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1 These are also proverbs of Solomon, which the men of Hezekiah king of Judah copied out. 2 It is the glory of God to conceal a thing: but the honour of kings is to search out a matter. 3 The heaven for height, and the earth for depth, and the heart of kings is unsearchable. 4 Take away the dross from the silver, and there shall come forth a vessel for the finer. 5 Take away the wicked from before the king, and his throne shall be established in righteousness. 6 Put not forth thyself in the presence of the king, and stand not in the place of great men: 7 For better it is that it be said unto thee, Come up hither; than that thou shouldest be put lower in the presence of the prince whom thine eyes have seen. 8 Go not forth hastily to strive, lest thou know not what to do in the end thereof, when thy neighbour hath put thee to shame. 9 Debate thy cause with thy neighbour himself; and discover not a secret to another: 10 Lest he that heareth it put thee to shame, and thine infamy turn not away. 11 A word fitly spoken is like apples of gold in pictures of silver. 12 As an earring of gold, and an ornament of fine gold, so is a wise reprover upon an obedient ear. 13 As the cold of snow in the time of harvest, so is a faithful messenger to them that send him: for he refresheth the soul of his masters. 14 Whoso boasteth himself of a false gift is like clouds and wind without rain. 15 By long forbearing is a prince persuaded, and a soft tongue breaketh the bone. 16 Hast thou found honey? eat so much as is sufficient for thee, lest thou be filled therewith, and vomit it. 17 Withdraw thy foot from thy neighbour's house; lest he be weary of thee, and so hate thee. 18 A man that beareth false witness against his neighbour is a maul, and a sword, and a sharp arrow. 19 Confidence in an unfaithful man in time of trouble is like a broken tooth, and a foot out of joint. 20 As he that taketh away a garment in cold weather, and as vinegar upon nitre, so is he that singeth songs to an heavy heart. 21 If thine enemy be hungry, give him bread to eat; and if he be thirsty, give him water to drink: 22 For thou shalt heap coals of fire upon his head, and the LORD shall reward thee. 23 The north wind driveth away rain: so doth an angry countenance a backbiting tongue. 24 It is better to dwell in the corner of the housetop, than with a brawling woman and in a wide house. 25 As cold waters to a thirsty soul, so is good news from a far country. 26 A righteous man falling down before the wicked is as a troubled fountain, and a corrupt spring. 27 It is not good to eat much honey: so for men to search their own glory is not glory. 28 He that hath no rule over his own spirit is like a city that is broken down, and without walls.
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[AD 235] Hippolytus of Rome on Proverbs 25:1
And where is all this rich knowledge? and where are these mysteries? and where are the books? For the only ones extant are Proverbs, and Wisdom, and Ecclesiastes, and the Song of Songs. What then? Does the Scripture speak falsely? God forbid. But the matter of his writings was various, as is shown in the phrase "Song of Songs; "for that indicates that in this one book he digested the contents of the 5,000 songs. In the days moreover of Hezekiah, there were some of the books selected for use, and others set aside. Whence the Scripture says, "These are the mixed Proverbs of Solomon, which the friends of Hezekiah the king copied out." And whence did they take them, but out of the books containing the 3,000 parables and the 5,000 songs? Out of these, then, the wise friends of Hezekiah took those portions which bore upon the edification of the Church. And the books of Solomon on the "Parables" and "Songs," in which he wrote of the physiology of plants, and all kinds of animals belonging to the dry land, and the air, and the sea, and of the cures of disease, Hezekiah did away with, because the people looked to these for the remedies for their diseases, and neglected to seek their healing from God.

Source: Hippolytus Exegetical Fragments
[AD 735] Bede on Proverbs 25:1
These are also the parables of Solomon, etc. Hence, he begins to speak in a new order, not as before, as if he were addressing the listener, but rather he himself, discussing what the reason of truth contains. In which, however, anyone reading or hearing may very clearly discern what to seek, or what to avoid. These parables are said to have been translated by the men of Hezekiah, because perhaps until his time they were scattered among many, as they were once received from the mouth of the wisest king; but by his diligence collected into one, they were inserted into the body of this little book. It is indeed to be noted that in these parables much more is said allegorically than in the others, by comparison of things which seem to be fitting to figures.

Source: Commentary on Proverbs
[AD 735] Bede on Proverbs 25:2
The glory of the Lord, to conceal the word, etc. The glory of the Lord is more to show himself in the flesh of his humanity than in his divinity to the eyes of mortals, and to confess himself rather through the miracles of his works and mystical words, than through open assertions, the Word, that is, the Son of God. Hence, much more often in the Gospel he was accustomed to call himself the Son of Man rather than the Son of God. And the glory of his faithful disciples is to diligently investigate his word; by which, even when he does not say it openly, he mystically signifies God. Such as that, I and the Father are one (John X), and other such things. Finally, concealing the eternity of the word, and pretending the weakness of the flesh, he said: Who do men say that the Son of Man is (Matt. XVI)? To which the excellent of kings, having investigated his word, which he had often heard before, replied: You are the Christ, the Son of the living God (ibid.). Nor did he gain little glory from this investigation; for he immediately heard: Blessed are you, Simon Bar-Jona, and the rest (ibid.).

Source: Commentary on Proverbs
[AD 735] Bede on Proverbs 25:3
Heaven above, and earth below, etc. Just as the height of heaven and the depth of the earth cannot be comprehended by men, so the knowledge of the prophets and apostles, who, by the Spirit revealing, knew the secrets of divinity, transcends the capacity of our frailty.

Source: Commentary on Proverbs
[AD 735] Bede on Proverbs 25:4
Remove the dross from the silver, etc. Remove the surface of the letter from the sacred word, and you will find the purest meaning hidden by the subtlety of the letter, and spiritual mysteries were concealed under the figures of carnal ceremonies.

Source: Commentary on Proverbs
[AD 735] Bede on Proverbs 25:5
Remove the impiety from the face of the king, etc. Remove the impiety of persecuting Christians from the mind of Saul, or of any other zealots of the law, and when they begin to preach Christ, the justice of their doctrine will be established, which impiety previously drove to their ruin, as long as, opposing the justice of God, they strove to put their own first. Again, remove the impiety from the face of the king, and his throne will be established in justice. For those who rule over the people, if they want their throne to be firm, must always show faces full of cheerfulness and grace, lest, becoming more rigid through arrogance, they fall into the murmuring of the people.

Source: Commentary on Proverbs
[AD 735] Bede on Proverbs 25:6
Do not appear glorious before the king, etc. He had previously warned the leader, now the subordinate: for, as he said there, Let him show cheerful faces to his subjects, so now he advises that he should not appear arrogant in the presence of the greater, but rather, placed in a moderate position, he should deserve to be called higher. Which is similar to that of the Lord: When you are invited to a wedding, do not sit in the first place, and so on (Luke XIV). We can understand, however, that the Lord is signified in the king and prince, in whose presence it is always necessary for us to be humble, as the apostle Peter advises, who says: Humble yourselves therefore under the mighty hand of God, that he may exalt you in the time of visitation (1 Pet. V).

Source: Commentary on Proverbs
[AD 399] Evagrius Ponticus on Proverbs 25:8-10
Solomon frequently mentions “friend” and “friendship.” Therefore, it is fitting now to look into what he means by friendship. He says [in effect] that grace and friendship liberate. Also, the Savior in the gospels says to the Jews who had believed in him, “If you continue in my word, you are truly my disciples and you will know the truth, and the truth will make you free.” Again, Paul writes, “Christ freed us from the curse of the law.” Hence, if “friendship sets free” and “truth sets free” and the Savior sets free, then Christ is both truth and friendship. Therefore, all who possess the knowledge of Christ are friends to each other. Therefore, the Savior calls his disciples “friends,” and John the Baptist is a friend of the bridegroom, and so are Moses and all the saints. And it is in virtue of that friendship alone, that his friends are also friends to each other.

Source: SCHOLIA ON PROVERBS 304:25.10
[AD 735] Bede on Proverbs 25:8
What your eyes have seen, do not quickly bring forth in a quarrel, etc. And in the Gospel, the Lord: If your brother sins against you, go and rebuke him between you and him alone, etc. (Matt. XVIII)

Source: Commentary on Proverbs
[AD 735] Bede on Proverbs 25:11
Golden apples in silver settings, etc. The sacred words are most rightly compared to silver settings; settings, namely, because they provide rest for the souls of the listeners; silver, however, because they shine splendidly with the virtues of the fathers. Where it is written: The words of the Lord are pure words: as silver tried in a furnace of earth (Psalm XI). To the adornment of the readers, he adds golden apples, whoever explains and demonstrates these divine words, full of spiritual senses and mysteries. These senses are aptly called apples because they arise from the tree of life, that is, the wisdom of God. Aptly golden apples, because they infuse the mind with the knowledge and love of eternal clarity. Therefore, golden apples in silver dishes, he who speaks a word in due season, because whoever knows how to preach the word of God opportunely according to the capacity of the hearers, sometimes repeats the examples and sayings of the fathers, through whose guardianship eternal rest is reached, according to the letter; at other times, he reveals the sweeter fruits of spiritual senses in these, by which he satisfies the pious desires of the hearers, having removed the veil of the letter.

Source: Commentary on Proverbs
[AD 735] Bede on Proverbs 25:12
A golden earring and a shining pearl, etc. Rightly, the humble listener is compared to a golden earring, because while he willingly lends his ear to the reproving and teaching, he already prepares himself to receive the clarity of heavenly wisdom, he already approaches the vision of the divine light. Rightly, the learned master is compared to a shining pearl, because while he shows the reform of morals, while he reveals the knowledge of the divine to the desiring and piously seeking souls, he adds a greater and more pleasing splendor of the burning gem to the golden ornament.

Source: Commentary on Proverbs
[AD 735] Bede on Proverbs 25:13
As the cold of snow in the day of harvest, etc. It seems altogether inopportune to snow in the time of harvest. For we read below: As snow in summer and rain in harvest, so is honor unseemly for a fool. But nevertheless, in the very hot regions of Palestine, it is quite delightful to the reapers if, suddenly, cold, as it is wont to come with snow, arrives; which would somewhat cool the burning of the sun, wipe away the sweat of the laborers, and temper the burning breaths. To this cold, the faithful legate is rightly compared, because by acting prudently, he soothes the mind of him who sent him. Mystically, however, the faithful legate is the catholic teacher; and he who sends him, the Lord. Moreover, the day of harvest in heat is the time of preaching amid the furies of persecutors, about which it is said: The harvest indeed is plentiful (Matthew IX).

Source: Commentary on Proverbs
[AD 735] Bede on Proverbs 25:13
The cold of snow in the harvest, etc. There is some quiet for those who preach from the persecution of the resisters. It is therefore rightly said, As the cold of snow in the day of harvest, so is the faithful legate to him who sent him; he makes his soul to rest. Because as it is desirable for the preachers of the word when they receive some refreshment from the rage of the infidels, nor is the ability to teach denied, so it is known to be pleasing to the Lord who sent them to preach, when they faithfully fulfill the commission received from him even amid the adversities of those who oppose. Finally, as Luke recounts, when the disciples returned from the office of preaching, exulting in the Holy Spirit, he gave thanks to the Father, saying: I thank you, Father, Lord of heaven and earth, etc. (Luke X).

Source: Commentary on Proverbs
[AD 435] John Cassian on Proverbs 25:14
Humility, then, is the teacher of all the virtues; it is the most firm foundation of the heavenly edifice; it is the Savior’s own magnificent gift. For a person may perform without danger of pride all the miracles that Christ worked if he strains after the meek Lord not because of his exalted signs but because of his patience and humility. But a person who itches to command unclean spirits, to bestow the gift of health on the sick, or to show some wondrous sign to the people is far from Christ even though he invokes the name of Christ in his displays, because by reason of his proud mind he does not follow the teacher of humility.… [Christ] did not say, “If you perform signs and mighty deeds,” but, “If you have love for one another.” Certainly no one can observe this but the gentle and the humble. Therefore our forebears never considered those monks to be upright or free of the disease of vainglory who presented themselves as exorcists before men and who, in the midst of admiring crowds, proclaimed by a boastful display this grace that they had either deserved or arrogated to themselves. Hence, if someone does one of these things in our presence, we should think him praiseworthy not for his wonderful signs but for his splendid behavior, and we should not ask whether demons are subject to him but whether he possesses the parts of love that the apostle describes. -.
[AD 435] John Cassian on Proverbs 25:14
Humility therefore is the teacher of all virtues; it is the surest foundation of the heavenly building; it is the special and splendid gift of the Savior. For anyone who follows the gentle Lord not in the grandeur of his miracles, but in the virtues of patience and humility. can perform all the miracles which Christ worked without danger of pride. But anyone who aims at commanding unclean spirits, or bestowing gifts of healing, or showing some wonderful miracle to the people, even though when showing off invokes the name of Christ, yet that person is far from Christ, because in pride of heart he does not follow his humble teacher … Christ did not say: “If you do signs and miracles …,” but “if you love one another.” Certainly no one can observe this but the meek and humble.Therefore our predecessors never considered those monks to be good or free from the fault of pride who professed themselves exorcists or proclaimed boastfully among admiring crowds the grace which they had obtained or which they claimed to be theirs.… And so if any one does any of these things in our presence, he ought to be commended by us not out of admiration of his miracles, but for the beauty of his life, and we should not ask whether the devils are subject to him, but whether he possesses those features of love which the apostle describes.

Source: CONFERENCE 15:7
[AD 735] Bede on Proverbs 25:14
Clouds and wind, etc. This seems similar to what was said earlier, Do not beguile anyone with your lips. But that verse specifically contains this, that you do not promise to take a person in and then deceive by not fulfilling it; this verse, however, can both contain this, and that which the Apostle says, Having a form of godliness, but denying its power (II Timothy III).

Source: Commentary on Proverbs
[AD 735] Bede on Proverbs 25:15
By patience, a ruler shall be pacified, etc. Although you have offended the Lord by sinning, yet you can merit his clemency if you bear adversities imposed on you for your sins with patience, and with humble satisfaction render the hardness of your former stubbornness.

Source: Commentary on Proverbs
[AD 735] Bede on Proverbs 25:16
Have you found honey? Eat so much as is sufficient for you, etc. You have found the sweetness of heavenly understanding, which is ministered to you by the office of spiritual fathers, as the labor of most prudent bees. See therefore that you do not desire to know more than what is fitting to know, lest while you seek to understand the highest things beyond your strength, you lose even what you understood well. This verse can also be typically understood in what is aptly subjected in the following:

Source: Commentary on Proverbs
[AD 735] Bede on Proverbs 25:17
Withdraw your foot from your neighbor's house, etc. Although you find the conversation or visitation of any neighbor sweeter than honey, it is better, nevertheless, that by coming less often, you make him always love your coming, than that you either stay with him too long at one time or come to him so often that he gets tired of seeing you and seeks that you do not return.

Source: Commentary on Proverbs
[AD 373] Athanasius of Alexandria on Proverbs 25:18
He that has been struck by a stone goes to a physician, but sharper than a stone are the strokes of calumny. For, as Solomon has said, “A false witness is a war club, and a sword, and a sharp arrow,” and its wounds truth alone is able to cure. If truth is set at naught, the wounds grow worse and worse.

Source: DEFENSE BEFORE CONSTANTIUS 12
[AD 735] Bede on Proverbs 25:19
A rotten tooth and a stumbling foot, etc. And Jeremiah says: Cursed is the man that trusts in man, and makes flesh his arm (Jeremiah XIII). He is rightly compared to a rotten tooth and a weary foot, because he who does not know that the unique good of man is to cling to God and put his hope in the Lord his God; this man can neither receive the food of life, nor reach the abode of desired salvation. And such a person loses his cloak in the day of cold, because even if he seems to be clothed with the habit of religion in the serenity of the present life, yet when the strictness of the just judge threatens, he will appear naked in every way from the ornament of justice, and unworthy of the company of those of whom it is written: Blessed is he who watches, and keeps his garments, lest he walk naked, and they see his shame.

Source: Commentary on Proverbs
[AD 735] Bede on Proverbs 25:20
Vinegar upon niter, etc. Niter took its name from the province of Nitria, where it is especially accustomed to be produced; nor does it differ much from the appearance of ammoniac salt. For just as salt is made on the seashore by the heat of the sun, hardening the sea waters into rock, which the greater force of the winds or the heat of the sea itself hurls further onto the shore, so in Nitria, where the prolonged rains of summer soak the land, there is so much heat of the star, which coagulates the very rain waters through the breadth of the sands into a stone very similar to salt or ice in appearance, but having neither any cold rigor nor salty taste. Yet according to the nature of salt, it is accustomed to harden in the heat and to flow and liquefy in cloudy weather. The inhabitants take and keep this, and where it is needed, they use it for washing. Hence the prophet says to sinning Judah, "Though you wash yourself with lye, and use much soap, yet your iniquity is marked before me," says the Lord God (Jer. II). It fizzes in water like living glass, and it itself dissolves, but it makes the water suitable for washing. Solomon, seeing its nature and to whom it is aptly figured, says, "Like vinegar upon lye, so is he who sings songs to a heavy heart." For if vinegar is put into lye, it immediately bubbles up, and a perverse mind, when rebuked through chastisement, or persuaded to good by the sweetness of preaching, becomes worse through correction; and from that correction, incited to the iniquity of murmuring, it should have been restrained from iniquity.

Source: Commentary on Proverbs
[AD 56] Romans on Proverbs 25:21-22
Bless them which persecute you: bless, and curse not. Rejoice with them that do rejoice, and weep with them that weep. Be of the same mind one toward another. Mind not high things, but condescend to men of low estate. Be not wise in your own conceits. Recompense to no man evil for evil. Provide things honest in the sight of all men. If it be possible, as much as lieth in you, live peaceably with all men. Dearly beloved, avenge not yourselves, but rather give place unto wrath: for it is written, Vengeance is mine; I will repay, saith the Lord. Therefore if thine enemy hunger, feed him; if he thirst, give him drink: for in so doing thou shalt heap coals of fire on his head. [Proverbs 25:21-22] Be not overcome of evil, but overcome evil with good.
[AD 430] Augustine of Hippo on Proverbs 25:21-22
The apostle Paul teaches us in the clearest possible way that alms are to be distributed to everybody, when he says, “Let us be tireless, while we have the time, in doing good to all, though supremely to those at home in the faith.” This indeed makes it plain enough that in works of this kind the just are to be given preference. Who else, after all, are we to understand by “those at home in the faith,” since elsewhere it is stated plainly, “The just person lives by faith”? That doesn’t mean, though, that we must close our hearts to other people, even sinners, not even if they adopt a hostile attitude toward us. The Savior himself says, after all, “Love your enemies, do good to those who hate you.” Nor is the point passed over in silence in the books of the Old Testament; one reads there, you see, “If your enemy is hungry, feed him; if he is thirsty, give him a drink,” a text the apostle also makes use of in the New.

Source: SERMON 164A.2
[AD 430] Augustine of Hippo on Proverbs 25:21-22
This [scriptural passage] seems to prescribe a crime or a vice; therefore, it is a figure of speech directing that we are to participate in the Lord’s passion and treasure up in grateful and salutary remembrance the fact that his flesh was crucified and wounded for us. Scripture says, “If your enemy is hungry, give him food; if he is thirsty, give him drink.” This undoubtedly prescribes a kindness, but the part that follows—“For by so doing you will heap coals of fire upon his head”—you might suppose was commanding a crime of malevolence. So, do not doubt that it is a figurative expression. Although it can have a twofold interpretation, by one intending harm, by the other intending a good, charity should call you away from the former to kindness, so that you may understand that the coals of fire are the burning lamentations of repentance by which that person’s pride is healed and he grieves that he has been an enemy of the one who relieves his misery.

Source: CHRISTIAN INSTRUCTION 3:16.24
[AD 500] Desert Fathers on Proverbs 25:21-22
He also said, ‘Evil cannot drive out evil. If anyone hurts you, do good to him and your good will destroy his evil.’

Source: The Desert Fathers, Sayings of the Early Christian Monks
[AD 542] Caesarius of Arles on Proverbs 25:21-22
The Holy Spirit speaks in the same manner through Solomon: “If your enemy is hungry, give him to eat; if he is thirsty, give him to drink; in doing this you will heap coals of fire upon his head.” At this point we must watch carefully, lest, perchance, we make wounds out of the remedies for us if we do not understand it well. Some people are even inclined to take this precept as if to satisfy their wrath. Indeed, they say within themselves, Behold, I will feed my enemy, so he may burn forever. May God keep an idea of this sort far from our minds! This point ought to be accepted as the saints and ancient fathers have explained it under the guidance of the Holy Spirit.… When you piously do good to your enemy, however wicked and cruel, savage and unfeeling he may be, he at length sometimes blushes and grieves, beginning to repent of what he has done. Then, when he has begun to do penance, his rational sense, that is, his head, begins to be kindled with the fire of charity. One who before was inclined to harbor wrath against you like a cold maniac now begins to love you with his whole heart through being kindled with spiritual warmth arising from your kindness.

Source: SERMON 36:5
[AD 735] Bede on Proverbs 25:21
"If your enemy is hungry, feed him," etc. This can be understood both of physical food and spiritual nourishment.

Source: Commentary on Proverbs
[AD 735] Bede on Proverbs 25:22
"For you will heap coals of fire on his head," etc. It does not speak of the burning of punishments; for wisdom would not teach that you should minister good to an enemy for the cause of his destruction; but the coals upon his head signify the ardor of charity in his heart. For sometimes, an enemy, overcome by frequent benefits, with the rigor of hatred softened, receives in his mind the warmth of charity, and turns from an enemy into a friend, and begins to reclaim the one whom he unjustly hated.

Source: Commentary on Proverbs
[AD 735] Bede on Proverbs 25:23
"The north wind drives away rain," etc. If you listen with a cheerful face to a slanderer, you give him fuel for slandering; but if you listen with a gloomy face, as a certain man said, he will learn not willingly to say what he has learned is not willingly heard.

Source: Commentary on Proverbs
[AD 420] Jerome on Proverbs 25:24
What necessity rests upon me to run the risk of the wife I marry proving good or bad? “It is better,” [Solomon] says, “to dwell in a desert land than with a contentious and passionate woman.” He who is married knows how seldom we find a wife without these faults. Hence that sublime orator, Varius Geminus, says well, “The man who does not quarrel is a bachelor.” [In fact], “it is better to dwell in the corner of the housetop than with a contentious woman in a house in common.” If a house common to husband and wife makes a wife proud and breeds contempt for the husband, how much more if the wife is the richer of the two and the husband but a lodger in her house!She begins to be not a wife but mistress of the house; and if she offends her husband, they must part.

Source: Against Jovinianus 1.28
[AD 735] Bede on Proverbs 25:24
"It is better to dwell in a corner of the housetop," etc. A housetop is a high and secret place. For what in Greek is called doma, in Latin is called a roof. Accordingly, in the Acts of the Apostles, where it is written that Peter went up to the upper parts to pray, in Greek it is written doma for the upper parts. Therefore, it is better to remain in the height of virtues, free from the bonds of a wife, and the secret desires of this world, than to be afflicted by the daily insults of a wicked woman through the use of carnal pleasure.

Source: Commentary on Proverbs
[AD 444] Cyril of Alexandria on Proverbs 25:25
Just as “waters are pleasant to the thirsty soul,” as Scripture says, so to the mind that loves instruction is the life-giving knowledge of the mysteries of our Savior. Let us, therefore, draw from the sacred springs the living and life-giving waters, even those that are rational and spiritual. Let us take our fill, and weary not in the drinking; for in these things more than enough is still for edification, and greediness is great praise.

Source: COMMENTARY ON LUKE, HOMILY 65
[AD 665] Fructuosus of Braga on Proverbs 25:25
We have learned from the story in sacred Scripture how pleasing to a man is “good news from a far country.” And what other better news could we expect than the love of Christ, than the spotless profession and propagation of the catholic church, than the pure lives, successful work, and faithful doctrine of the friends of God and the bishops and priests of Christ? These, most blessed father, we confess that we vehemently yearn for and thirstily desire to learn.

Source: LETTER 43
[AD 735] Bede on Proverbs 25:25
"Like cold water to a thirsty soul," etc. The Psalmist says: "As the deer longs for the water brooks, so my soul longs for you," and so forth (Psalm XLI). Therefore, cold water which quenches the thirst of the ardent, and the messenger who brings any new and unexpected joys from afar, is likened to it, because the sweetness of the divine vision consoles the soul long desiring, and renders it free from the heat of present tribulations; and angels daily come from a far country, that is, descending from the heavenly homeland into the world, and either strengthen the righteous in temptations with the hope of heavenly things, or lead the righteous through temptations to the palm of eternal reward.

Source: Commentary on Proverbs
[AD 735] Bede on Proverbs 25:26
"A muddied spring, and a corrupt fountain," etc. The mouth and tongue of the just are the spring and fountain of life, which meditates wisdom and speaks judgment. And if it happens that this is overcome by the devil and brought to a fall, then rightly it is called a muddied spring trodden down by the adversary, and a corrupt fountain. For it often happens that those who shone with greater knowledge, in the end, wishing to be wiser than is allowed to human frailty, fall into the pit of folly. Hence it is added,

Source: Commentary on Proverbs
[AD 735] Bede on Proverbs 25:27
"As he who eats much honey," etc. For the sweetness of honey, if more than is necessary is consumed, where the mouth delights, from there the life of the eater is harmed. Sweet also is the inquiry of majesty; but he who seeks this more than the recognition of humanity allows, that same glory of it crushes him, because like honey taken immoderately, while it is not comprehended, it breaks the sense of the one investigating. However, not only should every wise person take heed not to seek things higher than themself, and not to examine things more powerful than their capacity, but also not to render to themselves things which could rightly and usefully be known, less useful by immoderate speech. Hence it is aptly added:

Source: Commentary on Proverbs
[AD 1781] Richard Challoner on Proverbs 25:27
Majesty: Viz., of God. For to search into that incomprehensible Majesty, and to pretend to sound the depths of the wisdom of God, is exposing our weak understanding to be blinded with an excess of light and glory, which it cannot comprehend.
[AD 435] John Cassian on Proverbs 25:28
The example and image used in this text, which compares a person with a city that is broken down and without walls, demonstrates how dangerous it is for a monk to be deprived of [selfcontrol]. Herein is wisdom; herein is knowledge and understanding. Without them can neither our interior dwelling be built nor spiritual riches be gathered, as it is written: “With wisdom a dwelling is built, and with knowledge it is set up again; with understanding its cellars are filled with all precious riches and good things.” .
[AD 435] John Cassian on Proverbs 25:28
The illustration and image in the passage quoted shows, by comparing it to a city that is destroyed and without walls, how injurious the absence of [self-control] is in a monk. Herein lies wisdom, herein lies intelligence and understanding without which our inward house cannot be built and spiritual riches cannot be gathered together. As it is written, “A house is built with wisdom, and again it is set up with intelligence. With understanding the storehouses are filled with all precious riches and good things.”

Source: CONFERENCE 2:4
[AD 735] Bede on Proverbs 25:28
"As a city broken down and without walls," etc. For if it does not have the wall of silence, the city of the mind lies open to the darts of the enemy. And as it casts itself outside through words, it exposes itself openly to the adversary; which he overcomes without effort, as much as the one who is conquered fights against herself through much talking.

Source: Commentary on Proverbs