:
1 My son, if thou be surety for thy friend, if thou hast stricken thy hand with a stranger, 2 Thou art snared with the words of thy mouth, thou art taken with the words of thy mouth. 3 Do this now, my son, deliver thyself, when thou art come into the hand of thy friend; go, humble thyself, and make sure thy friend. 4 Give not sleep to thine eyes, nor slumber to thine eyelids. 5 Deliver thyself as a roe from the hand of the hunter, and as a bird from the hand of the fowler. 6 Go to the ant, thou sluggard; consider her ways, and be wise: 7 Which having no guide, overseer, or ruler, 8 Provideth her meat in the summer, and gathereth her food in the harvest. 9 How long wilt thou sleep, O sluggard? when wilt thou arise out of thy sleep? 10 Yet a little sleep, a little slumber, a little folding of the hands to sleep: 11 So shall thy poverty come as one that travelleth, and thy want as an armed man. 12 A naughty person, a wicked man, walketh with a froward mouth. 13 He winketh with his eyes, he speaketh with his feet, he teacheth with his fingers; 14 Frowardness is in his heart, he deviseth mischief continually; he soweth discord. 15 Therefore shall his calamity come suddenly; suddenly shall he be broken without remedy. 16 These six things doth the LORD hate: yea, seven are an abomination unto him: 17 A proud look, a lying tongue, and hands that shed innocent blood, 18 An heart that deviseth wicked imaginations, feet that be swift in running to mischief, 19 A false witness that speaketh lies, and he that soweth discord among brethren. 20 My son, keep thy father's commandment, and forsake not the law of thy mother: 21 Bind them continually upon thine heart, and tie them about thy neck. 22 When thou goest, it shall lead thee; when thou sleepest, it shall keep thee; and when thou awakest, it shall talk with thee. 23 For the commandment is a lamp; and the law is light; and reproofs of instruction are the way of life: 24 To keep thee from the evil woman, from the flattery of the tongue of a strange woman. 25 Lust not after her beauty in thine heart; neither let her take thee with her eyelids. 26 For by means of a whorish woman a man is brought to a piece of bread: and the adulteress will hunt for the precious life. 27 Can a man take fire in his bosom, and his clothes not be burned? 28 Can one go upon hot coals, and his feet not be burned? 29 So he that goeth in to his neighbour's wife; whosoever toucheth her shall not be innocent. 30 Men do not despise a thief, if he steal to satisfy his soul when he is hungry; 31 But if he be found, he shall restore sevenfold; he shall give all the substance of his house. 32 But whoso committeth adultery with a woman lacketh understanding: he that doeth it destroyeth his own soul. 33 A wound and dishonour shall he get; and his reproach shall not be wiped away. 34 For jealousy is the rage of a man: therefore he will not spare in the day of vengeance. 35 He will not regard any ransom; neither will he rest content, though thou givest many gifts.
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[AD 604] Gregory the Dialogist on Proverbs 6:1-2
To be surety for a friend is to take charge of the soul of another on the surety of one’s own behavior. Your hand is bound to a stranger, and your mind is bound with the care of a responsibility which you previously did not hold. But you are snared with the words of your mouth and caught with your own speeches, because, while you are compelled to speak good things to those who are committed to you, you must yourself observe the things that you say. You are therefore snared with the words of your mouth, being constrained by the requirement of reason not to let your life be relaxed to what agrees not with your teaching. Thus before the strict Judge you are compelled to accomplish as much in deed as it is plain you have required of others by your words.

Source: Pastoral Rule 3:4.5
[AD 735] Bede on Proverbs 6:1
My son, if you have become surety for your friend, etc. The plain sense of this letter is clear, as it advises one who has become surety for a friend to diligently admonish that friend to repay the money owed to the creditor, thus freeing both himself and the friend. Allegorically, however, in this passage, it addresses the teacher; and further, in the subsequent passage, it instructs anyone wandering on how they should conduct themselves cautiously. It is said to the instructor, If you have become surety for your friend, you have struck your hand with a stranger. Which is openly to say: If you have taken the soul of a brother into the danger of your conduct, you have already bound your mind with the care of solicitude, which was previously absent.

Source: Commentary on Proverbs
[AD 735] Bede on Proverbs 6:2
You are caught by the words of your mouth, etc. Because when you are compelled to speak good words in preaching what has been entrusted to you, you must first keep what you have said yourself.

Source: Commentary on Proverbs
[AD 604] Gregory the Dialogist on Proverbs 6:3-4
Whoever is put over others for an example of life is admonished not only to keep watch himself, but also to arouse his friend. For it is not enough for him to keep watch by living well, if he do not also remove from the indolence of sin the person he is set over. For it is well said, “Give not sleep to your eyes, nor let your eyelids slumber.” To give sleep to the eyes is to cease from earnestness and thus to neglect altogether the care of our charges. The eyelids slumber when our thoughts, weighed down by sloth, connive at what they know should be reproved. To be fast asleep is neither to know nor to correct the deeds of those committed to us. To slumber, rather than to sleep, is to know what things are to be blamed and still through laziness of mind not to amend them by appropriate rebukes. Yet the eye through slumbering passes into the deepest sleep; since for the most part, when one who is over others does not cut off the evil that he recognizes, he eventually, as his negligence deserves, will not even recognize what is done wrong by his charges. Therefore, those who are over others must be warned to watch earnestly within and round about and to strive to become living creatures of heaven.

Source: PASTORAL RULE 3:4.5
[AD 735] Bede on Proverbs 6:3
Therefore, do what I say, my son, etc. Run, hurry, rouse your friend. Not only remember to keep vigil yourself by living well, but also detach by preaching the one over whom you preside from the body of sin.

Source: Commentary on Proverbs
[AD 735] Bede on Proverbs 6:4
Do not give sleep to your eyes, etc. He gives sleep to his eyes who utterly neglects the care of his subjects; but he dozes who indeed knows their blameworthy deeds but, due to weariness of mind, does not correct them with deserving rebuke.

Source: Commentary on Proverbs
[AD 735] Bede on Proverbs 6:5
Deliver yourself like a gazelle from the hand, etc. Just as a gazelle seeks to escape from the hand of the captor, strive so much that, with your listener being healthily instructed, you are freed from the surety of his life. Or certainly, because the gazelle is by nature a pure animal, swift in running, and most keen in sight. Hence it is also named in Greek from seeing, that is, dorcas. But the bird, by flying, usually seeks the altar. When you are engaged in teaching your subjects, strive to be pure from all sins, vigorous in good works, keen in detecting the snares of the wicked, and supported by the wings of virtues: so that, having completed the task of preaching, you may deserve to fly to the heights and enter the pastures of heavenly life.

Source: Commentary on Proverbs
[AD 379] Basil of Caesarea on Proverbs 6:6
Why should we dwell upon the amount of evil there is in idleness, when the apostle clearly prescribes that he who does not work should not eat. As daily sustenance is necessary for everyone, so labor in proportion to one’s strength is also essential.… The Lord couples sloth with wickedness, saying, “Wicked and slothful servant.” Wise Solomon, also, praises the laborer not only in the words already quoted, but also, in rebuking the sluggard, associating him by contrast with the tiniest of insects: “Go to the ant, O sluggard.” We have reason to fear, therefore, lest, perchance, on the day of judgment this fault may also be alleged against us, since he who has endowed us with the ability to work demands that our labor be proportioned to our capacity.

Source: THE LONG RULES 37
[AD 397] Ambrose of Milan on Proverbs 6:6
The ant is a tiny creature, yet it ventures to achieve things beyond its strength. It is not driven to labor as a slave is. Rather, without compulsion and with freedom of foresight, it lays up provision for a future day. Scripture admonishes us to imitate the industry of the ant: “Go to the ant, you sluggard, and consider her ways and be wiser than she.” [The ant] has no land under cultivation. Yet, without a taskmaster to urge it on as it looks after its stock of food, what a harvest has it in store for itself—a harvest gathered from the results of your labors! While you may frequently be in need, it wants for nothing. There are no granaries closed to the ant, no guards impassable, no stores of grain untouchable! The guard sees and dares not prohibit the theft. The owner gazes on his loss and exacts no punishment! Over the plain moves the dark column. The paths are aglow with the concourse of voyagers and particles of grain which cannot be seized by their narrow jaws are being heaved along by their shoulders! The owner of the crop beholds all this and blushes to refuse such trifles to cooperative industry such as this!

Source: SIX DAYS OF CREATION 6:4.16
[AD 420] Jerome on Proverbs 6:6
[Let us ponder] Solomon’s sending us to learn wisdom from the ants, urging the sluggard to profit by their example. I began to weary of my capacity and to yearn for the cells of the monastery and to desire the comfort of the solicitude of those ants in whose community all worked together and where, since nothing belonged to anyone, all possessed all things in common.

Source: LIFE OF MALCHUS 7
[AD 430] Augustine of Hippo on Proverbs 6:6
[The sluggard] has not imitated the ant. He has not gathered to himself grains while it was summer. What do I mean by “while it was summer”? While he had quietude of life, while he had this world’s prosperity, when he had leisure; when he was being called happy by all, while it was summer. He should have imitated the ant, he should have heard the Word of God, he should have gathered together grains, and he should have stored them within. But there came the trial of tribulation, there came upon him a winter of numbness, a tempest of fear, the cold of sorrow, whether it were loss, or any danger to his safety, or any bereavement of his family; or any dishonor and humiliation. In winter; the ant falls back upon that which in summer it has gathered together; and within its secret store, where no one can see, it is replenished by its summer toils. When for itself it was gathering together these stores in summer, every one saw it: when on these it feeds in winter, no one sees. What does this mean?See the ant of God. He rises day by day, he hastens to the church of God, he prays, he hears a reading, he chants a hymn, he digests that which he has heard, he thinks to himself about all this, and inside he is storing up grains gathered from the threshing floor. You who hear those very things which even now are being spoken, do just this. Go forth to the church, go back from church, hear a sermon, hear a reading, choose a book, open and read it. All these things are seen when they are done. That ant is treading his path, carrying and storing up in the sight of those who see him. But in due time there comes the winter. For whom does it not come? There happens to be loss, or bereavement. Others perchance, who know not what the ant has stored up inside to eat, pity the ant as being miserable.

Source: EXPLANATIONS OF THE PSALMS 67:3
[AD 735] Bede on Proverbs 6:6
Go to the ant, O sluggard! etc. Here he exhorts anyone wandering, that if he is not sufficient in teaching others, he should at least not neglect to manage his own cares, and if he cannot learn wisdom in teaching from a man, he should learn the wisdom of working from an ant.

Source: Commentary on Proverbs
[AD 735] Bede on Proverbs 6:7
Which, having no guide, etc. If such a small animal, lacking a leader and devoid of reason, foresees things for itself by nature as its guide for the future, much more so should you, created in the image of God, called to see His glory, aided by the teaching of doctors, having the very Creator as your guide, in the present time gather the fruits of good works, by which you may live eternally. For indeed, this life is compared to harvest and summer because now, amidst the fervors of temptations, is the time to gather the rewards of future good deeds. But the day of judgment is likened to the cold of winter, because then, assuredly, no opportunity is left for working for life, but everyone is compelled to bring forth from the storehouse of past actions what he has reserved. Therefore, the Lord commands, saying: "But pray that your flight may not be in winter or on the Sabbath" (Matthew 24). For in winter, the opportunity, and on the Sabbath, the permission by law is lacking to gather the fruits of life, and to escape perpetual poverty.

Source: Commentary on Proverbs
[AD 215] Clement of Alexandria on Proverbs 6:8
Scripture says, “Go to the ant, you sluggard, and become wiser than he.” The ant at the time of harvest lays up an ample and varied store of food against the threat of winter. “Or go to the bee and learn her diligence.” For she feeds over the whole meadow to produce a single honeycomb.

Source: STROMATEIS 1:6.33:5-6
[AD 386] Cyril of Jerusalem on Proverbs 6:8
There is the busy ant to rouse the indolent and sluggish; for when a man spends an idle youth, then he is instructed by the irrational creatures, being chided by the sacred Scripture, which says, “Go to the ant, O sluggard, and considering her ways, emulate her and become wiser than she.” For when you observe [the ant] treasuring up food for itself in good season, imitate it, and treasure up for yourself the fruits of good works for the world to come. And again, “Go to the bee and learn how industrious she is”; how, hovering above flowers of all kinds, it gathers the honey for your use, that you also, by ranging over the sacred Scriptures, may lay hold of salvation for yourself.

Source: Catechetical Lecture 9:13
[AD 399] Evagrius Ponticus on Proverbs 6:8
By “ant” Solomon seems to indicate the practical way, while the “bee” designates contemplation of creation and of the Creator. Both the pure and the impure, the wise and the foolish apply [this saying] for the benefit of their souls. It seems to me that the wax corresponds to the realities of creation, while the honey symbolizes the contemplation thereof. And while wax perishes, as it is written, “Heaven and earth will pass away,” the honey does not perish. By the same token, the words of Christ our Savior do not pass away, about which Solomon says, “Pleasant words are like a honeycomb, their sweetness is health to the soul.” Also, David says, “How sweet are your words to my taste, sweeter than honey to my mouth!”

Source: SCHOLIA ON PROVERBS 72:6.8
[AD 407] John Chrysostom on Proverbs 6:8
Are you unwilling to learn from the Scriptures which teach that it is good to labor, and that he who will not work ought neither to eat? Learn this lesson from the irrational creatures!… You should receive from this creature [the ant] the best exhortation to industrious living. Marvel at your Lord, not only because he has made heaven and the sun, but also because he has made the ant. For although this creature is small, it affords much proof of the greatness of God’s wisdom. Consider then how prudent the ant is, and consider how God has implanted in so small a body such an unceasing desire for work!But while you learn industry from this creature, you should take from the bee at the same time a lesson of neatness, industry and social concord! For it is not more for itself, than for us, that the bee labors and toils every day, which is indeed a thing especially proper for a Christian: not to seek his own things but the things of others. As then the bee traverses all the meadows that it may prepare a banquet for others, so also, O man, you should do likewise.

Source: HOMILIES CONCERNING THE STATUES 12:5
[AD 407] John Chrysostom on Proverbs 6:8
“Go to the bee.” Run to the church and learn the works of light which are done in it, and how the church in holiness accomplishes what it does. See how sensible and chaste it represents itself before kings and private citizens alike. Both the rich and the poor respect its prescription for their own salvation—although it is certainly weak and despised in this world. But when the church puts its faith in Christ it is exalted. In Christ, in fact, there is a rich and luxurious banquet for the time which he has appointed. The church does not look so much at what is present but rather envisions plans for the future. It prepares supplies in the summer and stores a great crop at harvest. Notice, I say, how the bee is solicitous about the future. You also should enjoy security in this life, but be careful lest, with the coming of winter, your house may be found empty and deprived of food. Notice how the bee treats everyone equally: not only is it useful to kings but to private citizens as well. Its medicine cures both alike; it serves nature but does not look for reward. You also should imitate it by valuing not so much the person but the nature of the works done. And does the bee have any beauty in its body? Not at all! For this reason, in order that lazy people might not find excuses in their weakness, Solomon chose the weakest among animals so that he might take away from them any excuses. The bee is pleasing to everybody, even to those who have no means or properties. Every day in the fields and in the cities we hear everyone speak countless praise of this insect.

Source: COMMENTARY ON THE PROVERBS OF SOLOMON, FRAGMENT 6:8
[AD 420] Jerome on Proverbs 6:8
Construct also hives for bees, for to these the proverbs of Solomon send you, and you may learn from the tiny creatures how to order a monastery and to discipline a kingdom.

Source: LETTER 125.11
[AD 444] Cyril of Alexandria on Proverbs 6:8
Come, therefore, and let us also, wandering, as it were, around some intellectual meadow, gather the dew let fall by the Holy Spirit upon the divine message of the gospel, that so being enriched in mind we may bring forth the spiritual honey, even the word profitable and useful to all who thirst after the communication of the divine doctrines, whether they be noble and illustrious, or obscure and private persons in a humble rank of life. For it is written, “Good words are as honeycomb; and their sweetness is healing to the soul.”

Source: COMMENTARY ON LUKE, HOMILY 62
[AD 465] Shenoute the Archimandrite on Proverbs 6:8
The bee alone, however, is collected and honored, as divine wisdom says: “It is in honor and in love among all.” … Furthermore, the bee is loved by merit, for his labors are given for the delight of kings and [all] humans.

Source: TO THE GENTILE PHILOSOPHER
[AD 735] Bede on Proverbs 6:9
How long, sluggard, will you sleep? etc. How long will you sleep in vices when you can rise to do well, you who, weighed down by noxious sloth, always say, "Let me still lie a little, and thus afterward I will rise by repenting"? For it happens that, while you always delay doing good work, suddenly the judge who considers your evil deeds will be present. This is what follows:

Source: Commentary on Proverbs
[AD 407] John Chrysostom on Proverbs 6:11-14
“And poverty will come upon you like an evil traveler, and want like a good runner.” Nothing is worse than poverty. It comes immediately to the idle and even overtakes strong runners in its speed. Poverty is just like need: poverty is lack of knowledge; need is lack of virtue. Can you see the absolute excellence of work? Will you not be taught by instinct? Learn then from an attempt at doing something. Or, do you want to appear even more irrational? Then run away from poverty. Is work at first difficult? Then look to its results. Is idleness sweet? Then consider what comes out of it in the end. So let us not look at the beginning of things, but let us also see where they end up. The one who goes out of his house does not want to stop along the way, but already at the beginning of his journey is thinking about the end. Because he starts out this way, his beginning will bring him to the end. But you do quite the opposite.

Source: COMMENTARY ON THE PROVERBS OF SOLOMON, FRAGMENT 6:11
[AD 407] John Chrysostom on Proverbs 6:11-14
“All the time this kind of man stirs up troubles in the city.” Indeed! The words “all the time” are quite strong! In fact, even when such a person intends to command something good, his method of command is still full of suspicion. He leads people to fight and troubles secure cities with riots. This kind of a person has no peaceful spirit, nor has he listened to Jesus, who said, “How blessed are the peacemakers.”

Source: COMMENTARY ON THE PROVERBS OF SOLOMON, FRAGMENT 6:14
[AD 735] Bede on Proverbs 6:11
"And poverty will come upon you like a traveler," etc. For poverty and misery are the ultimate punishment, in which the damned deserve nothing of wealth: they will come like a traveler, because unforeseen and sudden; like an armed man, because they cannot be conquered perpetually. It is clear according to the letter, that sloth is the nurse of poverty and indigence. But if you are diligent, etc. The earthly fruits we reap are not comparable to a spring, but to a cistern, because they feed the gatherer for a time and eventually run out; but he who is diligent in laboring for heavenly riches, the harvest of this, like a spring, will come, because it will perfect the enduring reward of labors. And poverty will flee far from you. Because I will be satisfied, he says, when your glory is made manifest.

Source: Commentary on Proverbs
[AD 735] Bede on Proverbs 6:12
An apostate man, a useless man walks with a perverse mouth, etc. He spoke of heresies and other kinds of vices; he had instructed a teacher, aroused the sluggard, but now he reproves the schismatic. Where it should be noted that he who wished to call the sower of quarrels, first named him an apostate, because unless he first fell inwardly in the manner of the proud angel by turning his mind from the sight of the Creator, he would not come outwardly to sow quarrels. He is rightly said to nod with his eyes, scrape with his foot, speak with his finger. For there is an inward custody that orderly preserves the outer members. Therefore, he who has lost the state of his mind flows out into the inconsistency of movement and indicates by external mobility that nothing roots within.

Source: Commentary on Proverbs
[AD 407] John Chrysostom on Proverbs 6:16-19
“A proud eye, an unjust tongue, hands that shed just blood.” He [Solomon] emphasizes evil actions through members of the body used wickedly. As the eye, the tongue and the hands act in the body, in the same manner reflection, impulse and decision act in the soul. And, he [Solomon] did not enumerate these things to us without reason, but in order that we might learn to be moderate through them. Those who, while drinking the blood of the Lord, yet remain polluted with iniquity are shedding the blood of the just.

Source: COMMENTARY ON THE PROVERBS OF SOLOMON, FRAGMENT 6:17
[AD 407] John Chrysostom on Proverbs 6:16-19
“A heart that forges evil thoughts.” Indeed, since the heart was impure, it also made the limbs impure, so that it shed the poison to its extremities.… By “brothers” he [Solomon] means those who have obtained the grace of adoption and are subjected to Christ our father. When unjust or lustful thoughts come to them, these thoughts try to trouble them. In fact, they inflame them to anger which causes hatred, and to evil desires which bring about immoral actions.

Source: COMMENTARY ON THE PROVERBS OF SOLOMON, FRAGMENT 6:18
[AD 735] Bede on Proverbs 6:16
There are six things that the Lord hates, etc. He more fully indicates how detestable he is to God by sowing discord. But when the Lord says "soul," He does it in a human manner, to signify that He hates such people with full intention and not lightly. Thus it is in Isaiah: "Your new moons and your appointed feasts my soul hates" (Isaiah 1).

Source: Commentary on Proverbs
[AD 735] Bede on Proverbs 6:17
Haughty eyes, a lying tongue, etc. He enumerates six capital crimes, which yet, in comparison to the one who sows discord, he somewhat diminishes as lesser, because indeed the greater crime is that which disrupts the unity and fraternity connected by the grace of the Holy Spirit. For anyone can proudly lift up their eyes, lie with their tongue, be polluted with murder, plot evil against their neighbor, subject their members to other crimes, bear false witness against someone. This should not be thought to be the same as what he previously called a lying tongue. For a lie can be spoken, but not against a neighbor. For even blessed Augustine teaches that there are eight kinds of lies in the book he wrote on Lies. Anyone who is lost can inflict such evils on themselves or others, while maintaining the peace of the Church. But Donatus and Arius and their followers did something graver, who tore apart the concord of fraternal unity by sowing discord.

Source: Commentary on Proverbs
[AD 735] Bede on Proverbs 6:20
Preserve, my son, the precepts of your father, etc. Now under the guise of the adulterous woman, he forbids listening to heresy.

Source: Commentary on Proverbs
[AD 735] Bede on Proverbs 6:21
Bind them in your heart forever, etc. And keep the precepts of the Lord fixed in your mind, and safeguard your speech with their sweetness on all sides, lest you fall into sin in your speech.

Source: Commentary on Proverbs
[AD 735] Bede on Proverbs 6:22
When you walk, let them guide you, etc. Let your meditation of the Lord’s law be so constant that when you are working while awake, you recall this with diligent mind; when you wish to sleep, you will rest in this memory; when you wake up, first recall this to your mind; for in this way you will neither err while awake, nor be harmed by the fear of the night. Another interpretation: When you walk in the progress of righteousness, let the commandments of God be with you to instruct you; when you sleep in death, let them guard your soul, so that the enemy does not seize it; when you awaken in the resurrection, speak with them in seeking the rewards which they promised you if you kept them.

Source: Commentary on Proverbs
[AD 444] Cyril of Alexandria on Proverbs 6:23
Solomon also writes that “the commandment of the law is a lamp and a light.” This sensible light that is in the world, by falling on our bodily eyes, dispels the darkness. So also the law of God, when admitted into the mind and heart of people, illuminates it thoroughly and does not allow it to fall against the stumbling blocks of ignorance or be caught in the thickets of sin.

Source: COMMENTARY ON LUKE, HOMILY 55
[AD 735] Bede on Proverbs 6:25
Do not be captured by her glances. This applies to the adulteress. But even if heretics seem to live and act well, be careful not to be deceived by their doctrines.

Source: Commentary on Proverbs
[AD 420] Jerome on Proverbs 6:26-28
We read in Proverbs, “The eyes of the harlot, the snare of the sinner.” “Anyone who even looks with lust at a woman has already committed adultery in his heart.” There are as many snares as there are sins; as many hunters as there are snares.

Source: HOMILIES ON THE PSALMS, ALTERNATE SERIES 68 (PSALM 90)
[AD 420] Jerome on Proverbs 6:26-28
We must notice the apostle’s prudence. He did not say, it is good not to have a wife, but it is good not to touch a woman: as though there were danger even in the touch, as though he who touched her would not escape from her who “hunts for the precious life” and causes the young man’s understanding to fly away. Can a man take fire in his bosom, and his clothes not be burned? Or can one walk upon hot coals, and his feet not be scorched? As then he who touches fire is instantly burned, so by the mere touch the peculiar nature of man and woman is perceived, and the difference of sex is understood.

Source: Against Jovinianus 1.7
[AD 542] Caesarius of Arles on Proverbs 6:26-28
Solomon warns us against familiarity with such people when he says, “Can a man hide fire in his bosom, and his garments not burn? Or can he walk upon hot coals, and his feet not be burned?” And again: “The price of a harlot is scarce the half of one loaf: but the woman catches the precious soul of a man.” Oh, how great is the wickedness and how deplorable the perversity, when a dissolute man for the sake of momentary lustful pleasure sells to the devil the soul which Christ redeemed with his blood! Truly lamentable and miserable is the condition whereby what brings delight passes away at once, while what causes torture endures without end. The assault of passion disappears in a moment, but the shame of the unfortunate soul abides.

Source: SERMON 41:3
[AD 542] Caesarius of Arles on Proverbs 6:26-28
“The price of a loose woman is scarcely a loaf of bread; but if she is married, she is a trap for your life.” Notice how great sin is, that on account of the space of one hour, in which an unhappy soul is joined to a prostitute, he renders himself alien to eternal life and makes himself liable to punishment by eternal fire. Even if that unfortunate delight of pleasure should stretch out over the space of a hundred years, it would not be right, and the unhappy soul would suffer eternal punishments in return for the pleasure of a hundred years.

Source: SERMON 189:4
[AD 601] Leander of Seville on Proverbs 6:26-28
When different sexes are placed together, they derive pleasure from those instincts with which they were born, and the natural flame is lighted by unnatural contact if it touches something inflammable. Who can ever take fire to his bosom and not be burned? Fire and tow are as objects naturally opposite, but when brought together, they nourish flames. The sex of a man and of a woman is different, but, if they are brought together, the result will be what is provoked by the law of nature.

Source: THE TRAINING OF NUNS 2
[AD 700] Isaac of Nineveh on Proverbs 6:26-28
Do not voluntarily make trial of your mind with lewd reflections which tempt you, because in this way wise men have been darkened and made fools. Do not store a flame in your bosom.Without harsh tribulations of the flesh it is difficult for untrained youth to be held under the yoke of sanctification. The beginning of the intellect’s darkening (once a sign of it is visible in the soul) is to be seen, first of all, in slothfulness with regard to the services and prayer. For except the soul first fall away from these, she cannot be led in the way of error; but as soon as she is deprived of God’s help, she easily falls into the hands of her adversaries. And again, whenever the soul becomes heedless of virtue’s labours, she is inevitably drawn to what is opposed to them.

Source: ASCETICAL HOMILIES 2
[AD 735] Bede on Proverbs 6:26
For the price of a harlot is hardly a loaf of bread. Remember that the pleasure of fornication is brief and the punishment for the fornicator is perpetual. Just as one loaf of bread only dispels hunger for a day, and nevertheless he who has been satisfied by the eaten bread will hunger afterward, so he who goes into a harlot may indeed dispel his lust for a moment, but afterwards returns with greater fervor.

Source: Commentary on Proverbs
[AD 235] Hippolytus of Rome on Proverbs 6:27
That thou mayest not say, What harm is there in the eyes, when there is no necessity that he should be perverted who looks? he shows thee that desire is a fire, and the flesh is like a garment. The latter is an easy prey, and the former is a tyrant. And when anything harmful is not only taken within, but also held fast, it will not go forth again until it has made an exit for itself. For he who looks upon a woman, even though he escape the temptation, does not come away pure of all lust. And why should one have trouble, if he can be chaste and free of trouble? See what Job says: "I made a covenant with mine eyes, that I should not think of another's wife." Thus well does he know the power of abuse. And Paul for this reason kept "under his body, and brought it into subjection." And, figuratively speaking, he keeps a fire in his breast who permits an impure thought to dwell in his heart. And he walks upon coals who, by sinning in act, destroys his own soul.

Source: Hippolytus Exegetical Fragments
[AD 735] Bede on Proverbs 6:27
Can a man hide fire in his bosom, etc.? It is permitted only to him who is solidified in the Catholic faith, such that he cannot be separated from it by the sweetness of words or cunning, to read the books of heretics.

Source: Commentary on Proverbs
[AD 407] John Chrysostom on Proverbs 6:30-32
Not every sin brings the same penalty, but those which are easiest to be amended bring upon us the greatest punishment. Solomon indeed intimated this when he said, “It is not wonderful if anyone be taken while stealing, for he steals that he may satisfy his soul that is hungry, but the adulterer by lack of understanding destroys his own soul.” But what he means is to this effect. The thief is a grievous offender, but not so grievous a one as the adulterer. For the former, though he has a sorry reason for his conduct, yet at the same time has to plead the necessity arising from indigence. But the latter, when no necessity compels him, by his mere madness rushes into the abyss of iniquity.

Source: HOMILIES CONCERNING THE STATUES 10:11
[AD 500] Salvian the Presbyter on Proverbs 6:30-32
If slaves are thieves, they are perhaps forced to steal through want. Even though the customary allowances are given, these allowances satisfy custom rather than sufficiency and thus fulfill the law without fulfilling the need. Their indulgence makes their fault less blameworthy, because the guilt of the thief who is unwillingly forced into theft is excusable. Holy Scripture seems to excuse in part the offense of the needy when it says, “The fault is not so great when a man has stolen, for he steals to feed his hungry soul.”

Source: THE GOVERNANCE OF GOD 4:3
[AD 735] Bede on Proverbs 6:30
The fault is not great when someone has been found stealing, etc. Theft is not considered a great fault by its own estimation, but by comparison with a greater sin, that is, adultery; as it is said to Jerusalem who sinned more grievously, Sodomy is justified in comparison to you; not because Sodomy had none or few sins, but because Jerusalem sinned more.

Source: Commentary on Proverbs
[AD 1781] Richard Challoner on Proverbs 6:30
The fault is not so great: The sin of theft is not so great, as to be compared with adultery: especially when a person pressed with hunger (which is the case here spoken of) steals to satisfy nature. Moreover the damage done by theft may much more easily be repaired, than the wrong done by adultery. But this does not hinder, but that theft also is a mortal sin, forbidden by one of the ten commandments.
[AD 735] Bede on Proverbs 6:34
For jealousy and the fury of a husband will not spare in the day of vengeance, etc. And this is to be understood of the Lord, because He who now spares reprobates will not spare on the day of death; nor will He acquiesce to the prayers of those who call to Him too late; nor will He accept gifts, for there is neither time nor facility for them there. For He is jealous if anyone presumes to corrupt His bride, that is, the Church, or any faithful soul.

Source: Commentary on Proverbs