of language, offering praise concerning a skillfulness that comes through a sharp mind. This same thing seems to be indicated by, “And the serpent was the most prudent of all of the beasts” ^[102], concerning which [attribute] it is also said, “Be prudent as the serpent” ^[103], which is to say, not inexperienced with the serpent’s crafty tricks.

[“To understand sayings of prudence.”] Since the Greeks say that “prudence” is a virtue, and they define it as, “Knowledge of good things, bad things, and indifferent things;” or “knowledge of things to be done, not to be done, and indifferent things, which enables [one] to do what must be done, and not to do what must not be done,”^[14] for our part let us gather together from Scripture [instances of] the term “prudence,” and of the mind operating with it, in order that we may be able to know whether the word is multivalent or only signifies one thing.^[15]

First, then, in Genesis, according to the Seventy, it is written: “And the serpent was most prudent” ^[104], but according to Aquila, “crafty,” and according to Symmachus, “most crafty.” So one might say, then, on the basis of this text of the Seventy, that “prudence” is not a virtue, for the serpent did not have virtue, but “craftiness,” which someone might indeed censure as being something perverse. This type of “prudence” is what is understood by the Seventy when “the crafty one” is called “prudent.” Τhe Gospel according to Luke also seems to be familiar with this signification, when the Savior is recorded to have said in the parable: “And the lord commended the unrighteous steward, for he acted prudently” ^[105], that is, mischievously, perversely. In the present case, “he praised,” is spoken not of praise in the proper sense, but by a misuse of language (καταχρηστικωτέρως),^[16] insofar as we say things concerning even neutral and indifferent matters among the crafts are to be praised, even, for example, admiring the skills which demonstrate one who is keen and agile of mind ^[106].^[17] Also, [there is the text which says], “Be prudent as serpents” ^[107], which is to say, not uninformed of the serpent’s crafty tricks. For it says we need to dispose ourselves to this [prudence], as the Apostle specified, “so that we may not be outwitted by Satan; for we are not ignorant of his designs” ^[108]. Her, then, who was not prudent as the serpent, [Satan] deceived in his craftiness. “And the sons of this age are,” not more wise, but “more prudent than the sons of light,” and not generically and indiscriminately, but “in relation to their own generation” ^[109].

Still another type of thing is signified by the term “prudence,” when it says, “God, by wisdom, founded the earth, and he prepared the heavens in prudence” ^[110], by virtue, not by perversity. The Gospel is also familiar with this signification in the parable about the prudent virgins ^[111]. For clearly in this case, the prudence by which such prudent people as the prudent virgins [are prudent] is used as the opposite to the folly which is a vice, from which such foolish people as the foolish virgins are called [foolish]. If the fool is bad, and the prudent person is opposite to this one, either the prudent person will be bad, or excellent. For it is not possible for what is bad to be indifferent to [its] opposite. And the prudent person who is opposite to the fool is not bad, for then even the virgins who were deemed “prudent” in accordance with prudence would not have entered with the bridegroom into the wedding feast. There remains, then, the prudence that is good, and the prudent ones who are good. Prudence, then, is a virtue in these passages, and the prudent ones of this kind partake of the prudence by which the Lord prepared the heavens ^[112].

Verse 3.^[113] “To receive turns of words.” Another [author] says: Some have taken this not unnaturally as pertaining to the transpositions and inversions [of words]. For when a saying (logos) is turned according to its arrangement, and something said seems to be interrupted by something that is said in the middle, hyperbaton has occurred, which is also called a “turn of word.”^[18] And further, when a text is crossed in what is termed an “inversion,” there is a “turn of word,” as it were. For an example of this technique, the Psalmist says: “Because I was silent, my bones grew old.” For after inverting, it will read in this way: “Because from my crying to you all the day I was silent, my bones grew old” ^[114], in order that he may signify this: Since I ceased from the outcry of petition and praise to you, on account of this my bones became dry.^[19]

“To know true righteousness, and to direct judgment aright.” Of the same [author]. True righteousness can be said to be in contradistinction to an iconic [righteousness]. For Christ is absolute Righteousness, and the image which is in each of the righteous will partake of this [Righteousness], with [the image] looking to Christ as the pattern, about whom I think it was written, “The Lord is Righteous, and he loves [deeds of] righteousness” ^[115]. [True righteousness] is also contrasted with both symbolic righteousness, for there are many symbols in the law of truth, but also with false righteousness. According to the Hebrew [text] and the rest [of the versions], “true” is not present [in the text], as though [the passage is speaking] of a righteousness that does not admit of a contradistinction.^[20] There are three faculties of judgment in us: sense-perception for sensible things, reason for things spoken, and mind for intelligible things.^[21] Someone “directs judgment aright” who attains divine grace before other things, for “The steps for a man are made straight by God.” Since [man is] “mortal, how might he understand his own ways?” ^[116]. The rest [of the versions] read “judgment and uprightness,” for no one incapable of judging has judgment, nor does one who is perverse have uprightness. Perhaps the virtues are [the forms of] uprightness,^[22] as the vices are of crookedness.

Verse 4.^[117] “So that he may give cleverness to the innocent.” He who is ignorant of evil dispositions succumbs to the crafty tricks of those who are ill-disposed, since he is simple-minded. When it is said, then, that “An innocent person believes in everything,” it is as though in reference to [an innocence] that is blameworthy of evil, since he goes on [to say], “but a clever person comes to repentance” ^[118], that is, he repents concerning the things he believed on hastily. The Apostle, when speaking well of the same vice, calls [it] “simplicity,” saying: “But I am afraid that as the serpent deceived Eve by its cleverness, so your thoughts may be led astray from simplicity [of devotion] to Christ” ^[119]. It is necessary, therefore, for those who are on guard against the craftiness of the evil one to be guileless as doves with respect to themselves, and prudent as serpents in regard to those who scheme ^[120]. For “in vice,” he says, “be infants, but in thinking, be mature adults” ^[121]. The vice [of innocence], therefore, is twofold: blameworthy, as has been said; and praiseworthy, as in “I walked in my innocence” ^[122].

Verse 5.^[123] “The one who is intelligent will acquire steering.” “Since, if someone knowledgeable hears a wise saying (logos), he will commend it, and will add to it” ^[124].^[23] But he who is intelligent will add beyond that practice and contemplation, so as to successfully employ the wealth that comes from these things. The steering from God is needful for the human mind; he who is intelligent and is wise beyond that, having [this steering], will not suffer anything terrible. Such a person who expertly sails to God will reach the harbor of his will. But a person who is not this sort will suffer shipwreck concerning faith ^[125], or hope, or love, or any of the virtues. The person who suffers shipwreck concerning these things may appropriately say, “I went into the depths of the sea, and a tempest overwhelmed me” ^[126]. And it is necessary to constantly say, “May I be delivered from those who hate me, and out of the depths of the waters” ^[127].

Verse 6.^[128] “He will understand a parable and a dark saying.” For “spiritual things are discerned by spiritual ones. But the natural man does not receive the things of the Spirit of God, for it is foolishness to him” ^[129]. For such things as the Holy Spirit spoke through the prophets through parables and dark sayings, these are easily known by those who participate in and have communion with the Holy Spirit, since they are taught by the same Spirit. For it is not possible for the unsealed one^[24] and unguided one to understand the Divine Scriptures.

6. “He will understand a parable and a dark saying, the words of the wise and enigmas.” Let us consider what difference these [forms of discourse] have with respect to one another. First, let us see what a parable might involve, for which we have resources in the Gospels. For the other [Evangelists] used the term “parable” in the way that Matthew does: “In that day, coming out of the house, Jesus sat by the sea, and all the crowd was standing on the beach, and he spoke to them in many parables: ‘Behold, the sower went out to sow’” ^[130]. A parable, then, is a saying as though concerning something that took place, which while not happening according to the literal meaning, could happen, [and] is a figurative signification of the things which have been spoken of by way of transference in the parable.^[25] For it did not happen according to the literal sense that “the sower went out,” as we say the [events] of the history have happened, even though “Behold, the sower went out,” etc., is something that could happen according to the literal sense. Indeed, I think that when Jesus speaks in parables to those who are outside, to whom, because they were outside, it was not given to know the mysteries of the kingdom of God ^[131], it is not without cause or reason that he had come out of the house, as Matthew recorded, “In that day, coming out of the house, Jesus sat by the sea.” For it is fitting for those who do not accept ^[132] to enter into the house, but who are outside of it, to come out of it. That something of this sort is meant by Matthew in this passage will be clear to the one who has observed the following, for it says, “Leaving the crowds, he went into his house” ^[133], and he revealed the [meaning] of the parable to the disciples. For do observe closely in these [passages] the particular manner in which Jesus speaks to the crowds in parables, and [that] he says nothing apart from a parable. [Jesus] does [this] up to this point,^[26] for the crowds cannot accept the interpretation of parables. And do pay attention to “Leaving the crowds, he went into his house” ^[134], which quite intelligibly documents the fact that it was not for the crowds to enter with him, but only for those who were superior to the crowds—such as were his disciples, who were able to receive openly so as to enter into the house of Jesus. There, not as those who are outside, but after accepting to come inside and having approached the teacher, they resolve to learn the inner meaning of the parables. Seeing as they accepted to follow him when he was entering into the house, for this reason he answers [the request], “Explain to us the parable” ^[135] with a corresponding explanation.^[27] But Jesus not only comes out of his house, so that, being outside, he may speak the parables to those outside,^[28] but he also sits by the sea when he speaks in riddles,^[29] for the crowds and those who are outside are not far from the waves of the sea, and its salty water. But do observe that “many crowds gathered to” Jesus ^[136] after he came out of the house and sat by the sea. And yet it was not the many crowds, but the few disciples who are finding and travelling the narrow and difficult way that leads to life ^[137] who come to him in the house. Making a careful inquiry according to [our] ability into what is fitting in the evangelical word, then, and to the intention of Jesus who gets into the boat and speaks in parables to the whole crowd along the shore, I say, perhaps the word that did not stand or remain firmly fixed^[30] with the crowds, but happens to be in the water of the sea, speaks while being borne upon^[31] one who—in the same manner as he is—is able to stand firm upon the water. Such is the “boat” mentioned.^[32] Do not marvel if senses such as these are produced at a more seasonable time,^[33] as the outsider and the crowd are not accustomed to, nor [should you marvel] that there is a certain meaning which is hidden and held in reserve in the thick subtlety of the evangelical composition. For it too was the work of the grace which administered the Word of God. I might also attempt to hear the deeper [meaning] of this, “The disciples came and said to him: Why do you speak to them in parables?” ^[138], and this, “Leaving the crowds, he went into his house, and his disciples came to him, saying: ‘Explain to us the parable’” ^[139]. For constantly the crowds, even though they might hear a parable, do not pay attention to it as needing an explanation. But when the disciples see that [Jesus] speaks in parables to the crowds because they are outsiders, they follow Jesus when he leaves the crowds. And when they perceive that it is not possible to learn the [meanings] of the parables elsewhere except by entering into the house of Jesus, they indeed go in to him, and they come to him and say, “Explain to us the parable,” about which they desire to learn. But such is the parable.^[34]

Next there is the “dark saying.” There are certain things in the Scriptures that are purposely spoken “darkly” to some degree, so that someone may not perchance understand certain things in them apart from an intense and confusing close examination with regard to the wording, and the thought, and the composition of the text. I think this is what is called in the Bible a “dark saying.” I will expound an example of these [sayings] from the Psalms, out of Psalm 31, which reads as follows: “Because I was silent, my bones grew old” ^[141], etc. As we will show, the [literal] reading is the sense that is simply understood; but with the dark saying, this is not the case, as for example that which is in Isaiah: “Woe, O wings of the land of ships, far beyond the rivers of Ethiopia. He sends pledges by the sea, and papyrus letters on the water” ^[141].^[35] It is not for the present time to clarify and understand each of these, enlightening its darkness by explanation, so that we do not make many and untimely diversions. Let it suffice to clarify in some way only the saying from the psalm. For to the extent that I cried out hymns to God, indeed discoursing on God through the whole day, nothing of me was growing old, but rather I was being renewed to that same extent. But when I grew silent after becoming inactive from speaking the things of theology, it was then that the aging crept as far as my bones, even those things which seem to be most firm in me. And it followed these things that your hand became heavy against me night and day, and because of this your hand having hardened against me was turned from the former oversight unto my misery. And I had rightly suffered these things, with thorns sticking fast in me, when I was seized by the anxieties, wealth, and pleasures of this life. That the Prophet has such things as these in mind in these [passages] is clear from the fact that they are followed by this, “I made known my sin” ^[142], etc.

After these things we are to know what are “the sayings of the wise,” and then what are certain “riddles,” [and] of what sort of “wise people” are these sayings which after the wise person hears them, he indeed becomes wiser himself because he has heard them ^[143]. So, then, [are these the sayings] of only those who are wise according to God and his Truth, or not only of these, but also of those [wise people] whom God “will catch in [their] cleverness” ^[144]? For the Word indeed names them “wise” as well. Why, then, might the aforementioned [wise person] understand the sayings of the blessed wise ones, yet not be sufficient to understand the words of the remaining wise ones, but he will be found with a mind that is inferior to the mind of the wise people of this world, such that he is not able to follow closely the things that are said by them? So then, perhaps just as the function of the eye is not only for inspecting things that are organized, but also things existing randomly, or as the artistic design in them requires; so also the work of the mind is to contemplate the mental concepts that are proved successfully, and those which are not, if somehow it will not be caught by the persuasiveness in the lies, and will deliver those who are caught, if it may understand the sayings of the other wise ones as well, whether they are craftily devised, and in what way they mislead; and how the sophism is solved and its craftiness refuted. For just as God warns through his own wise people, that he will nullify the wisdom of the wise because it is a lie worthy of being destroyed, and the deceitful understanding of those who are not intelligent according to [God] ^[145], so also he will catch the wise people of this age through their own cleverness ^[146]. For example, the disciples of the Lord, unless they understood the sayings of the worldly wise, how would they have waged war “for the destruction of strongholds, pulling down speculations and each lofty thing raised against the knowledge of God” ^[147]? And how would someone completely observe that which is said by Peter, “Always being ready to make a defense to one who demands from you a reason for the hope that is in you” ^[148], who does not have complete preparation in reason, such that he might be ready for a defense concerning the hope in him to each and every Greek, barbarian, wise one, and senseless one, because he has understood the sayings of the wise, denouncing some, refuting others, and proving and demonstrating others? Do not marvel if, in the present, the person who is truly wise according to God is not being found, for he has forsaken the whole number of extraordinary gifts, so as to be found only rarely or not at all.

It remains to also give some account of the “riddles.” I consider a “riddle” to be a certain account concerning things as having happened, but which have not happened, nor are able to happen, but which are signifying in a veil something ineffable,^[36] such as from this example in the Judges: “The trees went forth one time to anoint a king over them” ^[149]. For what these three fruitful trees are—the fig tree, the vine, the olive tree, who did not want to rule over those trees who were not worthy of their kingdom—and what are the certain thorny bramble and fire from it going forth to consume the cedars of Lebanon, are for a wise person to understand, who refers these things to the Father, Son, and Holy Spirit, and the bramble to the Adversary. There is also in Kingdoms a riddle of this sort: “The thistle that was in Lebanon sent to the cedar that was in Lebanon, saying, ‘Give your daughter to my son for a wife’” ^[150], etc. One may find riddles also in the prophets, as in Ezekiel: “A great eagle with large wings, spreading them out very far, full of feathers” ^[151], etc. These are the things we have been able to offer at present for the passage at hand. These were the parable, dark saying, sayings of the wise, and riddles. A parable is a saying that concerns something that happens—though not happening according to the literal meaning, even though it could happen—as figurative signification of riddles, as with, “The sower went out to sow” ^[152]; for it did not happen according to the literal reading, even though it may be referred anagogically to other things. How might this [definition] agree with this passage, “I will open my mouth in parables”? For what he recounts actually happened: “Before their fathers I performed wonders.” And according to the literal reading, “he split the sea, and he lead them through” ^[153], for all these things happened, even if they are taken as symbols of the things to which he was referring anagogically in the figures of the Gospel parables. Someone else may say that “I will open my mouth in parables” ^[154] is not to be referred to the [events] of the Exodus, but to the parables of Christ in the Gospel who is speaking by the prophet: “Give heed, my people, to my law” ^[155], and the things about him.^[37]

Verse 7.^[156] “The beginning of wisdom is the fear of the Lord.” The term “beginning” may indicate a principality, as in this passage: “With righteousness a ruler’s throne is prepared” ^[157], as well as the initiation into a certain teaching, as in this passage: “The beginning of a good way is to do righteous things” ^[158], that is, ethical instructions. He calls “good way” the contemplation which leads to wisdom. “Beginning” also [can indicate] the cause of a certain existence, as in this passage: “I am the beginning and the end” ^[159], “beginning” as in the giving of existence, and “end” as in the occasion of perfection. Here then, [in Prov 1.7], “beginning” is the apprenticeship which initiates [one] to wisdom, consisting in the fear of God. Now, there is an emotional fear which is the expectation of terrible things. Those who are raised with fear of punishment turn away from vice.^[38] But one should not designate this fear “of God,” properly speaking, even though it pertains to “those who are afraid of the one who is able to destroy the soul and body in Gehenna” ^[160]. Perfect love casts this [fear] out ^[161]. Rather the true “fear of God” is a reverence in accordance with piety, according to which someone “delights greatly in his commandments” with a genuine desire ^[162], as he translates these [commandments] into works, and becomes a beginning of the Wisdom of God in terms of initiation. For you will find this [fear] to the fullest degree in someone who has been perfected according to wisdom, about whom it is said that “nothing is lacking for those who fear God” ^[163].

“And piety towards God is the beginning of sense-perception.” Οf the “divine sense-perception,”^[39] which is according to the inner man, by which [we see] the True Light, we hear hidden oracles, we feed on the Bread of Life, we attain to the fragrance of Christ, and we grasp the Word of Life.^[40] The “beginning” of this “sense-perception” is piety for God, which is un(shaken).

Verse 8.^[164] “Son, [hear] the laws of your father, and do not reject the ordinances of your mother.”^[41] We take the words of the “father” [as referring to] Scripture, and “mother” as the unwritten traditions of the Church, such as fasting in preparations, and other such things. Therefore it says, “Do not desire to hear all things from letters” ^[165]. We can also understand [this to refer to] natural fathers, or also understand spiritual teachers. For the Church is mother of these as well.

Verse 9.^[166] “A crown of graces you will receive for your head.” But indeed we are being saved by the many graces of God.

“Crown of graces.” [This is] the sum of the virtues, because they have been bound together with one another.

“A chain of gold around your neck.” He calls “chain of gold” the illumination and the encircling light of the divine oracles. And “neck” he calls the mind.

Verse 12.^[167] “Let us take his memory from the earth.” Those who said these things may also say, “This is the heir. Come, let us kill him, in order that the inheritance may be ours” ^[168].

Verse 14.^[169] “Throw your lot in with us.” Leave that civic group [and come] be with us, keep the Sabbath with us, and keep the feast of unleavened bread with us, and you should carefully observe the other things of the law.

Verse 18.^[170] “For these partake of murder.” For God is the giver of good things, but we are the causes of evil things, clearly of hurtful things. You might also say that these things concern the Jews who partook of blood, indeed [the blood] of the prophets and of Christ himself ^[171].

Verse 19.^[172] “These are the ways of all who complete lawless deeds.” I do not think that “to complete” means simply to do something, but to fill up the measure of their fathers, and to be liable for all the blood from Abel to Zechariah ^[173].

Verse 20.^[174] “Wisdom hymns in the exit-ways.” When she is kept secret by a wise person, she does not hymn; but when she attains an exit-way, she hymns.

Verse 28.^[175] “For it will be whenever you call on me.” For, as on the Lord, we call on Wisdom who is Christ. The person, therefore, who calls upon the Christ, if he knows who He is, calls upon Wisdom, Understanding, Holiness, Righteousness, and every Virtue—even if not by lips, but by practices. But let us not become such as those who are calling, but do not obey him.