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1 Better it is to have no children, and to have virtue: for the memorial thereof is immortal: because it is known with God, and with men. 2 When it is present, men take example at it; and when it is gone, they desire it: it weareth a crown, and triumpheth for ever, having gotten the victory, striving for undefiled rewards. 3 But the multiplying brood of the ungodly shall not thrive, nor take deep rooting from bastard slips, nor lay any fast foundation. 4 For though they flourish in branches for a time; yet standing not last, they shall be shaken with the wind, and through the force of winds they shall be rooted out. 5 The imperfect branches shall be broken off, their fruit unprofitable, not ripe to eat, yea, meet for nothing. 6 For children begotten of unlawful beds are witnesses of wickedness against their parents in their trial. 7 But though the righteous be prevented with death, yet shall he be in rest. 8 For honourable age is not that which standeth in length of time, nor that is measured by number of years. 9 But wisdom is the gray hair unto men, and an unspotted life is old age. 10 He pleased God, and was beloved of him: so that living among sinners he was translated. 11 Yea speedily was he taken away, lest that wickedness should alter his understanding, or deceit beguile his soul. 12 For the bewitching of naughtiness doth obscure things that are honest; and the wandering of concupiscence doth undermine the simple mind. 13 He, being made perfect in a short time, fulfilled a long time: 14 For his soul pleased the Lord: therefore hasted he to take him away from among the wicked. 15 This the people saw, and understood it not, neither laid they up this in their minds, That his grace and mercy is with his saints, and that he hath respect unto his chosen. 16 Thus the righteous that is dead shall condemn the ungodly which are living; and youth that is soon perfected the many years and old age of the unrighteous. 17 For they shall see the end of the wise, and shall not understand what God in his counsel hath decreed of him, and to what end the Lord hath set him in safety. 18 They shall see him, and despise him; but God shall laugh them to scorn: and they shall hereafter be a vile carcase, and a reproach among the dead for evermore. 19 For he shall rend them, and cast them down headlong, that they shall be speechless; and he shall shake them from the foundation; and they shall be utterly laid waste, and be in sorrow; and their memorial shall perish. 20 And when they cast up the accounts of their sins, they shall come with fear: and their own iniquities shall convince them to their face.
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[AD 390] Optatus of Milevis on Wisdom 4:3
What you have mentioned is found in the prophet Solomon, “The children of adulterers will not reach maturity, and illegitimate plants cannot strike deep roots,” can also be interpreted literally, because whatever you might mean figuratively is borne out by real adulterers. But let us suppose that this could also be understood figuratively. In this case, the passage must be referred to heretics, who make illicit unions of the sacraments and in whose beds is found iniquity. Among them the seeds of faith have been corrupted and now tend to destruction. When Valentinus wanted to assert that the Son of God appeared in the form of a ghost18 and not in real flesh, he corrupted his own faith and that of his followers. Thus the seed of their origin was destroyed, because they did not believe that the Son of God was born of the virgin Mary with a true body and suffered the passion in his real body.

Source: AGAINST THE DONATISTS 4:8
[AD 430] Augustine of Hippo on Wisdom 4:7
“The righteous one, even if he dies prematurely, will find rest.” For whom, or from whom, is there in fact rest in this world, if there are trials on every side and, when we are spared these, temptations are everywhere? Indeed, this world should be feared, whether it threatens or seduces. But if one fears both God and the world, he will despise the latter, so as to better guard himself against it. Therefore, if we want to be at rest when death comes to surprise us, let us be righteous.

Source: SERMON 335m
[AD 397] Ambrose of Milan on Wisdom 4:8-9
The righteous person lives a happy old age. It does not say “long” but “happy,” because the righteous person grows old happily. This is not the case, however, for any of the godless, even if they were to live longer than the oldest stag. In fact, long life is common to both the wise and fools. To live well, however, belongs to the wise person, whose “old age is venerated and for whom advanced age is a blameless life.” It also says that “it is not calculated by the number of years” or by gray hair but by wisdom. Therefore, one who has been wise ages well.

Source: ON ABRAHAM 2:9.64
[AD 397] Ambrose of Milan on Wisdom 4:8-9
Who would deny that adolescence and, in the beginning, youth itself, churn under the delusion of the various passions? Or that when a more mature age arrives, inasmuch as the season of youthful lusts fades away, it gives way to tranquility, and the boat of the exhausted soul arrives at quiet ports? The violent movements of our adolescence, therefore, are calmed in the tranquil season of old age.

Source: CAIN AND ABEL 1:3.11
[AD 420] Jerome on Wisdom 4:8-9
If it is said of the righteous person and of the member of the church, “Gray hair is a person’s wisdom,” why is it not said of the heretic’s iniquity, “A person’s gray hair is his folly”? Of this old age Daniel said to the old man, “You have grown old in evil.” Therefore, in the book of the Shepherd (if anyone is willing to accept that it be read), the church appears to Hermas first with gray hair, then as a young woman and a bride, with ornate hair.

Source: COMMENTARY ON HOSEA 2:7.8:10
[AD 533] Fulgentius of Ruspe on Wisdom 4:8-9
The Christian who has lived in the fear of God, at whatever age he dies, is not swept away by a bitter and untimely death but crosses over supported by a maturity approved by God. Indeed, in the book of Wisdom we read, “Old age is not honored for length of time or measured by number of years. Wisdom, rather, is a person’s gray hair, and a blameless life is old age. Having become dear to God, this one was loved by him.”

Source: LETTERS 2:7.4
[AD 258] Cyprian on Wisdom 4:11
We see also that Enoch was taken away, because he was pleasing to God, as the divine Scriptures attest in Genesis: “Then Enoch walked with God and was no longer, because God had taken him.” Because he was pleasing before God, he was worthy to be taken away from the evil of this world. But the Holy Spirit also teaches throughugh Solomon that those who are pleasing to God are taken first and freed from here earlier, so they would not be tainted by too long a sojourn in this world.

Source: Treatise VII. On the Mortality 23
[AD 430] Augustine of Hippo on Wisdom 4:11
You will say, How much and how often have I prayed, and I have not been answered! But what did you ask for? Perhaps you asked for the death of your enemy. And … what if he asked for yours, as well? The one who created you also created him. You are a human being, and he is too, but God is the judge. He has listened to both of you and answered neither. Are you sad because your prayer against your enemy has not been granted? Rejoice, rather, that your enemy’s prayer has not been granted, to your harm. But, you say, I did not ask for this. I did not ask for the death of my enemy but the life of my son. What evil is there in that? You asked for nothing evil, in your opinion. But what would you say if he was taken so that wickedness would not corrupt his soul? But, you object, he was a sinner! And this is why I wanted him to live, so that he would amend his life. You wanted him to live so that he would become better. And what would you say if someone told you that God knew that he would have become worse if he had lived? How do you know which would have been better for him, to die or to live? If, then, you do not know, return to your heart, and leave every decision to God. You will say to me, “But, then, what should I do? What should I ask for in prayer?” What should you ask for? What the Lord, the heavenly teacher, taught us. Invoke God as God, love God as God. There is nothing better than him. Desire him, long for him!

Source: EXPOSITIONS OF THE PSALMS 85:8
[AD 533] Fulgentius of Ruspe on Wisdom 4:13
We should not think that your bishop, our brother, has departed here early and that he lived only a little while. It is right to say that he did not live only a little while if we realize that, as much as we may say of him, there is still more to say (even if, being finite, what is much here will be judged as though it were nothing). And he has not lived so little, if, instead of counting the years, we think of his works. Who knows how many people, though living many years, have not done even half of what he did in a few years? To want to keep him here, then, is nothing other than to envy him his happiness. Now, as human beings, we are saddened for the man. What would we do if we did not act like human beings? We are sad in a human way, therefore, for a man’s departure. But as we heard in the divine lesson, “In a short time, he fulfilled a long career.” But, then, let us count those times as one counts a day. All that he did among you, exhorting, speaking, offering himself for your imitation—preserve it so as to praise and adore God, and you will be his most splendid memorial. Indeed, what matters for him is not that he be hidden in a marble tomb but that he be built up in your hearts—that he who has been buried would live in living sepulchers. Indeed, your memory is his tomb. He lives near to God, to be happy. He lives near to you, so that you would be happy.

Source: SERMON 79
[AD 533] Fulgentius of Ruspe on Wisdom 4:14-15
“His soul in fact was pleasing to God, because he hastened to take him away from iniquity.” Precisely with these words the sacred Scripture teaches us that in this world, it is not a long life that matters but a good life. To know the merits, as much as we can, of a deceased person, you must closely observe not how long he lived but how he lived. In fact, just as in a wicked life, the longer one lives the more punishments are multiplied for the one who lives in sin, so in a good life, though it is over in a brief period of time, a great, unending glory is gained for the one who lives well. A wicked life, then, leads to increasing ill temper in bitter, immature old people, whereas a good life leads young people, who die mature, to the kingdom of God.

Source: LETTERS 2:7.4
[AD 9999] Pseudo-Augustine on Wisdom 4:14-15
Similarly, in the book of Wisdom it says, “Because the grace of God is in his saints.” It is said as a general rule that no one has ever been or is holy without the grace of God. But so this grace might be in the saints, to confirm them, they receive it freely through the faith that comes from God. They did not have it prior to faith. As David says, “You will save them without price.”

Source: HYPOMNESTICON 3:12.27
[AD 533] Fulgentius of Ruspe on Wisdom 4:15
"His soul in fact was pleasing to God, because he hastened to take him away from iniquity." Precisely with these words the sacred Scripture teaches us that in this world, it is not a long life that matters but a good life. To know the merits, as much as we can, of a deceased person, you must closely observe not how long he lived but how he lived. In fact, just as in a wicked life, the longer one lives the more punishments are multiplied for the one who lives in sin, so in a good life, though it is over in a brief period of time, a great, unending glory is gained for the one who lives well. A wicked life, then, leads to increasing ill temper in bitter, immature old people, whereas a good life leads young people, who die mature, to the kingdom of God. - "Letters 2.7.4"
[AD 430] Augustine of Hippo on Wisdom 4:20
“In you, Lord, I have taken refuge. I will never be put to shame.” I am terrified, you say, of that confusion that lasts forever. There is a certain temporal confusion that is useful: the disturbance of a soul that realizes its sins, is horrified by what it sees and in that horror is ashamed and corrects what it is ashamed of. For this reason the apostle says, “But what fruit did you reap then of the things of which you are now ashamed?” He says, then, that those who are already believers should blush not for the gifts they have now but for the sins of the past. The Christian does not fear this confusion. Indeed, if he had not known this confusion, he would know the eternal confusion. What is the eternal confusion? When what is said will take place: “Their iniquities will rise up against them to accuse them.” And the entire herd of the wicked, their accusing iniquities before them, will be on the left, as goats separated from the sheep. They will hear, “Be gone, into the eternal fire prepared for the devil and his angels.” They will ask, “Why?” “I was hungry, and you did not give me to eat.” They despised the hungry Christ when they did not feed him. They gave him no drink when he was thirsty or clothes when he was naked. They did not take him in when he was a traveler or visit him when he was sick. They thus despised him. When he begins to point out all these sins, they will be covered with confusion, and this confusion will be eternal.

Source: EXPOSITIONS OF THE PSALMS 30:2.1:5