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PARALLEL HISTORY BIBLE - Proverbs 18:2


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LXX- Greek Septuagint - Proverbs 18:2

ου 3739 3757 χρειαν 5532 εχει 2192 5719 σοφιας 4678 ενδεης 1729 φρενων μαλλον 3123 γαρ 1063 αγεται αφροσυνη 877

Douay Rheims Bible

A fool receiveth not the words of prudence: unless thou say those things which are in his heart.

King James Bible - Proverbs 18:2

A fool hath no delight in understanding, but that his heart may discover itself.

World English Bible

A fool has no delight in understanding, but only in revealing his own opinion.

Early Church Father Links

Npnf-203 vi.xii.iii.ii Pg 5, Npnf-211 iv.v.v.xvii Pg 3

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Proverbs 18:2

Early Christian Commentary - (A.D. 100 - A.D. 325)

Anf-01 ix.iv.xxiv Pg 15
Prov. i. 7, Prov. ix. 10.

the sense of sin leads to repentance, and God bestows His compassion upon those who are penitent. For [Adam] showed his repentance by his conduct, through means of the girdle [which he used], covering himself with fig-leaves, while there were many other leaves, which would have irritated his body in a less degree. He, however, adopted a dress conformable to his disobedience, being awed by the fear of God; and resisting the erring, the lustful propensity of his flesh (since he had lost his natural disposition and child-like mind, and had come to the knowledge of evil things), he girded a bridle of continence upon himself and his wife, fearing God, and waiting for His coming, and indicating, as it were, some such thing [as follows]: Inasmuch as, he says, I have by disobedience lost that robe of sanctity which I had from the Spirit, I do now also acknowledge that I am deserving of a covering of this nature, which affords no gratification, but which gnaws and frets the body. And he would no doubt have retained this clothing for ever, thus humbling himself, if God, who is merciful, had not clothed them with tunics of skins instead of fig-leaves. For this purpose, too, He interrogates them, that the blame might light upon the woman; and again, He interrogates her, that she might convey the blame to the serpent. For she related what had occurred. “The serpent,” says she, “beguiled me, and I did eat.”3766

3766


Anf-02 vi.iii.i.ix Pg 12.1


Anf-02 vi.iv.ii.vii Pg 7.1


Anf-02 vi.iv.ii.vii Pg 18.1


Anf-02 vi.iv.vii.xii Pg 8.1


Anf-03 v.iii.xliii Pg 4
Ps. cxi. 10; Prov. i. 7.

Where the fear of God is, there is seriousness, an honourable and yet thoughtful2295

2295 Attonita, as if in fear that it might go wrong (Rigalt.).

diligence, as well as an anxious carefulness and a well-considered admission (to the sacred ministry)2296

2296 In contrast to the opposite fault of the heresies exposed above.

and a safely-guarded2297

2297 Deliberata, where the character was well weighed previous to admission to the eucharist.

communion, and promotion after good service, and a scrupulous submission (to authority), and a devout attendance,2298

2298 Apparitio, the duty and office of an apparitor, or attendant on men of higher rank, whether in church or state.

and a modest gait, and a united church, and God in all things.


Anf-01 vi.ii.x Pg 11
Ps. i. 1.

even as the fishes [referred to] go in darkness to the depths [of the sea]; “and hath not stood in the way of sinners,” even as those who profess to fear the Lord, but go astray like swine; “and hath not sat in the seat of scorners,”1585

1585 Literally, “of the pestilent.”

even as those birds that lie in wait for prey. Take a full and firm grasp of this spiritual1586


Anf-01 viii.ii.xl Pg 3
Ps. i., Ps. ii.


Anf-02 vi.iii.i.x Pg 17.1


Anf-02 vi.iii.iii.xi Pg 95.1


Anf-02 vi.iv.ii.xv Pg 19.1


Anf-02 vi.iv.v.v Pg 21.1


Anf-02 vi.iii.i.x Pg 4.1


Anf-03 iv.v.iii Pg 4
Ps. i. 1. [Kaye’s censure of this use of the text, (p. 366) seems to me gratuitous.]

Though he seems to have predicted beforehand of that just man, that he took no part in the meetings and deliberations of the Jews, taking counsel about the slaying of our Lord, yet divine Scripture has ever far-reaching applications: after the immediate sense has been exhausted, in all directions it fortifies the practice of the religious life, so that here also you have an utterance which is not far from a plain interdicting of the shows. If he called those few Jews an assembly of the wicked, how much more will he so designate so vast a gathering of heathens! Are the heathens less impious, less sinners, less enemies of Christ, than the Jews were then? And see, too, how other things agree. For at the shows they also stand in the way. For they call the spaces between the seats going round the amphitheatre, and the passages which separate the people running down, ways. The place in the curve where the matrons sit is called a chair. Therefore, on the contrary, it holds, unblessed is he who has entered any council of wicked men, and has stood in any way of sinners, and has sat in any chair of scorners. We may understand a thing as spoken generally, even when it requires a certain special interpretation to be given to it. For some things spoken with a special reference contain in them general truth. When God admonishes the Israelites of their duty, or sharply reproves them, He has surely a reference to all men; when He threatens destruction to Egypt and Ethiopia, He surely pre-condemns every sinning nation, whatever. If, reasoning from species to genus, every nation that sins against them is an Egypt and Ethiopia; so also, reasoning from genus to species, with reference to the origin of shows, every show is an assembly of the wicked.


Anf-03 v.iv.iii.xix Pg 14
Ps. i. 1.

Where then?  “Behold, how good and how pleasant it is for brethren to dwell together in unity;”2934

2934


Anf-03 v.iv.v.xlii Pg 46
Ps. i. 1.



Anf-03 iv.iv.xv Pg 14
Ps. i. 1–3; xcii. 12–; 15.

If you have renounced temples, make not your own gate a temple. I have said too little. If you have renounced stews, clothe not your own house with the appearance of a new brothel.


Anf-01 ix.vii.ix Pg 13
Ps. i. 2.

that they may be adorned with good works: for this is the meaning of the ruminants. The unclean, however, are those which do neither divide the hoof nor ruminate; that is, those persons who have neither faith in God, nor do meditate on His words: and such is the abomination of the Gentiles. But as to those animals which do indeed chew the cud, but have not the double hoof, and are themselves unclean, we have in them a figurative description of the Jews, who certainly have the words of God in their mouth, but who do not fix their rooted stedfastness in the Father and in the Son; wherefore they are an unstable generation. For those animals which have the hoof all in one piece easily slip; but those which have it divided are more sure-footed, their cleft hoofs succeeding each other as they advance, and the one hoof supporting the other. In like manner, too, those are unclean which have the double hoof but do not ruminate: this is plainly an indication of all heretics, and of those who do not meditate on the words of God, neither are adorned with works of righteousness; to whom also the Lord says, “Why call ye Me Lord, Lord, and do not the things which I say to you?”4504

4504


Anf-01 viii.ii.xl Pg 3
Ps. i., Ps. ii.


Anf-02 vi.iii.i.x Pg 4.1


Anf-02 vi.iv.ii.xv Pg 20.1


Anf-03 v.iv.iii.xix Pg 3
Ps. i. 2.

It was not in severity that its Author promulgated this law, but in the interest of the highest benevolence, which rather aimed at subduing2923

2923 Edomantis, cf. chap. xv. sub fin. and xxix.

the nation’s hardness of heart, and by laborious services hewing out a fealty which was (as yet) untried in obedience:  for I purposely abstain from touching on the mysterious senses of the law, considered in its spiritual and prophetic relation, and as abounding in types of almost every variety and sort.  It is enough at present, that it simply bound a man to God, so that no one ought to find fault with it, except him who does not choose to serve God. To help forward this beneficent, not onerous, purpose of the law, the prophets were also ordained by the self-same goodness of God, teaching precepts worthy of God, how that men should “cease to do evil, learn to do well, seek judgment, judge the fatherless,2924

2924 Pupillo.

and plead for the widow:”2925

2925


Treasury of Scriptural Knowledge, Chapter 18

VERSE 	(2) - 

Pr 1:7,22; 17:16 Ps 1:1,2 Mt 8:34 1Co 8:1


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