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1 My son, forget not my law; but let thine heart keep my commandments: 2 For length of days, and long life, and peace, shall they add to thee. 3 Let not mercy and truth forsake thee: bind them about thy neck; write them upon the table of thine heart: 4 So shalt thou find favour and good understanding in the sight of God and man. 5 Trust in the LORD with all thine heart; and lean not unto thine own understanding. 6 In all thy ways acknowledge him, and he shall direct thy paths. 7 Be not wise in thine own eyes: fear the LORD, and depart from evil. 8 It shall be health to thy navel, and marrow to thy bones. 9 Honour the LORD with thy substance, and with the firstfruits of all thine increase: 10 So shall thy barns be filled with plenty, and thy presses shall burst out with new wine. 11 My son, despise not the chastening of the LORD; neither be weary of his correction: 12 For whom the LORD loveth he correcteth; even as a father the son in whom he delighteth. 13 Happy is the man that findeth wisdom, and the man that getteth understanding. 14 For the merchandise of it is better than the merchandise of silver, and the gain thereof than fine gold. 15 She is more precious than rubies: and all the things thou canst desire are not to be compared unto her. 16 Length of days is in her right hand; and in her left hand riches and honour. 17 Her ways are ways of pleasantness, and all her paths are peace. 18 The is a tree of life to them that lay hold upon her: and happy is every one that retaineth her. 19 The LORD by wisdom hath founded the earth; by understanding hath he established the heavens. 20 By his knowledge the depths are broken up, and the clouds drop down the dew. 21 My son, let not them depart from thine eyes: keep sound wisdom and discretion: 22 So shall they be life unto thy soul, and grace to thy neck. 23 Then shalt thou walk in thy way safely, and thy foot shall not stumble. 24 When thou liest down, thou shalt not be afraid: yea, thou shalt lie down, and thy sleep shall be sweet. 25 Be not afraid of sudden fear, neither of the desolation of the wicked, when it cometh. 26 For the LORD shall be thy confidence, and shall keep thy foot from being taken. 27 Withhold not good from them to whom it is due, when it is in the power of thine hand to do it. 28 Say not unto thy neighbour, Go, and come again, and to morrow I will give; when thou hast it by thee. 29 Devise not evil against thy neighbour, seeing he dwelleth securely by thee. 30 Strive not with a man without cause, if he have done thee no harm. 31 Envy thou not the oppressor, and choose none of his ways. 32 For the froward is abomination to the LORD: but his secret is with the righteous. 33 The curse of the LORD is in the house of the wicked: but he blesseth the habitation of the just. 34 Surely he scorneth the scorners: but he giveth grace unto the lowly. 35 The wise shall inherit glory: but shame shall be the promotion of fools.
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[AD 399] Evagrius Ponticus on Proverbs 3:1
Those who forget the law are the ones who violate it; yet those who remember the law are the ones who live in accordance with the law. Likewise, those who observe the sayings of God are those who keep them, and those who destroy them are those who do not want to follow them. “For it is not the hearers of the law who are righteous before God, but it is the doers of the law who will be justified.”

Source: SCHOLIA ON PROVERBS 27:3.1
[AD 430] Augustine of Hippo on Proverbs 3:1
What of this fact, that God in so many passages commands that all his precepts be kept and carried out? How can he command if there is no free choice? And what of that “blessed man” about whom the psalmist says that “his will has been according to the law of the Lord”? Does he not make it perfectly clear that it is by the will that a man takes his stand on the side of God’s law? Finally, there are many commandments that in one way or another refer by name to the will. For example, “Be not overcome by evil, but overcome evil with good.” And there are similar passages, such as, “Do not become like the horse and the mule, who have no understanding”; and, “Do not cast off the counsels of your mother”;6 and, “Be not wise in your own conceit”; and, “Do not fall away from the correction of the Lord”;8 and, “Neglect not the law”; and, “Do not refrain from helping the needy”; and, “Plan no evil against your friends”;10 and, “Mind not the deceit of a woman”; and, “He would not understand that he might do well”;12 and, “They were unwilling to take correction.” What do such numerous passages from the books of the Old Testament show, except that a person’s will is possessed of free choice?

Source: ON GRACE AND FREE WILL 2:4
[AD 735] Bede on Proverbs 3:1
My son, do not forget my law, etc. Here he teaches that works of mercy should be insisted upon, and that we should not trust in our own strength, but seek help from God. And he arranges all these things in a suitable order; for, after restraining from cruelty, after chastening from luxury, he adorns with good deeds the one whom he has taken to instruct himself.

Source: Commentary on Proverbs
[AD 735] Bede on Proverbs 3:2
For length of days, and years of life, etc. Lest the imposition of observing precepts should disturb the listener, he prefaces with certain rewards, and so enumerates the precepts. For by the length of days, he signifies eternal light; by the years of life, the transition from this mortality; by the increase of peace, he designates the very state of attained blessedness. Of which Isaiah says: His authority shall increase, and there shall be no end of peace (Isaiah IX). But it was also given to the previous people of God, and now in the present, that when they obeyed the law of God, they should live for a long time in the quiet of peace.

Source: Commentary on Proverbs
[AD 253] Origen of Alexandria on Proverbs 3:3
If you wish to fast according to the precept of the gospel, observe the evangelical laws on fasting in which the Savior commands this about fasting: “But if you fast, anoint your head and wash your face.” But if you ask how “to wash your face,” the apostle Paul teaches how “with uncovered face, you will contemplate the glory of the Lord and be transformed to this same image from glory to glory as by the Spirit of the Lord.” “Anoint even your head,” but take care that it not be with the oil of sin. For “the oil of the sinner will not anoint your head.” But “anoint your head” with the oil of exultation, “the oil of joy,” the oil of mercy, so that, according to the command of wisdom, “mercy and faith may not forsake you.”

Source: HOMILIES ON LEVITICUS 10:2.4
[AD 735] Bede on Proverbs 3:3
Let not mercy and truth forsake you. Let truth never depart from your mouth, which is to be spoken; let mercy never recede from your work, which is to be bestowed upon neighbors. Thus it happens that God's mercy and truth always follow you: mercy indeed to blot out your sins; truth, however, to fulfill his promises.

Source: Commentary on Proverbs
[AD 735] Bede on Proverbs 3:3
Bind them around your neck, etc. In the neck, the organ of the voice, on the tablets of the heart, he insinuates the breadth of thought. Thus let the virtue of mercy and truth be fixed at the root of the mind, and be brought out in the voice of the speaker, so that they may please God, the hidden inspector who alone searches the hearts and loins, in their secret intentions, and benefit neighbors with the office of speaking. But he correctly teaches that virtues should be bound around the neck, as the voice of the speaker is usually made inwardly in the neck, since the voice of preaching emanates from within, but circumferences outwardly and spreads to many listeners at the same time. For as it incites others to live well, so it urges good deeds and actions of the preacher, lest the action fall outside the sermon, lest life contradict the voice.

Source: Commentary on Proverbs
[AD 735] Bede on Proverbs 3:4
And you will find grace and good discipline, etc. One finds grace and good discipline before God, who by continual practice of virtues merits from the Lord to become more perfect and better day by day; but also finds grace and good discipline before men, whose works are such that they are rightly praised, and equally provide an example of living to others.

Source: Commentary on Proverbs
[AD 735] Bede on Proverbs 3:5
Trust in the Lord with all your heart, etc. Do not be afraid that you cannot observe the divine commands due to your own weakness, nor again suppose that you can fulfill them by your own strength, or know them by your natural knowledge if you are not instructed by his law; but rather seek his frequent help both in learning and in doing, and he, being gracious, will grant that you can fulfill what he commands.

Source: Commentary on Proverbs
[AD 444] Cyril of Alexandria on Proverbs 3:7
Ignorance is constantly, so to speak, accompanied by rashness and leads people on to attach great importance to their wretched fancies. Thus those who are the victims of this malady entertain a great idea of themselves and imagine themselves possessed of such knowledge as no one can gainsay. For they forget, it seems, Solomon, who says, “Be not wise in your own eyes,” that is, according to your own single judgment; and again, that “wisdom not put to the proof goes astray.” For we do not necessarily possess true opinions upon every individual doctrine that we hold, but often perhaps abandoning the right path, we err and fall into that which is not fitting. But I think it right that exercising an impartial and unprejudiced judgment, and not rendered rash by passion, we should love the truth, and eagerly pursue it.

Source: COMMENTARY ON LUKE, HOMILY 136
[AD 533] Fulgentius of Ruspe on Proverbs 3:7
If there are any who are even in the catholic church and live evil lives, before they finish this life, let them hasten to give up the evil life, and let them not think that the catholic name is enough for salvation, if they do not do the will of God.… In Proverbs each one of us is commanded both to fear the Lord and to depart from evil. There it is said, “Fear the Lord and turn away from evil. It will be a healing for your flesh and a refreshment for your body.”

Source: ON THE FORGIVENESS OF SINS 1:26.2
[AD 735] Bede on Proverbs 3:7
Do not be wise in your own eyes. Perhaps someone may think this command is the same as the one previously given, And do not rely on your own understanding; but there is a great difference: for one relies on his own understanding who prefers his own opinions about what should be done or said over the decrees of the fathers; but he is wise in his own eyes who, having rightly learned from the teaching of the fathers, exalts himself above others as if more learned. But what true wisdom for a man is, he shows subsequently:

Source: Commentary on Proverbs
[AD 735] Bede on Proverbs 3:7
Fear the Lord, etc. Just as it is in Job: Behold, the fear of the Lord, that is wisdom; and to depart from evil is understanding (Job XXVI). For indeed, all the perfect ought to abstain from all evils, so that they always consider the presence of the divine majesty with fear. And it should be noted that above he commands to have trust in the Lord with all the heart, and not to lean on our own understanding, but now conversely admonishes with equal concern to fear God. But there is no contradiction: for there he strengthens the minds of the fragile, so they do not despair, with the promise of God's help; here he restrains the stronger ones, so they do not presume upon themselves, with the memory of divine fear.

Source: Commentary on Proverbs
[AD 735] Bede on Proverbs 3:8
Indeed, health will be in your navel, etc. Solid works of virtues are in the bones, and in the navel, which is in the middle part of the inner body, is designed to signify the still weak and imperfect action of good deeds. Therefore, if you fear God, and rely not on your own strength but on heavenly protection, and strive to abstain from evil, there will be health for your navel, and watering for your bones, because through these both the weakness of the work is strengthened to a state of perfection, and all your strong acts receive reinforcement.

Source: Commentary on Proverbs
[AD 430] Augustine of Hippo on Proverbs 3:9
God approves of that alms which is furnished by just labors, as is written: “Honor the Lord with your labors and sacrifice to him with the fruits of your justice.” For God abominates and refuses that alms which is furnished to him at the cost of another’s tears. What profit accrues to you if one person blesses you while many curse you; what good does an alms bring to you when it is furnished from the possessions of another? In truth, need we fear that God does not have the goods with which you may feed his poor without plundering your neighbor?

Source: ON THE CHRISTIAN LIFE 12
[AD 435] John Cassian on Proverbs 3:9
“Honor the Lord from your righteous labors, and offer to him the fruits of your righteousness; that your barns may be full of an abundance of wheat, and your vats may overflow with wine.” Know that as you are faithfully carrying out this service, you have fulfilled the righteousness of the old law, under which those who then lived if they transgressed it inevitably incurred guilt, while if they fulfilled it they could not attain to the height of perfection.

Source: CONFERENCE 21:2
[AD 435] John Cassian on Proverbs 3:9
Our Lord wants nothing done for his honor and glory without it being tempered by judgment, for “the honor of a king loves judgment.” Therefore Solomon, the wisest of men, urges us not to let our judgment tilt to either side, saying: “Honor God with your righteous labors and offer to him of the fruits of your righteousness.” For we have in our conscience an uncorrupt and true judge who, when all others are wrong, is the only person not deceived as to the state of our purity.

Source: CONFERENCE 21:22
[AD 500] Salvian the Presbyter on Proverbs 3:9
We receive only the use of those possessions which we hold. We make use of the wealth loaned to us by God. We are, as it were, tenants by the revocable will of the grantor. When departing from this world, whether we like it or not, we leave everything behind on earth. Since we are tenants only of this sort, why do we attempt to take away and alienate from God’s ownership what we cannot take with us? Why do we not use in good faith the little things given us by God? We hold property so long as he has allowed, we hold so long as he has permitted, he who has given us all.What is more right, what is more proper, than when a thing is separated from him who had its use, that its possession revert to him who granted it for usage? Even the very words of God through the tongue of sacred Scripture order this, saying to one and all of us, “Honor the Lord from out of your substance.” And elsewhere he says, “Repay your debt.” How tender and condescending is our Lord God, who invites us to expend the wealth of our earthly substance! He says, “Honor the Lord from out of your substance.” Though all we have received from God is his own property, he calls it ours so that we may be the ones who give it to others. Thus, he calls the proprietorship of possession ours so that there may be a greater reward for work, because, wherever effort spent seems to be on what is one’s own, the worker necessarily has a greater return.

Source: FOUR BOOKS OF TIMOTHY TO THE CHURCH 1:5
[AD 604] Gregory the Dialogist on Proverbs 3:9
It is written, “Honor the Lord from your just labors.” It is no honor to the Lord to take evilly in order to give well. Hence also it is said through Solomon, “Whoever offers a sacrifice of the substance of the poor is as though he slew a son in his father’s sight.”

Source: LETTER 106
[AD 735] Bede on Proverbs 3:9
Honor the Lord with your substance, etc. Many give much to the poor, but from another's substance and harvests, which they have taken by force or fraud. Many give of their own, but do not honor the Lord in their giving, because they do it for human favor, and not for the love of the Heavenly Inspector. Therefore, anyone who wishes the fruit of alms to be profitable to them should give from their own possessions, and in honor of the Creator, who has deigned to graciously and abundantly bestow them with his kindness, so that men who are his creation, made in his image, may be refreshed, and we may be found his true and faithful stewards of good things. But it must be noted that we are commanded not only to honor from the substance of money, which we extend to the poor, but also from the entirety of good action that we do, and from the fruits of all heavenly grace that we receive, for the substance or fruits of men; that is, to seek his praise in all things, and not our own. And he honors the Lord with his substance and the first fruits of his crops, who attributes all his good works not to his own strength and merits, but to heavenly grace, mindful of that word, "For without me you can do nothing" (John XV).

Source: Commentary on Proverbs
[AD 735] Bede on Proverbs 3:10
And your barns will be filled with abundance, etc. The Lord says in the Gospel, "Store up for yourselves treasures in heaven" (Luke XII). Therefore, if the just can have treasures in heaven (because they find true riches there), they can also have barns and vats, because they will no longer hunger or thirst. And your barns will be filled with abundance. Because, he says, "I shall be satisfied when your glory is revealed" (Psalm XVI). The vats will overflow with wine, because the inner sweetness of eternal things kindles the hearts of all the faithful in praise of their Creator. Hence he says: "That you may eat and drink at my table in my kingdom" (Luke XXII). But also in the present, sometimes the teacher who administers the bread of the word and the cup of spiritual grace to the needy, is granted greater gifts for administering by the Lord as a reward. He who shares earthly support with the needy is enriched by giving and rewarded with heavenly remuneration.

Source: Commentary on Proverbs
[AD 69] Hebrews on Proverbs 3:11-12
Wherefore seeing we also are compassed about with so great a cloud of witnesses, let us lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race that is set before us, Looking unto Jesus the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God. For consider him that endured such contradiction of sinners against himself, lest ye be wearied and faint in your minds. Ye have not yet resisted unto blood, striving against sin. And ye have forgotten the exhortation which speaketh unto you as unto children, My son, despise not thou the chastening of the Lord, nor faint when thou art rebuked of him: For whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth. [Proverbs 3:11-12] If ye endure chastening, God dealeth with you as with sons; for what son is he whom the father chasteneth not? But if ye be without chastisement, whereof all are partakers, then are ye bastards, and not sons. Furthermore we have had fathers of our flesh which corrected us, and we gave them reverence: shall we not much rather be in subjection unto the Father of spirits, and live? For they verily for a few days chastened us after their own pleasure; but he for our profit, that we might be partakers of his holiness. Now no chastening for the present seemeth to be joyous, but grievous: nevertheless afterward it yieldeth the peaceable fruit of righteousness unto them which are exercised thereby.
[AD 735] Bede on Proverbs 3:11
My son, do not despise the discipline of the Lord, nor be weary of his correction, etc. There are those who serve the Lord in prosperity, but go astray in adversity. Thus, wisdom teaches those who live well in prosperity, also to exhort them not to faint in correction, so that when weakness or poverty or human persecution comes, they do not lose the piety they seemed to preserve in tranquility.

Source: Commentary on Proverbs
[AD 99] Clement of Rome on Proverbs 3:12
We must accept correction, dear friends. No one should resent it. Warnings we give each other are good and thoroughly beneficial. For they bind us to God’s will. This is what the holy Word says about it: “The Lord has disciplined me severely and has not given me up to death. For the Lord disciplines the one he loves, and punishes every son he accepts.” … Do not refuse the Almighty’s warning. For he inflicts pain and then makes us all well again. He smites, but his hands heal.

Source: 1 CLEMENT 56
[AD 220] Tertullian on Proverbs 3:12
If we believe some blow of misfortune is struck by God, to whom would it be better that we manifest patience than to our Lord? In fact, more than this, it befits us to rejoice at being deemed worthy of divine chastisement: “As for me,” he says, “those whom I love I chastise.” Blessed is that servant upon whose amendment the Lord insists, at whom he deigns to be angry, whom he does not deceive by omitting his admonition!

Source: ON PATIENCE 11:4
[AD 258] Cyprian on Proverbs 3:12
If God chastises whom he loves, and chastises that he may correct, brethren also, and priests particularly, do not hate but love those whom they chastise that they may correct, since God also prophesied before through Jeremiah and pointed to our own time saying, “I will give you pastors according to my own heart, and they shall nourish you, feeding you with discipline.”

Source: Treatise II. On the Dress of Virgins 1
[AD 379] Basil of Caesarea on Proverbs 3:12
Not all sicknesses for whose treatment we observe medicine to be occasionally beneficial arise from natural causes, whether from faulty diet or from any other physical origin. Illness is often a punishment for sin imposed for our conversion.… Consequently, when we who belong to this class [of sinners] have recognized our transgressions, we should bear in silence and without recourse to medicine all the afflictions which come to us, in accordance with the words, “I will bear the wrath of the Lord because I have sinned against him.”

Source: THE LONG RULES 55
[AD 420] Jerome on Proverbs 3:12
The father schools only him whom he loves. The master rebukes only the pupil who he sees has a more zealous talent. Once the doctor stops trying to cure, he gives up hope. Your response may well be, “As Lazarus endured evils in his life, so I shall gladly endure torments now, so that glory may be stored up for me in the future; for the Lord will not punish the same sin twice.” The reason why Job, a holy and spotless man, a man just in his own day, suffered so grievously, is described in his book.

Source: LETTER 68
[AD 430] Augustine of Hippo on Proverbs 3:12
What clearer evidence is there for pointing to God’s grace than in the case where we receive what we ask for in prayer? For if our Lord had said, “Watch that you enter not into temptation,” he would appear to have merely given an admonition to man’s will, whereas when he added the words “and pray,” he made it clear that it is God who helps us so that we do not fall into temptation. It is to human free will that these words have been directed: “Son, do not fall away from the correction of the Lord.”

Source: ON GRACE AND FREE WILL 4:9
[AD 430] Augustine of Hippo on Proverbs 3:12
What here and now is the punishment of those who go astray? Some affliction perhaps, and some scourging that is for the purpose of either correcting or testing. Either, you see, people are corrected for their sins to avoid their incurring, uncorrected, severer punishments, or else their faith is being tested, to see with what endurance or what patience it remains intact under the Father’s chastisement. [In either case,] not grumbling angrily at the Father when he chastises and rejoicing at his caresses; but so rejoicing at his caresses that one also thanks him for chastising; because “he chastises every son whom he receives.”

Source: SERMON 113A.4
[AD 430] Augustine of Hippo on Proverbs 3:12
“Whom the Lord loves, he chastises; and he scourges every son whom he accepts.” … For, it is just that we who were dismissed from the pristine happiness of paradise because of our bold appetite for pleasures should be taken back through the humble endurance of difficulties, fugitives through our own evildoing, returning through suffering evils, there acting contrary to justice, here suffering for justice sake.

Source: On Patience 14:11
[AD 430] Augustine of Hippo on Proverbs 3:12
It is written, after all, “The Lord disciplines the one he loves, and scourges every son whom he receives.” Let us not fall away, then, under the lash, so that we may rejoice in the resurrection. So true is it, after all, that he scourges every son whom he receives, that he did not spare his only Son but handed him over for us all. So fixing our gaze on him, who was scourged without any sin to deserve it, and who died for our offenses and “rose again for our justification,” let us not be afraid of being cast aside when we are scourged, but rather [let us] be confident that we will be received when we are justified.

Source: SERMON 157:3
[AD 460] Valerian of Cimiez on Proverbs 3:12
Many persons opposed to sound doctrine find fault with justice. They regard disciplinary control as haughtiness and attribute a just punishment to an overbearing nature. However, there is no haughtiness unless something unjust is ordered; and there is no overbearance except in the one who spurns discipline. Discipline, therefore, is a teacher of religion and of true piety; she does not threaten in order to inflict pain or chastise in order to work injury.In fact, when discipline is angered she corrects the habits of people, and when she is aroused she keeps them under control, as Solomon tells us.… Indeed, there is nothing which correction fails to remedy or save. If anyone is wise enough to accept correction, he neither loses the pleasantness of friendship [with his corrector] nor runs the risk of condemnation.

Source: HOMILY 1:1
[AD 585] Cassiodorus on Proverbs 3:12
[The Lord] visits with a rod when he imposes stern punishment. In the same spirit Paul when writing to the Corinthians said, “What will you? Shall I come to you with a rod? Or in charity and in the spirit of meekness?” He also visits us with stripes when he takes lighter vengeance on us; for a rod strikes us in one way, but whips flick us in another. Clearly each of these befalls Christian people according to the nature of their sin, enabling them to make progress toward salvation. As Solomon puts it: “For whom the Lord loves, he chastises; he whips every son whom he accepts.”

Source: EXPOSITION OF THE PSALMS 88:33
[AD 735] Bede on Proverbs 3:12
For the Lord disciplines the one He loves, etc. Therefore, we should murmur the less about the scourging with which we are corrected, the more certainly we hold in it the pledge of paternal love. Wherefore, he also says: "Those whom I love, I reprove and discipline" (Revelation III). It should be noted that the seventy interpreters said for this word, "And He scourges every son whom He receives" (Hebrews XII). This is remarkable, why the Apostle writing to the Hebrews in Hebrew would rather follow it.

Source: Commentary on Proverbs
[AD 379] Basil of Caesarea on Proverbs 3:13-15
The souls of those who are about to speak with wisdom should first be cleansed through divine fear. For to distribute the mysteries of salvation to the general public and to receive all persons equally, including those whose life is not adorned with purity and those who have not been examined and prepared to make reasonable use of the mysteries, is like pouring one’s most precious ointment into a filthy vessel.

Source: HOMILY ON THE BEGINNING OF PROVERBS 4
[AD 735] Bede on Proverbs 3:13
Blessed is the man who finds wisdom, etc. Because he was comforting those placed under discipline and correction, he adds what he had begun; insinuating that true blessedness of man is not to be free from adversity in the present, but to rejoice in the perception of eternal wisdom. Which is, to know God's will in this life, and to enjoy his vision in the future. And well did he say, "Blessed is the man who finds wisdom," adding immediately, "And the man who gains understanding." For there are those who find wisdom by hearing the doctrine of truth; but they neglect to gain understanding, unwilling to expand the bosom of their heart to perceive its breadth.

Source: Commentary on Proverbs
[AD 735] Bede on Proverbs 3:14
Better is her acquisition, etc. Let no one fear the correction of poverty, whoever has acquired the wealth of wisdom, because the celestial gift infinitely surpasses earthly treasures.

Source: Commentary on Proverbs
[AD 735] Bede on Proverbs 3:14
Its first and purest fruits. If, according to Ecclesiasticus, the root of wisdom is to fear God, what are the fruits of wisdom except to see God? And these are the first and purest, either because God, who is from the beginning, is seen, and nothing defiled incurs in His vision; or because man was first created to contemplate this. Hence, the younger son, even though he had squandered all his substance by living luxuriously, when he returned to the father penitent, is remembered to have received the first robe (Luke 15); or because the first and crude gold is usually the purest, and our first beatitude alone is truly to be believed as beatitude, which is promised to be rendered to us more perfectly by the Lord in the resurrection.

Source: Commentary on Proverbs
[AD 735] Bede on Proverbs 3:15
More precious than all riches, etc. Not only the riches of the earth but also the riches of heaven, indeed even the visions of angels, the brightness of this wisdom is preferred. Hence, the prophet also says: For what have I in heaven, and what do I want on earth other than You? and the rest through the end of the psalm (Psalm 73).

Source: Commentary on Proverbs
[AD 420] Jerome on Proverbs 3:16
The careful reader will easily perceive how great a difference there is between the right and the left side of wisdom when he has taken note of what she is reported to hold in her right hand and in her left, for Scripture says, “Long life is in her right hand, in her left are riches and honor.” You see eternity and everlasting life in wisdom’s right hand. But the perishable and fleeting things of time, creatures that are gone the very instant we think we have them in our grasp—riches and honor—are in her left. This is consistent with the fact that on the day of judgment, some will stand on the right and others on the left: sheep, naturally, and saints on his right, but goats and sinners on his left.

Source: HOMILIES ON THE PSALMS, ALTERNATE SERIES 61 (PSALM 15)
[AD 585] Cassiodorus on Proverbs 3:16
As Proverbs has it, “Length of days and years of life are in his right hand,” and this means eternal blessedness, whereas “In his3 left hand are riches and glory,” denoting the good things of this world, though there is no doubt that these can be bestowed by him. Moreover, it is his right side to which the saints are allotted when separated from the rest to obtain their rewards, whereas the left side is that mentioned when sinners are to be condemned to eternal punishment; for the saints have longed for things heavenly, whereas sinners have sought worldly goods. We also read that sinners have given the left hand’s role to their right hand; our prophet is to say of them in Psalm 143: “Their mouth has spoken vanity, and their right hand is the right hand of iniquity.” But the true use of the right hand is where the bestowal of the Lord’s grace is demonstrated.

Source: EXPOSITION OF THE PSALMS 120:5
[AD 604] Gregory the Dialogist on Proverbs 3:16
The church says by the voice of the elect, “His left hand is under my head, and his right hand shall embrace me.” The left hand of God—that is, prosperity in the present life—the church has put under her head, in that she presses it down in the intentness of her highest love. But the right hand of God embraces her, because in her entire devotion she is encompassed with his eternal happiness. Therefore, it is said again through Solomon, “Length of days is in her right hand, but in her left hand riches and glory.” In speaking, then, of riches and glory being placed in her left hand, he showed the manner in which they are to be esteemed. Thus the psalmist says, “Save me with your right hand.” He does not say, “with your hand,” but “with your right hand” to indicate that it was eternal salvation that he sought. Again it is written, “Your right hand, O Lord, has dashed in pieces the enemies.” For the enemies of God, though they prosper in his left hand, are dashed to pieces with his right; since for the most part the present life elevates the bad, but the coming of eternal bliss condemns them.

Source: PASTORAL RULE 3:26.27
[AD 735] Bede on Proverbs 3:16
When the left hand of Christ is interpreted as referring to something good, the present life of holy church is understood. Hence it is written, “Length of days is in her right hand, in her left riches and glory.” Length of days in her right hand [refers to] our Redeemer’s wisdom because in the fatherland of the dwelling on high unfailing light is granted to the elect of both angels and human beings. Riches and glory are in her left hand, because we are restored during [our time of] exile in our journey [on this earth] by both the riches of the virtues and the glory of our faith, until we come to our eternal [resting place]. Of his glory the apostle says, “And we glory in our hope of the glory of the children of God, and not only this, but we also glory in our tribulations”; and of these riches he says, “Because in everything you have become rich in him, with all speech and knowledge.”

Source: Homilies on the Gospels 2:21
[AD 735] Bede on Proverbs 3:16
Length of days is in her right hand, etc. With the vision of his divinity, He grants the chosen ones in perpetual light, and in this present life, he strengthens and illuminates them with the sacraments and charisms of his incarnation. He gives them, who sell all things for themselves, a hundredfold in this time, and eternal life in the future age. It follows in this place according to the ancient translation, which our codices do not have: Justice proceeds from his mouth, but he carries law and mercy on his tongue. This I believed should be noted because verses are often found placed in the works of the Fathers.

Source: Commentary on Proverbs
[AD 735] Bede on Proverbs 3:17
Her ways are beautiful ways, etc. His actions and teachings contained in the Gospels are beautiful because they are divine and pure, far surpassing the manner of man, and all his commands lead to eternal peace. All that he did in the flesh pertains to reconciling mortals to God, to making peace with the angels for humankind, and to demonstrating to his followers examples of maintaining mutual peace and love.

Source: Commentary on Proverbs
[AD 253] Origen of Alexandria on Proverbs 3:18
I turn to the most wise Solomon as a witness when he said about wisdom, “The tree of life is for all who embrace it.” Therefore, if “wisdom is the tree of life,” without a doubt, there is another tree of prudence, another of knowledge and another of justice. For logically it is not said that only wisdom, of all the virtues, was worthy to be called “the tree of life” but that the other virtues by no means received names of a similar sort. Therefore, “the trees of the field will give their fruit.”

Source: HOMILIES ON LEVITICUS 16:4.3
[AD 253] Origen of Alexandria on Proverbs 3:18
These things must be understood to be said figuratively; for Christ himself is called “the tree of life.” Just as by other things Christ is disclosed to be priest and victim and altar, and one understanding is not prevented by the other, and in their own passages each thing is perceived figuratively concerning him, so also now in the figures of mysteries a diversity of roles taken from one and the same thing will not get in our way.

Source: HOMILIES ON JOSHUA 8:6
[AD 253] Origen of Alexandria on Proverbs 3:18
It is just this needful bread that seems to me to be otherwise termed in Scripture a “tree of life.” If a person stretches his hand to it and takes of it, he will live forever. And under a third name this tree is termed “wisdom of God.” In Solomon’s words: “She is a tree of life to all that take hold of her, and to those that lean on her as on the Lord she is safe.

Source: ON PRAYER 2:27.10
[AD 367] Hilary of Poitiers on Proverbs 3:18
In the book of Genesis, where the lawgiver depicts the paradise planted by God, we are shown that every tree is fair to look upon and good for food. It is also stated that there stands in the midst of the garden a tree of life and a tree of the knowledge of good and evil. Next, [we are told] that the garden is watered by a stream that divides into four heads. The prophet Solomon teaches us what this tree of life is in his exhortation concerning wisdom: “She is a tree of life to all them that lay hold upon her and lean upon her.” This tree then is living; and not only living, but, furthermore, guided by reason. Guided by reason, that is, in so far as to yield fruit, and not casually nor unseasonably, but in its own season. And this tree is planted beside the rills of water in the domain of the kingdom of God, that is, of course, in paradise and in the place where the stream as it issues forth is divided into four heads.

Source: HOMILIES ON THE PSALMS 1:14
[AD 373] Ephrem the Syrian on Proverbs 3:18
Risen is the light of the kingdom, in Ephrata the city of the king. The blessing wherewith Jacob blessed, to its fulfillment came today! That tree likewise, [the tree] of life, brings hope to mortal men! Solomon’s hidden proverb had today its explanation! Today was born the child, and his name was called Wonder! For a wonder it is that God as a babe should show himself.

Source: HYMNS ON THE NATIVITY 1
[AD 420] Jerome on Proverbs 3:18
'He is like a tree planted near running water, that yields its fruit in due season, and whose leaves never fade.' [Psalm 1:3] There are many who interpret these words very simply to mean that just as a tree, if planted near water, will take root and grow and not wither away because it has enough moisture, so in like manner one who meditates on the law of God will derive strength and life from his meditation. This is their simple interpretation. But we shall combine spiritual things with spiritual things [1 Cor. 2:13] and read of the tree of life that was planted in Paradise, the tree of life and the tree of the knowledge of good and evil. This tree of life was planted in the Garden of Eden and in Eden there rose a river that separated into four branches [Gen 2:9]... Likewise we read in Solomon - if one accepts that book as Solomon's, for he speaks there of wisdom (Christ the power of God and the wisdom of God [1 Cor. 1:24]) then, as I was saying, where Solomon says: 'She is a tree of life to those who grasp her,' [Prov 3:18] he is speaking of wisdom. Now, if wisdom is the tree of life, Wisdom itself, indeed, is Christ. You understand now that the man who is blessed and holy is compared to this tree, that is, he is compared to Wisdom. Consequently, you see, too, that the just man, that blessed man who has not followed in the counsel of the wicked - who has not done that but has done this - is like the tree that is planted near running water. He is, in other words, like Christ, inasmuch as He 'raised us up together, and seated us together in heaven.' [Eph. 2:6] You see, then, that we shall reign together with Christ in heaven; you see, too, that because this tree has been planted in the Garden of Eden, we have all been planted there together with Him.

'He is like a tree planted near running water.' Indeed, it is from that fountainhead that all rivers take their rise. 'That yields its fruit in due season.' This tree does not yield fruit in every season, but in the proper season. This is the tree that does not yield its fruit in the present day, but in the future, that is, on the day of judgment. This is the tree that bears blossoms now, that buds forth now, and promises fruits for the future. This tree bears twofold: it produces fruit and it produces foliage. The fruit that it bears contains the meaning of Scripture; the leaves, only the words. The fruit is in the meaning; the leaves are in the words. For that reason, whoever reads Sacred Scripture, if he reads merely as the Jews read, grasps only the words. If he reads with true spiritual insight, he gathers the fruit.

'And whose leaves never fade.' The leaves of this tree are by no means useless. Even if one understands Holy Writ only as history, he has something useful for his soul. We read in the Apocalypse of John (a book which, although rejected in these regions, we ought nevertheless to know, because it is accepted and held as canonical throughout the west, and in other Phoenician provinces, and in Egypt, for the ancient churchmen, including Irenaeus, Polycarp, Dionysius, and other Roman expounders of Sacred Scripture, among whom is holy Cyprian, accept and interpret it): 'Behold, I saw a throne set up, and one Lamb and a tree alongside a river, and on both sides of the river was that tree.' [Revelation 22:1-2] This means that the tree 'was both on this side and on that side of the river. 'And this tree,' he says, 'bore fruit and was yielding its twelve fruits for the year according to each month. And it had lean's, too, and the leaves for the healing of the nations.' [Revelation 22:2]

'I saw,' he says, 'a single throne set up.' We believe in the Father, and the Son, and the Holy Spirit, that is true, and that they are a Trinity; nevertheless the kingship is one. 'I saw a single throne set lip, and I saw a single Lamb standing in the presence of the throne.' [Revelation 5:6] This refers to the Incarnation of the Savior. Scripture says: 'Behold the lamb of God, who takes away the sin of the world' [John 1:29] 'And there was a fountain of water coming forth from beneath the middle of the throne' [Revelation 22:1] Notice that it is from the midst of the throne that there issues forth a river of graces. That river does not issue forth from the throne unless the Lamb is standing before it, [Revelation 7:17] for unless we believe in the Incarnation of Christ, we do not receive those graces.

A tree, he says, one lofty tree had been set up. He did not say trees, but only one tree. If there is but one tree how can it be on both sides of the river? If he had said, I saw trees, it would have been possible for some trees to be on one side of the river and other trees on the other side. Actually, one tree is said to be on both sides of the river. One river comes forth from the throne of God - the grace of the Holy Spirit - and this grace of the Holy Spirit is found in the river of the Sacred Scriptures. This river, moreover, has two banks, the Old Testament and the New Testament, and the tree planted on both sides is Christ. During the year, this tree yields twelve fruits, one for each month, but we are unable to receive the fruits except through the apostles. If one approaches the tree through the apostles, he must receive the fruit; he gathers the fruit from the Sacred Scriptures; he grasps the divine meaning abiding within the words. If, therefore, one comes to this tree through the apostles, he gathers its fruit just as we have said. If, indeed, he cannot pluck the fruit, it is because he is still too weak; he is not yet a disciple, but belongs to the throng; he is an outsider, a stranger from the nations. Because he cannot pluck the fruit, he plucks only words, the leaves for the healing of the nations, for it is written: 'and the leaves are for the healing of the nations.' One who belongs to the nations, who is not a disciple, who is as yet only one of the crowd, gathers only leaves from the tree; he receives from Scripture plain words for a healing remedy. Briefly, then, the Scripture says: 'and the leaves of the tree are for the healing of the nations'; in other words, the leaves are medicine. Why have we digressed on the Apocalypse? Simply became of that tree 'that yields its fruit in due season, and whose leaves never fade. Whatever he does, prospers.'

Source: Homily 1, on Psalm 1
[AD 542] Caesarius of Arles on Proverbs 3:18
What is that tree which the Lord pointed out? Solomon shows us when he says of wisdom, “She is a tree of life to all who embrace her.” If the tree of Christ’s wisdom is put into the law, showing us how circumcision should be spiritually understood and how the sabbath and the law are to be observed, then the bitter water becomes sweet. When the bitterness of the law is changed into the sweetness of spiritual understanding, then the people of God can drink.… For this reason it is certain that if one wants to drink of the letter of the law without the tree of life, that is, without the mystery of the cross, the faith of Christ or spiritual understanding, he will die because of the excessive bitterness. Paul the apostle knew this when he said, “The letter kills.” In other words, the bitter water plainly kills if it is not changed into sweetness by the Spirit. For this reason the tree is cast into the water, so that it may be turned into sweetness. It is true, brethren, the bitterness is removed from the water when the tree of the cross is joined to the sacrament of baptism.

Source: SERMON 102:2
[AD 735] Bede on Proverbs 3:18
She is a tree of life to those, etc. Just as Moses testifies that the tree of life was placed in the midst of paradise, so through the wisdom of God, namely Christ, the Church is made alive, of which even now the sacraments of flesh and blood receive the pledge of life, and in the future, it is blessed by the present vision.

Source: Commentary on Proverbs
[AD 253] Origen of Alexandria on Proverbs 3:19
You will find it said in Proverbs, “God by wisdom founded the earth, and by prudence he prepared the heaven.” Thus there is a certain prudence of God which one does not seek [except] in Christ Jesus. For all such [virtues], insofar as they are of God, are Christ: he is the wisdom of God, he is the power of God, he is the righteousness of God, he is sanctification, he is redemption. In this way he is the prudence of God. But though there is one substance, for differences in the aspects the names are many. You do not understand the same thing about Christ when you understand him as wisdom and when you understand him as righteousness. For when he is wisdom, you mean the knowledge of things divine and human, but when he is righteousness, he is that power which allots to every person according to worth. And when he is sanctification, he is what enables those faithful and dedicated to God to become holy. In this way also then you will understand him as prudence, when he is the knowledge of what is good and evil, and what is neither.

Source: HOMILIES ON JEREMIAH 8:2.1
[AD 373] Athanasius of Alexandria on Proverbs 3:19
Solomon says, “The Lord by wisdom founded the earth; by understanding he established the heavens.” And this wisdom is the Word, and by him, as John says, “all things were made” [and without him not one thing was made]. This Word is Christ, “for there is one God the Father, from whom are all things. We are for him, and one Lord Jesus Christ, through whom are all things, and we are through him.” If all things are through him, he himself should not be reckoned with the “all things.” Whoever dares to say that he, through whom are all things, is one of all the things surely will have the same speculation about God, from whom are all things. If anyone flees from this as absurd and excludes God from the “all things,” it would follow that even the only-begotten Son, since he is proper to the Father’s substance, must be excluded from the “all things.” And if he is not one of the “all things,” then it is not right to say about him “There was once when he was not” and “He was not before he was begotten.” Such terms are fittingly used of creatures, but the Son himself is such a one as is the Father, of whose substance the Son is a proper offspring, Word and wisdom. This is peculiar to the Son in relation to the Father, and this shows that the Father is peculiar to the Son; so that we may neither say that God was ever wordless or that the Son was ever nonexistent. For how else could he be a Son, unless from God? Or how could he be Word and wisdom unless he is always peculiar to [God]?

Source: Discourses Against the Arians 1.6.19
[AD 397] Ambrose of Milan on Proverbs 3:19
Paul declares that it was said of the Son: “You, Lord, in the beginning laid the foundation of the earth, and the heavens are the work of your hands.” Whether therefore the Son made the heavens, as also the apostle would have it understood, while he himself certainly did not alone spread out the heavens without the Father; or as it stands in the book of Proverbs, “the Lord in wisdom has founded the earth, in understanding he has prepared the heavens,” it is proved that neither the Father made the heavens alone without the Son, nor yet the Son without the Father.

Source: Exposition of the Christian Faith 5.2.29
[AD 735] Bede on Proverbs 3:19
The Lord founded the earth by wisdom, etc. God the Father through the Son created all things. Typically, however, He founded the earth by wisdom when He established the holy Church in the solidity of faith through Him; He stabilized the heavens with understanding when through the same He enlightened the sublime hearts of the preachers.

Source: Commentary on Proverbs
[AD 735] Bede on Proverbs 3:20
By His wisdom the depths burst forth. When in the days of Noah all the fountains of the great abyss were broken up, or when through the daily course the fountains and rivers emanate from the abyss through the veins of the earth. Otherwise, by His wisdom the depths burst forth, when, by the grace of Christ granted, the profound mysteries of the heavens become known to the faithful.

Source: Commentary on Proverbs
[AD 735] Bede on Proverbs 3:20
And the clouds condense with dew. It is clear according to the letter, but allegorically the clouds are the teachers of the Church, elevated by contemplation and life, watering the hearts of listeners, like the land subjected to them by doctrine. Which condense with dew, because by the most subtle discernment they examine their virtues, which profit them, which lift them to high things, and which display examples to the lesser, and they examine them.

Source: Commentary on Proverbs
[AD 735] Bede on Proverbs 3:21
My son, do not let these depart from your eyes. Beware lest, wearied by temporal discipline, you lose the grace of wisdom, which is so great.

Source: Commentary on Proverbs
[AD 735] Bede on Proverbs 3:21
Observe law and counsel. The law of wisdom is, as it says, If you wish to enter into life, you shall not kill, you shall not commit adultery, you shall not steal, you shall not bear false witness, and the rest (Mark 10). The counsel of wisdom is when it immediately adds: If you wish to be perfect, go, sell all that you have, etc. (Ibid.).

Source: Commentary on Proverbs
[AD 735] Bede on Proverbs 3:22
And it will be life to your soul. Your soul has life with God if you keep His decrees, however much the flesh may be pressed by the discipline of correction or even death.

Source: Commentary on Proverbs
[AD 735] Bede on Proverbs 3:22
And grace to your throat. How sweet are your words to my throat, says the psalm (Psalm 118)! The senses of the soul, therefore, have their throat, by which they judge the words they hear, by which they scrutinize the deeds of each person they see, and by which they receive these by embracing them, and reject those by despising them. When we keep the law and counsel of the Lord with these throats, grace is multiplied, because the more diligently one obeys the divine commands, the more sweetly he conceives His love. The Psalmist desired that this grace be in our throats when he said: Taste and see that the Lord is sweet (Psalm 34).

Source: Commentary on Proverbs
[AD 215] Clement of Alexandria on Proverbs 3:23
Before the Lord’s coming, philosophy was an essential guide to righteousness for the Greeks. At the present time, it is a useful guide toward reverence for God. It is a kind of preliminary education for those who are trying to gather faith through demonstration. “Your foot will not stumble,” says Scripture, if you attribute good things, whether Greek or Christian, to Providence. God is responsible for all good things: of some directly, like the blessings of the Old and New Covenants, of others indirectly, like the riches of philosophy. Perhaps philosophy too was a direct gift of God to the Greeks before the Lord extended his appeal to the Greeks. For philosophy was to the Greek world what the Law was to the Hebrews, a tutor escorting them to Christ. So philosophy is a preparatory process; it opens the road for the person whom Christ brings to his final goal.

Source: STROMATEIS 1:5.28:1-3
[AD 735] Bede on Proverbs 3:23
Then you will walk confidently in your way. We walk confidently in our way when, trusting in the grace of God, we undertake progress in our good conversation. Therefore, if we humbly submit to His commands, and taste the sweetness of heavenly love with the palate of our mind, we will always obtain an increase in good works. Moreover, with His help, we are defended in temptations so that we do not falter. For this is what follows: “And your foot will not stumble. For all things work together for good to those who love God.”

Source: Commentary on Proverbs
[AD 735] Bede on Proverbs 3:24
“If you lie down, you will not be afraid,” etc. It is clear according to the letter, since he who remembers to live innocently and justly before God, sleeps securely, wakes securely, rests and walks securely. But also, when the just man sleeps in death, he not only does not fear the powers of evil spirits, but also rests in peace and safely awaits the day of resurrection, because he has God everywhere as his protector and keeper. This is like in the Psalm: “Even though I walk through the valley of the shadow of death, I will fear no evil, for you are with me” (Psalm 22).

Source: Commentary on Proverbs
[AD 700] Isaac of Nineveh on Proverbs 3:25
If you believe that God makes provision for you, why be anxious and concerned about temporal affairs and the needs of your flesh? But if you do not believe that God makes provision for you, and for this reason you take pains to provide for your need separately from Him, then you are the most wretched of all men. Why even be alive or go on living in such a case? “Cast thy care upon the Lord, and He will nourish thee,” and you shall never be dismayed at any terror that overtakes you.A man who has dedicated himself once and for all to God goes through life with a restful mind. Without non-possessiveness the soul cannot be freed from the turmoil of thoughts; and without stillness of the senses she will not perceive peace of mind. Without entering into temptations, no man will ever gain the wisdom of the Spirit; and without assiduous reading, he will know no refinement of thoughts. Without tranquility of thoughts the intellect will not be moved in hidden mysteries; and without the confidence that comes through faith, the soul cannot dare to withstand temptations with boldness. Moreover, without actual experience of God’s protection, the heart cannot hope in Him; and if the soul does not taste Christ’s sufferings consciously, she will never have communion with Him.

Source: ASCETICAL HOMILIES 5
[AD 735] Bede on Proverbs 3:27
“Do not withhold good from those to whom it is due,” etc. Because above he diligently urged the observance of the law of the Lord and his counsel, and promised eternal rest to those who observe it, now he repeatedly explains in various ways what should be observed. First, returning to what he had previously mentioned, he teaches that mercy should be shown to one's neighbor, and that one should live justly with him; then, he warns that one should be cautious of the enemy. Thus he says, “Do not withhold good from those who deserve it; if you can, do good yourself. Do not hear from the Lord with the Pharisees, ‘You have not entered, and you hindered those who were entering’ (Luke 11).

Source: Commentary on Proverbs
[AD 735] Bede on Proverbs 3:28
“Do not say to your neighbor, ‘Go, and come back,’ etc. This command is given not only about someone asking for alms but that we should be willing and ready to give generously and promptly. Likewise, all the commands of Christ, who said: ‘You are my friends if you do what I command you,’ we are ordered to do immediately and not defer until tomorrow.

Source: Commentary on Proverbs
[AD 735] Bede on Proverbs 3:30
“Do not contend with a person for no reason,” etc. He does not forbid contending with the one who does wrong in order to correct him, because that is not done without purpose, but out of certain necessity which compels it to be done. Indeed, he who said: “If your brother sins, rebuke him” (Luke 17), wants us to try to recall the erring one to the path of truth as much as we can.

Source: Commentary on Proverbs
[AD 735] Bede on Proverbs 3:32
“For the Lord detests the perverse man.” The Lord detests every mocker. Indeed, every mocker, because a mocker either despises carrying out the words of God which he knows, or distorts them by understanding and teaching them perversely. A mocker is also one who despises His promises as small, and scorns His threatening as bearable: just as he who insultingly mocks the simplicity or poverty of others. Consequently, divine justice rightly detests such a mocker. It is well added: “And he is intimate with the upright.” For often the proud, while mocking the simple, judge themselves to be more prudent than those they mock. But their prudence, as James says, is earthly, unspiritual, demonic (James 3). The Lord, however, is intimate with the upright, because He illuminates them with the secrets of heavenly wisdom, which He considers those free from earthly pride and possessing simplicity. Hence, He says, “You have hidden these things from the wise and learned, and revealed them to little children” (Matthew 11; Luke 10).

Source: Commentary on Proverbs
[AD 735] Bede on Proverbs 3:33
“The curse of the Lord is on the house of the wicked,” etc. According to the example of the rich man clothed in purple, who in this life lacked spiritual goods, and in the future came to such poverty that he sought a drop of water from the finger of the once poor Lazarus and did not deserve to receive it (Luke 16).

Source: Commentary on Proverbs
[AD 735] Bede on Proverbs 3:33
“The tents of the righteous will be blessed.” As the apostle says to the faithful, speaking of God: “Who has blessed us in Christ with every spiritual blessing in the heavenly places” (Ephesians 1). And they are to hear in reward from Him, “Come, you who are blessed by my Father, inherit the kingdom” (Matthew 25). According to the letter, it often happens that those who for a long time prey on the property of others are finally consumed by poverty. But those who give their own generously often abound even in earthly goods.

Source: Commentary on Proverbs
[AD 49] James on Proverbs 3:34
From whence come wars and fightings among you? come they not hence, even of your lusts that war in your members? Ye lust, and have not: ye kill, and desire to have, and cannot obtain: ye fight and war, yet ye have not, because ye ask not. Ye ask, and receive not, because ye ask amiss, that ye may consume it upon your lusts. Ye adulterers and adulteresses, know ye not that the friendship of the world is enmity with God? whosoever therefore will be a friend of the world is the enemy of God. Do ye think that the scripture saith in vain, The spirit that dwelleth in us lusteth to envy? But he giveth more grace. Wherefore he saith, God resisteth the proud, but giveth grace unto the humble. [Proverbs 3:34] Submit yourselves therefore to God. Resist the devil, and he will flee from you. Draw nigh to God, and he will draw nigh to you. Cleanse your hands, ye sinners; and purify your hearts, ye double minded. Be afflicted, and mourn, and weep: let your laughter be turned to mourning, and your joy to heaviness. Humble yourselves in the sight of the Lord, and he shall lift you up.
[AD 65] 1 Peter on Proverbs 3:34
The elders which are among you I exhort, who am also an elder, and a witness of the sufferings of Christ, and also a partaker of the glory that shall be revealed: Feed the flock of God which is among you, taking the oversight thereof, not by constraint, but willingly; not for filthy lucre, but of a ready mind; Neither as being lords over God's heritage, but being ensamples to the flock. And when the chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away. Likewise, ye younger, submit yourselves unto the elder. Yea, all of you be subject one to another, and be clothed with humility: for God resisteth the proud, and giveth grace to the humble. [Proverbs 3:34] Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time: Casting all your care upon him; for he careth for you. Be sober, be vigilant; because your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour: Whom resist stedfast in the faith, knowing that the same afflictions are accomplished in your brethren that are in the world. But the God of all grace, who hath called us unto his eternal glory by Christ Jesus, after that ye have suffered a while, make you perfect, stablish, strengthen, settle you. To him be glory and dominion for ever and ever. Amen.
[AD 99] Clement of Rome on Proverbs 3:34
Since, then, we are a holy portion, we should do everything that makes for holiness. We should flee from slandering, vile and impure embraces, drunkenness, rioting, filthy lusts, detestable adultery and disgusting arrogance. “For God,” says Scripture, “resists the arrogant but gives grace to the humble.” We should attach ourselves to those to whom God’s grace has been given. We should clothe ourselves with concord, being humble, self-controlled, far removed from all gossiping and slandering, and justified by our deeds, not by words.

Source: 1 CLEMENT 30
[AD 108] Ignatius of Antioch on Proverbs 3:34
Make no mistake about it. If a person is not inside the sanctuary, he is deprived of the Bread [of God]. For if the prayer of one or two has great avail, how much more is that of the bishop and of the whole church. Anyone, therefore, who fails to assemble with the others has already shown his pride and set himself apart. For it is written, “God resists the proud.” Let us be careful, therefore, not to oppose the bishop, so that we may be obedient to God.

Source: EPISTLE TO THE EPHESIANS 5
[AD 380] Apostolic Constitutions on Proverbs 3:34
We add, in the next place, that neither is every one that prophesies holy, nor every one that casts out devils religious: for even Balaam the son of Beor the prophet did prophesy, though he was himself ungodly; as also did Caiaphas, the falsely-named high priest... For neither is a wicked king any longer a king, but a tyrant; nor is a bishop oppressed with ignorance or an evil disposition a bishop, but falsely so called, being not one sent out by God, but by men... We say these things, not in contempt of true prophecies, for we know that they are wrought in holy men by the inspiration of God, but to put a stop to the boldness of vainglorious men; and add this withal, that from such as these God takes away His grace: for "God resists the proud, but gives grace to the humble." [1 Peter 5:5, James 4:6, Proverbs 3:34]

Source: Apostolic Constitutions (Book VIII), Section 1, II
[AD 420] Jerome on Proverbs 3:34
Candidly, I say to you, God hates all sin without exception: lying, perjury, theft, robbery, adultery, fornication; and if anyone should be caught in any of these acts, he would not be able to raise his eyes, and we would look upon him as one accursed. Yet, the proud man commits a far worse sin than adultery, and still we continue to converse with him. The fornicator may say, My flesh overcame me; youth was too much for me. I am not advocating that you yield to such a sin, for God hates that as well as any other; but, in comparing evils, I maintain that whatever other wrong a man may commit, theft, for example, he can always find an excuse for it. What excuse does he give? I committed the theft because I was in need, I was dying from hunger, I was sick. What can the proud man say? Realize how evil pride is from the very fact that there is no excuse for it. Other vices harm only those who commit them; pride inflicts far more injury upon everyone. I am saying all this lest you consider pride a trifling sin. What, in fact, does the apostle say? “Lest he incur the condemnation passed on the devil.” The one who is puffed up with his own importance falls into the judgment of the devil. On the strength of Holy Writ, therefore, I declare, “When God is dealing with the arrogant he is stern, but to the humble, he shows kindness,” so that we may shun all sin, most of all pride.

Source: HOMILY ON OBEDIENCE
[AD 430] Augustine of Hippo on Proverbs 3:34
There is hardly a page in the holy books in which it is not shown that God resists the proud but to the humble offers grace.

Source: CHRISTIAN INSTRUCTION 3:23.33
[AD 735] Bede on Proverbs 3:34
The Lord gives greater grace than does the friendship of the world, because this grants earthly goods for a time and things that are to be lost with sorrow; he bestows the eternal joy of life. On what sort he bestows this grace, however, he explains in succession. Wherefore he says, “God resists the proud but gives grace to the humble.” God indeed punishes thieves, perjurers, dissolute persons, and other sinners, as despisers of his commandments. But he is said particularly to resist the proud, because they certainly are punished with a greater penalty who trust in their own strength, who neglect to be made subject to divine power by repenting, who refuse to seek the help of grace from above, as if they are sufficient by themselves to achieve salvation. But, on the other hand, he gives grace to the humble, because they who in the midst of the wounds of their vices humbly put themselves in the hands of the true physician rightly receive the gift of the hoped-for cure.… He will give grace, however, to the meek, because he bestows both the perfection of their good work and the gifts of a blessed everlasting life on those who humbly follow him.

Source: Commentary on the Catholic Epistles, James 4:6
[AD 735] Bede on Proverbs 3:34
“He mocks proud mockers, etc.” The Apostle James and Peter, following the ancient translation, wrote these verses, saying: “God opposes the proud but shows favor to the humble” (James 4; 1 Peter 5).

Source: Commentary on Proverbs
[AD 235] Hippolytus of Rome on Proverbs 3:35
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 mis-shapen 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.

Source: Hippolytus Exegetical Fragments
[AD 735] Bede on Proverbs 3:35
“The wise will inherit honor, etc.” And the Lord says: “Everyone who exalts himself will be humbled, and he who humbles himself will be exalted” (Luke 14 and 18).

Source: Commentary on Proverbs