Proverbs 23.

Matthew Henry

The sin we are here warned against is luxury and sensuality, and the indulgence of the appetite in eating and drinking, a sin that most easily besets us. 1. We are here told when we enter into temptation, and are in most danger of falling into this sin: "When thou sittest to eat with a ruler thou has great plenty before thee, varieties and dainties, such a table spread as thou has seldom seen; thou are ready to think, as Haman did, of nothing but the honour hereby done thee (Est 5:12), and the opportunity thou hast of pleasing thy palate, and forgettest that there is a snare laid for thee." Perhaps the temptation may be stronger, and more dangerous, to one that is not used to such entertainments, than to one that always sits down to a good table. 2. We are here directed to double our guard at such a time. We must, (1.) Apprehend ourselves to be in danger: "Consider diligently what is before thee, what meat and drink are before thee, that thou mayest choose that which is safest for thee and which thou art least likely to eat and drink of to excess. Consider what company is before thee, the ruler himself, who, if he be wise and good, will take it as an affront for any of his guests to disorder themselves at his table." And, if when we sit to eat with a ruler, much more when we sit to eat with the ruler of rulers at the Lord's table, must we consider diligently what is before us, that we may not in any respect eat and drink unworthily, unbecomingly, lest that table become a snare. (2.) We must alarm ourselves into temperance and moderation: "Put a knife to thy throat, that is, restrain thyself, as it were with a sword hanging over thy head, from all excess. Let these words, Take heed lest at any time your hearts be overcharged with surfeiting and drunkenness, and so that day come upon you unawares - or those, For all these things, God shall bring thee into judgment - or those, Drunkards, shall not inherit the kingdom of God, be a knife to the throat." The Latins call luxury gula - the throat. "Take up arms against that sin. Rather be so abstemious that thy craving appetite will begin to think thy throat cut than indulge thyself in voluptuousness." We must never feed ourselves without fear (Jde 1:12), but we must in a special manner fear when temptation is before us. (3.) We must reason ourselves into a holy contempt of the gratifications of sense: "If thou be a man given to appetite, thou must, by a present solution, and an application of the terrors of the Lord, restrain thyself. When thou art in danger of falling into any excess put a knife to thy throat; that may serve for once. But that is not enough: lay the axe to the root; mortify that appetite which has such a power over thee: Be not desirous of dainties." Note, We ought to observe what is our own iniquity, and, if we find ourselves addicted to flesh-pleasing, we must not only stand upon our guard against temptations from without, but subdue the corruption within. Nature is desirous of food, and we are taught to pray for it, but it is lust that is desirous of dainties, and we cannot in faith pray for them, for frequently they are not food convenient for mind, body, or estate. They are deceitful meat, and therefore David, instead of praying for them, prays against them, Psa 141:4. They are pleasant to the palate, but perhaps rise in the stomach, turn sour there, upbraid a man, and make him sick. They do not yield men the satisfaction they promised themselves from them; for those that are given to appetite, when they have that which is very dainty, are not pleased; they are soon weary of it; they must have something else more dainty. The more a luxurious appetite is humoured and indulged the more humoursome and troublesome it grows, and the more hard to please; dainties will surfeit, but never satisfy. But especially they are upon this account deceitful meat, that, while they please the body, they prejudice the soul, they overcharge the heart, and unfit it for the service of God, nay, they take away the heart, and alienate the mind from spiritual delights, and spoil its relish of them. Why then should we covet that which will certainly cheat us?

4–5. As some are given to appetite (Pro 23:2) so others to covetousness, and those Solomon here takes to task. Men cheat themselves as much by setting their hearts on money (though it seems most substantial) as by setting them on dainties. Observe,
I. How he dissuades the covetous man from toiling and tormenting himself (Pro 23:4). "Do not aim to be rich, to raise an estate, and to make what thou hast in abundance more than it is." We must endeavor to live comfortably, and provide for our children and families, according as our rank and condition are, but we must not seek great things. Be not of those that will be rich, that desire it as their chief good and design it as their highest end, Ti1 6:9. Covetous men think it is their wisdom, imagining that if they be rich to such a degree they shall be completely happy. Cease from that wisdom, for it is a mistake; a man's life consists not in the abundance of the things which he possesses, Luk 12:15. 1. Those that aim at great things fill their hands with business more than they can grasp, so that their life is both a perfect drudgery and a perpetual hurry; but be not thou such a fool; labour not to be rich. What thou hast, or doest, be master of it, and not a slave to it as those that rise up early, sit up late, and eat the bread of carefulness, and all to be rich. Moderate labour, that we may have to give, is our wisdom and duty, Eph 4:28. Immoderate labour, that we may have to hoard, is our sin and folly. 2. They fill their heads with projects more than they understand, so that their life is a constant toss of care and fear; but do not thou thus vex thyself: Cease from thy own wisdom; go on quietly in the way of thy business, not contriving new ways and setting thy wits to work to find out new inventions. Acquiesce in God's wisdom, and cease from thy own, Pro 3:5, Pro 3:6.
II. How he dissuades the covetous man from cheating and deceiving himself by an inordinate love and pursuit of that which is vanity and vexation of spirit; for,
1. It is not substantial and satisfying: "Wilt thou be such a fool as to set thy eyes, to cause thy eyes to fly with eagerness and violence, upon that which is not?" Note, (1.) The things of this world are things that are not. They have a real existence in nature and are the real gifts of Providence, but in the kingdom of grace they are things that are not; they are not a happiness and portion for a soul, are not what they promise to be nor what we expect them to be; they are a show, a shadow, a sham upon the soul that trusts to them. They are not, for in a little while they will not be, they will not be ours; they perish in the using; the fashion of them passes away. (2.) It is therefore folly for us to set our eyes upon them, to admire them as the best things, to appropriate them to ourselves as our good things, and to aim at them as our mark at which all our actions are levelled, to fly upon them as the eagle upon her prey. "Wilt thou do a thing so absurd in itself? What thou, a reasonable creature, wilt thou dote upon shadows? The eyes are put for rational and intellectual powers; wilt thou throw those away upon such undeserving objects? To set the hands and feet upon the world is well enough, but not the eyes, the eyes of the mind; those were made to contemplate better things. Wilt thou, my son, that professest religion, put such an affront upon God (towards whom the eyes should ever be) and such an abuse upon thy soul?"
2. It is not durable and abiding. Riches are very uncertain things; certainly they are so: They make themselves wings, and fly away. The more we cause our eyes to fly upon them the more likely they are to fly away from us. (1.) Riches will leave us. Those that hold them ever so fast cannot hold them long; either they must be taken from us or we must be taken from them. The goods are said to flow away as a stream (Job 20:28), here to flee as a bird. (2.) Perhaps they may leave us suddenly, when we have taken a great deal of pains for them and begin to take a great deal of pride and pleasure in them. The covetous man sits hatching upon his wealth, and brooding over it, till it is fledged, as the young ones under the hen, and then it is gone. Or, as if a man should be fond of a flight of wild-fowl that light in his field, and call them his own because they are upon his ground, whereas, if he offers to come near them, they take wing immediately and are gone to another man's field. (3.) The wings they fly away upon are of their own making. They have in themselves the principles of their own corruption, their own moth and rust. They are wasting in their own nature, and like a handful of dust, which, if it be grasped, slips through the fingers. Snow will last awhile, and look pretty, if it be left to lie on the ground where it fell, but, if gathered up and laid in the bosom, it is dissolved and gone immediately. (4.) They go irresistibly and irrecoverably, as an eagle toward heaven, that flies strongly (there is no stopping her), and flies out of sight and out of call (there is no bringing her back); thus do riches leave men, and leave them in grief and vexation if they set their hearts upon them.

6–8. Those that are voluptuous and given to appetite (Pro 23:2) are glad to be where there is good cheer stirring, and those that are covetous and saving, that they may spare at home, will be glad to get a dinner at another man's table; and therefore both are here advised not to be forward to accept of every man's invitation, but especially not to thrust themselves in uninvited. Observe, 1. There are those that pretend to bid their friends welcome that are not hearty and sincere in it. They have a fair tongue, and know what they should say: Eat and drink, saith he, because it is expected that the master of the feast should so compliment his guests; but they have an evil eye, and grudge their guests every bit they eat, especially if the eat freely. They would seem to be liberal in making the entertainment, and would have the credit of it, but they have so great a love to their money, and so little to their friends, that they cannot have the comfort of it, nor any enjoyment of themselves or their friends. The miser's feast is his penance. If a man be so very selfish, and sordid, and mean that he cannot find in his heart to bid his friends welcome to what he has, he ought not to add to that the guilt of dissimulation by inviting them, but let him own himself to be what he is, that the vile person may not be called liberal nor the churl bountiful, Isa 32:5. 2. One can have no comfort in accepting the entertainments that are given grudgingly: "Eat not thou the bread of such a man; let him keep it to himself. Do not sponge upon those that are bountiful, nor make thyself burdensome to any; but especially scorn to be beholden to those that are paltry and not sincere. Better have a dinner of herbs, and true welcome, than dainty meats without it. Therefore," (1.) "Judge of the man as his mind is. Thou thinkest to pay thy respect to him as a friend, so thou takest him to be, because he compliments thee, but as he thinks in his heart so is he, not as he speaks with his tongue." We are that really, both to God and man, which we are inwardly; and neither religion nor friendship is worth any thing further than as it is sincere. (2.) "Judge of the meat as the digestion is and as it agrees with thee. He bids thee eat freely, but, first or last, he will discover his sordid covetous humour, and as he thinks in his heart so will he look, and give thee to understand that thou art not welcome, and then the morsel thou hast eaten thou shalt vomit up; the very thought of that will make thee even to vomit the meat thou hast eaten, and eat the words thou has spoken in returning his compliments and giving him thanks for his civilities. Thou shalt lose thy sweet words, which he has given thee and thou has given him."

9. We are here directed not to cast pearls before swine (Mat 7:6) and not to expose things sacred to the contempt and ridicule of profane scoffers. It is our duty to take all fit occasions to speak of divine things; but, 1. There are some that will make a jest of every thing, though it be ever so prudently and pertinently spoken, that will not only despise a wise man's words, but despise even the wisdom of them, that in them which is most improvable for their own edification; they will particularly reproach that, as if it had an ill design upon them, which they must guard against. 2. Those that do so forfeit the benefit of good advice and instruction, and a wise man is not only allowed, but advised, not to speak in the ears of such fools; let them be foolish still, and let not precious breath be thrown away upon them. If what a wise man says in his wisdom will not be heard, let him hold his peace, and try whether the wisdom of that will be regarded.

10–11. Note, 1. The fatherless are taken under God's special protection; with him they not only find mercy shown to them (Hos 14:3) but justice done for them. He is their Redeemer, their Goel, their near kinsman, that will take their part and stand up for them with jealousy, as taking himself affronted in the injuries done to them. As their Redeemer he will plead their cause against those that do them any injury, and, one way or other, will not only defend their right, and recover it for them, but avenge the wrongs done to them. And he is mighty, almighty; his omnipotence is engaged and employed for their protection, and their proudest and most powerful oppressors will not only find themselves an unequal match for this, but will find that it is at their peril to contend with it. 2. Every man therefore must be careful not to injure them in any thing, or to invade their rights, either by a clandestine removal of the old land-marks or by a forcible entry into their fields. Being fatherless, they have none to redress their wrongs, and, being in their childhood, they do not so much as apprehend the wrong that is done them. Sense of honour, and much more the fear of God, would restrain men from offering injury to children, especially fatherless children.

12–16. Here is, 1. A parent instructing his child. He is here brought in persuading him to give his mind to his book, and especially to the scriptures and his catechism, to attend to the words of knowledge, by which he might come to know his duty, and danger, and interest, and not to think it enough to give them the hearing, but to apply his heart to them, to delight in them, and bow his will to the authority of them. The heart is then applied to the instruction when the instruction is applied to the heart. 2. A parent correcting his child. A tender parent can scarcely find in his heart to do this; it goes much against the grain. But he finds it is necessary; it is his duty, and therefore he dares not withhold correction when there is occasion for it (spare the rod and spoil the child); he beats him with the rod, gives him a gentle correction, the stripes of the sons of men, not such as we give to beasts. Beat him with the rod and he shall not die. The rod will not kill him; nay, it will prevent his killing himself by those vicious courses which the rod will be necessary to restrain him from. For the present it is not joyous, but grievous, both to the parent and to the child; but when it is given with wisdom, designed for good, accompanied with prayer, and blessed of God, it may prove a happy means of preventing his utter destruction and delivering his soul from hell. Our great care must be about our children's souls; we must not see them in danger of hell without using all possible means, with the utmost care and concern, to snatch them as brands out of everlasting burnings. Let the body smart, so that the spirit be saved in the day of the Lord Jesus. 3. A parent encouraging his child, telling him, (1.) What was all he expected, nothing but what would be for his own good, that his heart be wise and that his lips speak right things, that he be under the government of good principles, and that by those principles he particularly maintain a good environment of his tongue. It is to be hoped that those will do right things when they grow up who learn to speak right things when they are young, and dare not speak any bad words. (2.) What a comfort it would be to him if herein he answered his expectation: "If thy heart be wise, my heart shall rejoice, shall rejoice in thee, even mine, who have taken so much care and pains about thee, my heart, that has many a time ached for thee, for which thou shouldst study thus to make a grateful requital." Note, The wisdom of children will be the joy of their parents and teachers, who have no greater joy than to see them walk in the truth, Jo3 1:4. "Children, if you be wise and good, devout and conscientious, God will be pleased with you, and that will be our joy: we shall think our labour in instructing you well bestowed; it will be a comfortable answer for the many prayers we have put up for you; we shall be eased of a great deal of care, shall not need to be so strict and severe in watching over you, and shall consequently be the easier both to you and to ourselves. We shall rejoice in hope that you will be a credit and comfort to us, if we should live to be old, that you will bear up the name of Christ in your generation, that you will live comfortably in this world and happily in another."

17–18. Here is, 1. A necessary caution against entertaining any favourable thoughts of prospering profaneness: "Let not thy heart envy sinners; do not grudge them either the liberty they take to sin or the success they are to be pitied rather than envied. Their prosperity is their portion (Psa 73:3), nay, it is their poison," Pro 1:32. We must not harbour in our hearts any secret discontent at the providence of God, though it seem to smile upon them, nor wish ourselves in their condition. "Let not thy heart imitate sinners" (so some read it); do not as they do; walk not in the way with them; use not the methods they take to enrich themselves, though they thrive by them. 2. An excellent direction to maintain high thoughts of God in our minds at all times: Be thou in the fear of the Lord every day and all the day long. We must be in the fear of the Lord as in our employment, exercising ourselves in holy adorings of God, in subjection to his precepts, submission to his providences, and a constant care to please him; we must be in it as in our element, taking a pleasure in contemplating God's glory and complying with his will. We must be devoted to his fear (Psa 119:38); and governed by it as our commanding principle in all we say and do. All the days of our life we must constantly keep up an awe of God upon our spirits, must pay a deference to his authority, and have a dread of his wrath. We must be always so in his fear as never to be out of it. 3. A good reason for both of these (Pro 23:18): Surely there is an end, an end and expectation, as Jer 29:11. There will be an end of the prosperity of the wicked, therefore do not envy them (Psa 73:17); there will be an end of thy afflictions, therefore be not weary of them, an end of thy services, thy work and warfare will be accomplished, perfect love will shortly cast out fear, and thy expectation of the reward not only will be not cut off, or disappointed, but it will be infinitely outdone. The consideration of the end will help to reconcile us to all the difficulties and discouragements of the way.

19–28. Here is good advice for parents to give to their children; words are put into their mouths, that they may train them up in the way they should go. Here we have,
I. An earnest call to young people to attend to the advice of their godly parents, not only to this that is here given, but to all other profitable instructions: "Here, my son, and be wise, Pro 23:19. This will be an evidence that thou art wise and a means to make thee wiser." Wisdom, as faith, comes by hearing. And again (Pro 23:22): "Hearken unto thy father who begot thee, and who therefore has an authority over thee and an affection for thee, and, thou mayest be sure, can have no other design than thy own good." We ought to give reverence to the fathers of our flesh, who begot us, and were the instruments of our being; much more ought we to obey and be in subjection to the Father of our spirits, who made us and is the author of our being. And since the mother also, from a sense of duty to God and from love to her child, gives him good instructions, let him not despise her, nor her advice, when she is old. When the mother was grown old we may suppose the children to be grown up; but let them not think themselves past being taught, even by her, but rather respect her the more for the multitude of her years and the wisdom which they teach. Scornful and insolent young men will make a jest, it may be, of the good advice of an aged mother, and think themselves not concerned to heed what an old woman says; but such will have a great deal to answer for another day, not only as having set at nought good counsel, but as having slighted and grieved a good mother, Pro 30:17.
II. An argument to enforce this call, taken from the great comfort which this will be to their parents, Pro 23:24, Pro 23:25. Note, 1. It is the duty of children to study how they may gladden the hearts of their good parents, and do it yet more and more, so that they may greatly rejoice in them, even when the evil days come and the years of which they say they have no pleasure in them but this, to see their children do well, as Barzillai to see Chimham preferred. 2. Children will be a joy to their parents if they be righteous and wise. Righteousness is true wisdom; those who do good so well for themselves. Those are completely such as they should be who are not only wise (that is, knowing and learned), but righteous (that is, honest and good), and not only righteous (that is, conscientious and well-meaning), but wise (that is, prudent and discreet) in the management of themselves. If such the children be, especially all the children, the father and mother will be glad, and think nothing too much that they have done, or do, for them; they will please themselves in them, and give God thanks for them; particularly she that bore them with pain, and nursed them with pains, will rejoice in them, and reckon herself well requited, and the sorrow more than forgotten, because a wise and good man is the product of it, who is a blessing to the world he was born into.
III. Some general precepts of wisdom and virtue.
1. Guide thy heart in the way, Pro 23:19. It is the heart that must be taken care of and directed aright; the motions and affections of the soul must be towards right objects and under a steady guidance. If the heart be guided in the way, the steps will be guided and the conversation well ordered.
2. Buy the truth and sell it not, Pro 23:23. Truth is that by which the heart must be guided and governed, for without truth there is no goodness; no regular practices without right principles. It is by the power of truth, known and believed, that we must be kept back from sin and constrained to duty. The understanding must be well-informed with wisdom and instruction, and therefore, (1.) We must buy it, that is, be willing to part with any thing for it. He does not say at what rate we must buy it, because we cannot buy it too dear, but must have it at any rate; whatever it costs us, we shall not repent the bargain. When we are at expense for the means of knowledge, and resolved not to starve so good a cause, then we buy the truth. Riches should be employed for the getting of knowledge, rather than knowledge for the getting of riches. When we are at pains in searching after truth, that we may come to the knowledge of it and may distinguish between it and error, then we buy it. Dii laboribus omnia vendunt - Heaven concedes every thing to the laborious. When we choose rather to suffer loss in our temporal interest than to deny or neglect the truth they we buy it; and it is a pearl of such great price that we must be willing to part with all to purchase it, must make shipwreck of estate, trade, preferment, rather than of faith and a good conscience. (2.) We must not sell it. Do not part with it for pleasures, honours, riches, any things in this world. Do not neglect the study of it, nor throw off the profession of it, nor revolt from under the dominion of it, for the getting or saving of any secular interest whatsoever. Hold fast the form of sound words, and never let it go upon any terms.
3. Give my thy heart, Pro 23:26. God in this exhortation, speaks to us as unto children: "Son, Daughter, Give my thy heart." The heart is that which the great God requires and calls for from every one of us; whatever we give, if we do not give him our hearts, it will not be accepted. We must set our love upon him. Our thoughts must converse much with him, and on him, as our highest end. The intents of our hearts must be fastened. We must make it our own act and deed to devote ourselves to the Lord, and we must be free and cheerful in it. We must not think to divide the heart between God and the world; he will have all or none. Thou shalt love the Lord thy God with all thy heart. To this call we must readily answer, "My father, take my heart, such as it is, and make it such as it should be; take possession of it, and set up thy throne in it."
4. Let thy eyes observe my ways; have an eye to the rule of God's word, the conduct of his providence, and the good examples of his people. Our eyes must observe these, as he that writes observes his copy, that we may keep in the right paths and may proceed and persevere in them.
IV. Some particular cautions against those sins which are, of all sins, the most destructive to the seeds of wisdom and grace in the soul, which impoverish and ruin it. 1. Gluttony and drunkenness, Pro 23:20, Pro 23:21. The world is full of examples of this sin and temptations to it, which all young people are concerned to stand upon their guard against and keep at a distance from Be not a wine-bibber; we are allowed to drink a little wine (Ti1 5:23), but not much, not to make a trade of it, never to drink to excess. Be not a riotous eater of flesh, as the Israelites were, who lusted exceedingly after it, saying, Who will give us flesh to eat? Whereas Paul, though he is free to eat flesh, yet resolves that he will eat no flesh while the world stands rather than make his brother to offend; so indifferent is he to it, Co1 8:13. Be not an excessive eater of flesh. Intemperance must be avoided in meat as well as drink. Be not a luxurious eater of flesh, not pleased with any thing but what is very nice and delicate, savoury dishes, and forced meat. Some take not only a pleasure, but a pride, in being curious about their diet, and, as they call it, eating well; as if that were the ornament of a gentleman, which is really the shame of a Christian, making a God of the belly. "Be not a wine bibber, and be not a riotous eater; and therefore, be not among wine-bibbers nor among riotous eaters; do not give them countenance, lest thou learn their ways and insensibly fall into those sins, or at least lose the dread and detestation of them. They covet to have thee among them; for those that are debauched themselves are very desirous to debauch others; therefore do not gratify them, lest thou endanger thyself." He fetches an argument against this sin from the expensiveness of it and its tendency to impoverish men: and if men will not be deterred from it by the ruin it brings on their secular interests, which lie nearest their hearts, no marvel that they are not frightened from it by what they are told out of the word of God of the mischief it does them in their spiritual and eternal concerns. The drunkard and the glutton hate to be reformed, though they are told they shall come to poverty, nay, though they are told they shall come to hell. Drunkenness is the cause of drowsiness; it stupefies men, and makes them inattentive to business, and then all goes to wreck and ruin: thus men that have lived creditably come to be clothed with rags. 2. Whoredom. This is another sin which takes away the heart that should be given to God, Hos 4:11. He shows the danger which attends that sin, Pro 23:27, Pro 23:28, (1.) It is a sin from which few recover themselves when once they are entangled in it. It is like a deep ditch and a narrow pit, which it is almost impossible to get out of; and therefore it is wisdom to keep far enough from the brink of it. Take heed of making any approaches towards this sin, because it is so hard to make a retreat from it, conscience, which should head the retreat, being debauched by it, and divine grace forfeited. (2.) It is a sin which bewitches men to their ruin: The adulteress lies in wait as a robber, pretending friendship, but designing the greatest mischief, to rob them of all they have that is valuable, to strip them both of their armour and of their ornaments. Even those who, being virtuously educated, endeavour to shun the adulteress, she will lie in wait for, that she may assault them when they are off their guard and she has them at an advantage. Let none therefore be at any time secure. (3.) It is a sin that contributes more than any other to the spreading of vice and immorality in a kingdom: It increases the transgressors among men. One adulteress may be the ruin of many a precious soul and may help to debauch a whole town. It increases the treacherous or perfidious ones; it not only occasions husbands to be false to their wives and servants to their masters, but many that have professed religion to throw off their profession and break their covenants with God. Houses of uncleanness are therefore such pest-houses as ought to be suppressed by those whose office it is to take care of the public welfare.

29. Solomon here gives fair warning against the sin of drunkenness, to confirm what he had said, Pro 23:20.
I. He cautions all people to keep out of the way of temptations to this sin (Pro 23:31): Look not thou upon the wine when it is red. Red wine was in Canaan looked upon as the best wine, it is therefore called the blood of the grape. Critics judge of wine, among other indications, by the colour of it; some wine, they say, looks charmingly, looks so well that it even says, "Come and drink me;" it moves itself aright, goes down very smoothly, or perhaps the roughness of it is grateful. It is said of generous strong-bodied wine that it even causes the lips of those that are asleep to speak, Sol 7:9. But look not thou upon it. 1. "Be not ruled by sense, but by reason and religion. Covet not that which pleases the eye, in hopes that it will please the taste; but let thy serious thoughts correct the errors of thy senses and convince thee that that which seems delightful is really hurtful, and resolve against it accordingly. Let not the heart walk after the eye, for it is a deceitful guide." 2. "Be not too bold with the charms of this or any other sin; look not, lest thou lust, lest thou take the forbidden fruit." Note Those that would be kept from any sin must keep themselves from all the occasions and beginnings of it, and be afraid of coming within the reach of its allurements, lest they be overcome by them.
II. He shows the many pernicious consequences of the sin of drunkenness, for the enforcement of this caution. Take heed of the bait, for fear of the hook: At the last it bites, Pro 23:32. All sin will be bitterness in the end, and this sin particularly. It bites like a serpent, when the drunkard is made sick by his surfeit, thrown by it into a dropsy or some fatal disease, beggared and ruined in his estate, especially when his conscience is awakened and he cannot reflect upon it without horror and indignation at himself, but worst of all, at last, when the cup of drunkenness shall be turned into a cup of trembling, the cup of the Lord's wrath, the dregs of which he must be for ever drinking, and shall not have a drop of water to cool his inflamed tongue. To take off the force of the temptation that there is in the pleasure of the sin, foresee the punishment of it, and what it will at last end in if repentance prevent not. In its latter end it bites (so the word is); think therefore what will be in the end thereof. But the inspired writer chooses to specify those pernicious consequences of this sin which are present and sensible.
1. It embroils men in quarrels, makes them quarrel with others, and say and do that which gives others occasion to quarrel with them, Pro 23:29. He asks, Who hath woe? Who hath sorrow? Who has not, in this world? Many have woe and sorrow, and cannot help it; but drunkards wilfully create woe and sorrow to themselves. Those that have contentions have woe and sorrow; and drunkards are the fools whose lips enter into contention. When the wine is in the wit is out and the passions are up; and thence come drunken scuffles, and drunken frays, and drunken disputes over the cups; many a vexatious ruining law-suit has begun thus. There is babbling, quarrels in word and the exchanging of scurrilous language; yet it rests not there: you shall have wounds without cause, for causes are things which drunkards are in no capacity to judge of, and therefore they deal blows about without the least consideration why or wherefore, and must expect to be in like manner treated themselves. The wounds which men receive in defence of their country and its just rights are their honour; but wounds without cause, received in the service of their lusts, are marks of their infamy. Nay, drunkards wound themselves in a tender part, for they have redness of eyes, symptoms of an inward inflammation; their sight is weakened by it, and their looks are deformed. This comes, (1.) Of drinking long, tarrying long at the wine, and spending that time in drunken company which should be spent in useful business, or in sleep, which should fit for business, Pro 23:30. O the precious hours which thousands throw away thus, every one of which will be brought into the account at the great day! (2.) Of drinking that which is strong and intoxicating. They go up and down to seek wine that will please them; their great enquiry is, "Where is the best liquor?" They seek mixed wine, which is most palatable, but most heady, so willingly do they sacrifice their reason to please their palate!
2. It makes men impure and insolent, Pro 23:33. (1.) The eyes grow unruly and behold strange women to lust after them, and so let in adultery into the heart. Est Venus in vinis - Wine is oil to the fire of lust. Thy eyes shall behold strange things (so some read it); when men are drunk the house turns round with them, and every thing looks strange to them, so that them they cannot trust their own eyes. (2.) The tongue also grows unruly and talks extravagantly; by it the heart utters perverse things, things contrary to reason, religion, and common civility, which they would be ashamed to speak if they were sober. What ridiculous incoherent nonsense men will talk when they are drunk who at another time will speak admirably well and to the purpose!
3. It stupefies and besots men, Pro 23:34. When men are drunk they know not where they are nor what they say and do. (1.) Their heads are giddy, and when they lie down to sleep they are as if they were tossed by the rolling waves of the sea, or upon the top of a mast; hence they complain that their heads swim; their sleep is commonly unquiet and not refreshing, and their dreams are tumultuous. (2.) Their judgments are clouded, and they have no more steadiness and consistency than he that sleeps upon the top of a mast: they drink and forget the law (Pro 31:5): they err through wine (Isa 28:7), and think as extravagantly as they talk. (3.) They are heedless and fearless of danger, and senseless of the rebukes they are under either from God or man. They are in imminent danger of death, of damnation, lie as much exposed as if they slept upon the top of a mast, and yet are secure and sleep on. They fear no peril when the terrors of the Lord are laid before them; nay, they feel no pain when the judgments of God are actually upon them; they cry not when he binds them. Set a drunkard in the stocks, and he is not sensible of the punishment. "They have stricken me, and I was not sick; I felt it not: it made no impression at all upon me." Drunkenness turns me into stocks and stones; they are scarcely to be reckoned animals; they are dead while they live.
4. Worst of all, the heart is hardened in the sin, and the sinner, notwithstanding all these present mischiefs that attend it, obstinately persist in it, and hates to be reformed: When shall I awake? Much ado he has to shake off the chains of his drunken sleep; he can hardly get clear of the fumes of the wine, though he strives with them, that (being thirsty in the morning) he may return to it again. So perfectly lost is he to all sense of virtue and honour, and so wretchedly is his conscience seared, that he is not ashamed to say, I will seek it yet again. There is no hope; no, they have loved drunkards, and after them they will go, Jer 2:25. This is adding drunkenness to thirst, and following strong drink; those that do so may read their doom Deu 29:19, Deu 29:20, their woe Isa 5:11, and, if this be the end of the sin, with good reason were we directed to stop at the beginning of it: Look not upon the wine when it is red.

John Gill

When thou sittest to eat with a ruler,.... Either a supreme ruler, a king, or a subordinate ruler, a nobleman, a judge, a civil magistrate, a person of honour, dignity, and authority; and to sit at table with such is sometimes allowed, and is always reckoned an honour; this particularly diligent and industrious persons are admitted to, who not only are brought to stand before kings and great persons, but to sit at table with them, and eat food with them. And now the wise man advises such how to behave themselves when this is the case:

consider diligently what is before thee; or, "considering consider" (q): take special notice of the food and drink set upon the table, and consider well which may be most proper and safe to eat and drink of; for though a man may lawfully eat of whatsoever is set before him; every creature of God being good, if it be received with thanksgiving, and sanctified by the word of God and prayer; yet it is a piece of wisdom to make use of that which is most conducive to health, and less ensnaring; and to observe moderation in all, and not indulge to gluttony and drunkenness: and he should consider also who is before him, which sense the words wilt bear; the ruler that has invited him, and sits at the table with him, and take care that he says or does nothing that may give him offence; and also the noble personages that are guests with him, and behave towards them suitably to their rank and dignity; observe their words and conduct, and imitate the same; yea, even he should consider the servants and waiters that attend, lest, behaving in an indecent and disorderly manner, they should report it to his disadvantage to their ruler or others. But how much greater an honour is it to sit at table with the King of kings, and with his princes, and sup with him! when it becomes the saints, who have this honour, to consider what is set before them; the richest dainties, a feast of things, the body and blood of Christ, which should he spiritually discerned by faith; and not the elements of bread and wine only: likewise the persons before whom they are should be considered; Christ, who sits at his table, and the princes of his people with him; and therefore should not feed without fear, and in a disorderly and indecent manner, as the Corinthians are charged, but with all reverence and humility.

(q) "considerando considera", Pagninus, Vatablus, Piscator, Mercerus, Gejerus.

2. And put a knife to thy throat,.... Refrain from too much talk at the table; give not too loose to thy tongue, but bridle it, considering in whose presence thou art; do not use too much freedom, either with the ruler or fellow guests; which, when persons have ate and drank well, they are too apt to do, and sometimes say things offensive to one or the other; it is good for a man to be upon his guard; see Ecc 5:2. Or restrain thine appetite; deny thyself of some things agreeable, that would lead thee to what might be hurtful, at least if indulged to excess: put as it were a knife unto thine appetite, and mortify it; which is the same as cutting off a right hand, or plucking out a right eye Mat 5:29. Or while thou art at such a table, at such a sumptuous entertainment, consider thyself as in danger, as if thou hadst a knife at thy throat; and shouldest thou be too free with the food or liquor, it would be as it were cutting thine own throat;

if thou be a man given to appetite; there is then the more danger; and therefore such a person should be doubly on his guard, since he is in the way of temptation to that he is naturally inclined to. Or, "if thou art master of appetite" (r): so the Targum,

"if thou art master of thy soul;''

if thou hast power over it, and the command of it, and canst restrain it with ease; to which agrees the Vulgate Latin version: but the former sense is more agreeable to the Hebrew idiom.

(r) "dominus animae", Vatablus, Mercerus, Michaelis.

3. Be not desirous of his dainties,.... His savoury food, which is very grateful to the taste, his rich provisions and royal dainties; do not lust after them, as the word (s) signifies, in an immoderate way, as the Israelites lusted after the fleshpots in Egypt: these may be lawfully desired, but not sinfully lusted after; and in feeding on them nature may be satisfied, and not the sensual lusts gratified in such a manner they crave, which would be criminal;

for they are deceitful meat; or, "bread of lies" (t): through the pleasant and agreeable taste of them, they lead on to luxury and excess before a man is aware, and so deceive him; they promise him a great deal of pleasure, but, being too much indulged to, they produce sickness and nauseousness. Some think they are called so, from the intention and issue of them; being designed to draw out secrets, which men are very apt to divulge, when they have ate and drank freely. Some apply this to false doctrines, which are framed sometimes in a very plausible manner, and deceive the simple; are bread of lies, lies in hypocrisy, and are very pernicious; such words eat, as do a canker, instead of yielding solid nourishment.

(s) "ne concupiscas", Pagninus, Montanus, Mercerus, Cocceius, Gejerus, Schultens; "ne coucupiscito", Piscator. (t) "panis mendaciorum", Montanus, Munster, Vatablus, Mercerus, Cocceius, Gejerus, Michaelis; "cibus mendaciorum", Piscator, Schultens.

4. Labour not to be rich,.... In an immoderate over anxious way and manner, to a weariness, as the word (u) signifies, and even as to gape for breath men ought to labour, that they may have wherewith to support themselves and families, and give to others and: if they can, lay up for their children; but then persons should not toil and weary themselves to heap up riches when they know not who shall gather them and much less make use of indirect and illicit methods to obtain them; resolving to be rich at any rate: rather men should labour for durable riches, lay up treasure in heaven, seek those things which are above, and labour to be accepted of God both here and hereafter; which only is in Christ. The Targum is,

"do not draw nigh to a rich man;''

and so the Syriac version; to which agree the Septuagint and Arabic versions;

cease from thine own wisdom; worldly wisdom in getting; riches, as if this was the highest point of wisdom; do not be always laying schemes, forming projects, inventing new things in order to get money; or do not depend upon thine own wisdom and understanding and expect to be rich by means thereof; for bread is not always to the wise, nor riches to men of understanding, Ecc 9:11. The Targum is,

"but by thine understanding depart from him;''

the rich man; and to the same purpose the Syriac and Arabic versions.

(u) "ne fatiges", Mercerus, Junius & Tremellius; "ne hiascas", Schultens.

5. Wilt thou set thine eyes upon that which is not?.... The Vulgate Latin version is,

"do not lift up thine eyes to riches which thou canst not have;''

riches no doubt are intended, and which may be said to be "not"; they are not the true riches, have only the shadow and appearance of riches; they are not lasting and durable; in a little time they will not be; they are perishing things, they have no substance or solidity in them; they are not satisfying; they do not make them happy; they are rather nonentities than realities; and therefore the eyes of the mind and the affections of the heart should not be set on them: it may be rendered, "wilt thou cause thine eyes to fly upon that which is not?" (w) denoting the intenseness of the mind, and the eagerness of the affections, and with what rapidity and force they move towards them. The Targum is,

"if thou fixest thine eyes on him, he shall not appear to thee;''

meaning the rich man: and so the Septuagint, Syriac, and Arabic versions. Ben Melech makes mention of other senses very different; according to R. Judah, the word signifies darkness, "wilt thou make thine eyes dark?" two according to others, signifies light, "wilt thou make thine eyes to shine?" and, according to Jarchi, "wilt thou double?", or shut thine eyes?

for riches certainly make themselves wings; or, "it in making makes itself wings" (x); even that which is not, on which men cause their eyes to fly; no sooner are their eyes upon that, but that flies away from them like a bird with wings; see Hos 9:11. Either men are taken from that, or that from them, and sometimes very swiftly and suddenly;

they fly away as an eagle towards heaven; the eagle flies very swiftly, none more swiftly; it flies towards heaven, out of sight, and out of reach, and out of call; so riches flee away to God, the original giver of them, from whence they came, and who is the sole disposer of them; they own him as the proprietor and distributor of them; and they flee to heaven as it were for fresh orders where they should be, and into whose hands they should come next; they flee away, so as not to be seen any more, and be recovered by those who have formerly enjoyed them.

(w) "numquid involare facies", Michaelis; "ut involent", Junius & Tremellius; "ut volent", Piscator; "ad sineves volare", Cocceius. (x) "quis faciendo faciet", Montanus, Baynus.

6. Eat thou not the bread of him that hath an evil eye,.... A sordid covetous man, that grudges every bit that is eaten, in opposition to a man of a good eye, or a bountiful one, that is liberal and generous, Pro 22:9; if he invites to a meal, do not accept of it, sit not down at his table to eat with him:

neither desire thou his dainty meats; or savoury food, so as to lust after it; See Gill on Pro 23:3.

7. For as he thinketh in his heart, so is he,.... He is not the man his mouth speaks or declares him to be, but what his heart thinks; which is discovered by his looks and actions, and by which he is to be judged of, and not by his words;

eat and drink, saith he to thee, but his heart is not with thee; he bids you eat and drink, but he does not desire you should, at least but very sparingly; it is only a mere compliment, not a hearty welcome.

8. The morsel which thou hast eaten, shalt thou vomit up,.... It shall turn in thy stomach, thou shall not be able to keep it, when thou understandest thou art not welcome; or thou wilt wish thou hadst never eaten a bit, or that thou couldest vomit up what thou hast; so disagreeable is the thought of being unwelcome, or when this appears to be the case;

and lose thy sweet words; expressed in thankfulness to the master of the feast, in praise of his food, in pleasantry with him, and the other guests at table; all which are repented of when a man finds he is not welcome.

9. Speak not in the ears of a fool,.... For it is only beating the air, and speaking to the wind; it is casting pearls before swine, and that which is holy to dogs. By the "fool" is meant a wicked man, one abandoned to sin, and hardened in it; that scoffs at all admonitions and reproofs, that derides the word, and the preachers of it, and makes a mock at all good men, and everything they say; and therefore what is serious and sacred should not be said to them, since it only becomes the object of their banter and ridicule;

for he will despise the wisdom of thy words; not only the words of doctrine, reproof, and correction, but the "wisdom" of them; or let them be ever so wisely spoken; for if the wisdom of God and his words, the truths of the Gospel, are foolishness with such, and despised by them, then much more the wisdom even of the best of men, and the wisest things they say; yea, when they deliver the wisdom of God in a mystery, the hidden wisdom, the Gospel of Christ, which therefore should be spoken among them that are perfect, Co1 1:24.

10. Remove not the old landmark,.... See Gill on Pro 22:28;

and enter not into the fields of the fatherless; to carry off the increase of them, to reap their wheat, or mow their grass, or turn in cattle to eat it; or to encroach upon them, take in any part of them, or join the whole to their own; for if there is a woe to them that lay field to field, much more to them that enter into and take the fields of the fatherless, and join them to their own, Isa 5:8.

11. For their Redeemer is mighty,.... As he must needs be, since the Lord of hosts is his name; who sympathizes with them, has mercy on them, is their father, and their friend; see Jer 50:34;

he shall plead their cause with thee; or "against thee", as the Vulgate Latin version; and will certainly carry it for them, and against thee; for, when he undertakes a cause, he pleads it thoroughly.

12. Apply thine heart unto instruction,.... To the instruction of parents, and to the instruction of ministers of the word; to the Scriptures, which are profitable to instruction in righteousness; to the instruction of wisdom, or to the Gospel of Christ, which instructs in things relating to him, and to salvation by him: or, "bring in thine heart to instruction" (y); not only bring thy body to the place of instruction, the house of God, but bring thine heart thither also;

and thine ears to the words of knowledge; the doctrines of the Gospel, which are the means of the knowledge of God and Christ, and of all divine, spiritual, and heavenly tidings; and of a growth in the knowledge of them; and therefore should be diligently hearkened and cordially attended to.

(y) "adduc", Piscator; "vel fac ingredi", Pagninus, Montanus, Mercerus; "adduc et quasi praesens siste", Michaelis,

13. Withhold not correction from the child,.... When he has committed a fault, and correction is necessary; for to spare it is the ruin of the child, and no proof of true affection in the parent, but the reverse; see Pro 13:24;

for, if thou beatest him with a rod, he shall not die; if he be beaten moderately, there is no danger of his dying under the rod, or with the stripes given him; besides, such moderate and proper corrections may be a means of preserving him from such crimes as would bring him to a shameful and untimely death, and so he shall not die such a death; and by such means, through the grace of God, he may escape the second, or eternal death.

14. Thou shall beat him with the rod,.... Or, correct him with the stripes of the children of men, in a moderate and suitable manner, proportionable to the fault committed; and as he is able to bear it, both as to body and mind;

and shalt deliver his soul from hell; be a means of preventing those sins which would bring to hell and destruction; and of bringing to repentance for those committed; and so of saving his soul, which should be the chief thing parents should have in view in chastising their children; the salvation of whose souls should be dear unto them, as it is to all truly gracious and thoughtful ones.

15. My son, if thine heart be wise,.... To that which is good; so as from it to understand in a spiritual and experimental manner things divine and heavenly; he may be said to have a wise heart who knows in some measure what his heart is, the wickedness, the original depravity and corruption, of it; the plague of his own heart; the weakness and inability of it to do that which is good; the insufficiency of his own righteousness to justify him before God; the poverty of his spirit, and the folly of his mind: and who also is wise unto salvation; that knows the way of peace, pardon, righteousness, and salvation by Christ; and who applies to him for the same; builds on him, the foundation; prizes and values him; rejoices in him, and gives him the glory of his salvation; receives his doctrines, and obeys his commands; takes up and makes a profession of him on right principles, and walks wisely, becoming his character and profession;

my heart shall rejoice, even mine; it shall certainly and greatly rejoice; these words are spoken either by Solomon, who had a wise heart himself, and that either to his son, for whom he desired the same, nothing being more rejoicing to pious parents than to see their children becomes wise, especially in spiritual things; or else to those that attended on him for instruction, who was a preacher in Jerusalem; and what is the joy and crown of rejoicing of ministers but their converts, and to see them walking in the truth? Th1 2:19, Jo3 1:4; or these words are spoken by Wisdom, that is, by Christ, to his children; who rejoices when he has found them, or when they are converted, and become wise in a spiritual sense, and walk worthy, whereby Wisdom is justified of her children, Luk 15:5; yea, there is joy in heaven, joy among the angels there, and even in the father of Christ, and of his people, Luk 15:7.

16. Yea, my reins shall rejoice,.... Which is only another phrase expressive of the same thing, and confirming the greatness of joy on the above occasion; not only his heart rejoiced, which was affectionately concerned for his son, near which he lay, the desires of which were frequently drawn out for his good, but his reins also; the seat of the afflictions rejoiced at it; showing how vehement, sincere, and hearty the joy was;

when thy lips speak right things; as they will, when the heart is wise; things agreeably to right reason, to the Scriptures of truth, the oracles of God; to the law and to the testimony; to the Gospel of Christ, and the doctrines of it; and such things as are savoury, pleasant, and profitable, and minister grace to the hearers. The Targum is,

"when my lips speak right things;''

see Pro 8:6.

17. Let not thine heart envy sinners,.... Their present prosperity and happiness, the pleasure, profit, and honour, they seem to enjoy; all which is but a shadow, fading had temporary; and yet good men are apt to envy it in their hearts, if they do not express it with their lips; and are ready to murmur and think it hard that they should be in straitened circumstances while the wicked are in flourishing ones; and inwardly fret and are uneasy at it, which they should not, Psa 37:1; or do not "emulate" or "imitate" (z) them, or do as they do, thinking thereby to enjoy the same prosperity and happiness; choose not their ways, nor desire to be with them, to have their company, or be ranked among them, Pro 3:31;

but be thou in the fear of the Lord all the day long; let the fear of God be always before thine eyes and in thine heart; be continually in the exercise of fear, which is attended with faith and trust in the Lord; with love and affection to him, and joy and delight in him; be constantly employed in the duties of religion, private and public, which the fear of God includes; and this will be a preservative from envying, murmuring, and fretting at the outward happiness of wicked men; and from joining with them in their evil ways. Aben Ezra, and who is followed by some others, render it, "but emulate or imitate the men that fear the Lord all the day long" (a); be followers of them, and do as they do; let their constant piety and devotion stir up a holy emulation in thee to copy after them and exceed them; but the former sense is best.

(z) "ne aemuletur", Pagninus, Montanus, Tigurine version, Junius et Tremellius, Piscator, Mercerus, Cocceius, Gejerus, Michaelis. (a) "Aemulare virum timentem, Jehovam", Vatablus.

18. For surely there is an end,.... Both of the prosperity of the wicked, which is but for a short time; and of the afflictions of the righteous, which are but as it were for a moment; and therefore there is no reason to envy the one, nor to be fretful under the other; the end to a good man will be peace and prosperity for ever: there is a "reward" (b), as some render it here, for the righteous, though not of debt, but of grace; upon which account they have ground to expect much here and hereafter;

and thine expectation shall not be cut off; or "hope" (c); as an hypocrite's is; for the hope of a saint is well founded upon the person and righteousness of Christ, and is an anchor sure and steadfast; his expectation of grace, and every needful supply of it, while in this life, and of eternal glory and happiness in the world to come, shall not perish; but he shall enjoy what he is hoping, expecting, and waiting for.

(b) "merces", Pagninnus, Junius & Tremellius, Piscator, Gejerus; so Ben Melech. (c) "spes tua", Pagninus, Montanus, Mercerus, Gejerus, Michaelis.

19. Hear thou, my son, and be wise,.... Hear the instruction of a father, of the word of Wisdom, of the ministers of the Gospel, which is the way to be wise unto salvation; faith comes by hearing; spiritual wisdom, and an increase of it; the Spirit of God, and his gifts and graces;

and guide thine heart in the way; in the way of the Lord, in the way of wisdom and understanding, in the way of truth and faith, in the way of religious worship, in the way of the commandments and ordinances of the Lord; in all which the heart should be guided and directed, or otherwise it will be of no avail.

20. Be not amongst winebibbers,.... Who drink to excess, otherwise wine may be drank, provided moderation is used; but it is not good to be in company with, excessive drinkers of it, lost a habit of excessive drinking should be acquired;

among riotous eaters of flesh; flesh may be lawfully eaten, but not in a riotous manner, so as to indulge to gluttony and surfeiting; nor should such persons be kept company with that do so, lest their ways should be learned and imitated.

21. For the drunkard and the glutton shall come to poverty,.... They consuming their substance upon their bellies, in eating and drinking; see Pro 21:17;

and drowsiness shall clothe a man with rags; excessive eating and drinking brings drowsiness on men, unfits them for business, and makes them idle and slothful; and spending all on their bellies, they have nothing for their backs, and are clothed in rags; see Pro 24:33.

22. Hearken unto thy father that begat thee,.... And who has a true and hearty affection for thee, and whatever he says is for thy good and welfare, which he studies and has at heart; and who therefore also has an authority over thee, and what he enjoins ought to be strictly regarded; and, having lived longer in the world, must be thought to have a larger experience and knowledge of things, and therefore should be hearkened unto;

and despise not thy mother when she is old; despise not her counsels, instructions, and advice, though she is old; and because she is so, do not reject them as old wives' fables, or as the silly talk of an old woman, as young men are too apt to do.

23. Buy the truth, and sell it not,.... Evangelical truth, the word of truth, the Gospel of salvation, which comes from the God of truth; has Christ, who is the truth, for the stem and substance of it; men are directed and led into it by the Spirit of truth; the whole matter of it is truth; truth, in opposition to the law, that was typical and shadowy; to the errors of false teachers, to everything that is fictitious, or another Gospel; and to that which is a lie, for no lie is of the truth: there are several particular doctrines of the Gospel which are so called; those which respect the knowledge of one God, and three Persons in the Godhead; the deity and sonship of Christ, his incarnation and Messiahship, salvation alone by him, a sinner's justification by his righteousness, and the resurrection of the dead; the whole of which is truth, and is an answer to Pilate's question, Joh 18:38; and this men should "buy", not books only, as Aben Ezra interprets it, such as explain and confirm truth, though these should be bought; and especially the Bible, the Scriptures of truth; yet this does not reach the sense of the text: nor is it merely to be understood of persons supporting the Gospel ministry with their purses, by which means truth is preserved, propagated, and continued: no price is set upon it, as being above all; it should be bought or had at any rate, let the expense be what it will: "buying" it supposes a person to have some knowledge of it, of the excellency, usefulness, and importance of it; and shows that he sets a value upon it, and has a high esteem for it: it is to be understood of his using all means and taking great pains to acquire it; such as reading the word, meditating upon it, attending on the public ministry, and fervent and frequent prayer for it, and a greater degree of knowledge of it; yea, it signifies a person's parting with everything for it that is required; as with his former errors he has been brought up in, or has imbibed; with his good name and reputation, being willing to be accounted a fool or a madman, and an enthusiast, or anything for the sake of it; and even with life itself, when called for; and such a man will strive and contend for it, stand fast in it, and hold it fast, and not let it go, which is meant by "selling" it; truth is not to be sold upon any account, or for any thing whatever; it is not to be slighted and neglected; it should not be parted with neither for the riches, and honours, and pleasures of this life, nor for the sake of a good name among men, nor for the sake of peace, nor for the avoiding of persecution; it should he abode by, and not departed from, though the greater number is against it, and they the riots, the wise, and learned; and though it may be traduced as novel, irrational, and licentious, and be attended with affliction;

also wisdom, and instruction, and understanding; that is, buy these also, and sell them no; "wisdom" is to be prized above everything; it is the principal thing, and should be got; all means should he used to obtain it; it may be bought without money; it should be asked of God, who gives it liberally, and, being had, should be held fast: the "instruction" the Scriptures give, the instruction of the Gospel, the instruction of Wisdom, should be valued above gold and silver, and diligently sought after; should be laid fast hold on and not parted with: "understanding" of divine and spiritual things is to be gotten; happy is the man that gets it; and above all gettings this should be got, and all means made rise of to improve and increase it. The Targum, Syriac, and Vulgate Latin versions, connect these with the word sell only, thus, "buy the truth, and sell not wisdom, and instruction, and understanding"; but as buying and selling both refer to truth, so likewise to these also. The whole verse is wanting in the Septuagint and Arabic versions.

24. The father of the righteous shall greatly rejoice,.... Or "in rejoicing shall rejoice" (d), in his son; not that he is rich, but righteous, truly righteous, internally and externally; having the righteousness of Christ imputed to him, and righteousness and true holiness wrought in him, and so lives soberly, righteously, and godly: this must be understood of a father who is himself righteous; for otherwise wicked men, if their sons do but thrive in the world, they are unconcerned about their character as righteous, or their state and condition God-ward;

and he that begetteth a wise child shall have joy of him; especially if he is wise in the best things; if he is wise unto salvation; he may be wise and knowing in things natural, have a good share of wit and sense, and be wise in worldly things, which may yield a pleasure to a natural man his parent; but, if he is a good man, he will have greater joy of his son if he is wise in the first sense. The mother and grandmother of Timothy had no doubt great joy of him, who, from a child, knew the holy Scriptures; and so had the elect lady of her children, who were walking in the truth; and so has our heavenly Father of his children, who are righteous and wise through his grace.

(d) "exultando exultabit", Paguinus, Montanus, Mercerus, Gejerus, Michaelis; "gaudendo gaudebit", Cocceias.

25. Thy father and thy mother shall be glad,.... That, is when thou art righteous and wise; see Pro 10:1; or "let thy father and thy mother be glad" (e); do everything that may make their hearts glad, and their lives easy and comfortable in their old age; by ministering to their necessities, if in any; by treading in their steps, and following their examples; by living soberly and righteously, and behaving wisely; by not only honouring them, but by seeking the honour and glory of God; showing a regard to religion, and supporting it to the utmost of their power; these are things which make the hearts of pious parents glad;

and she that bare thee shall rejoice; thy mother particularly, who bore and brought thee forth with so much pain, and brought thee up with so much care and trouble, will think it an to much recompence for all, if thou art truly wise and religious. Some accommodate this to God our heavenly Father, and to the church, the Jerusalem above, the mother of us all.

(e) "guadeat", V. L. "laetetur", Tigurine version, Junius & Tremellius, Piscator; "fac ut laetetur", Mercerus, Gejerus; "exhilaretur", Schultens.

26. My son, give me thine heart,.... These words are not the words of Solomon to his son, for a greater than Solomon is here; besides, the claim and possession of the heart do not belong to a creature, but to God; but they are the words of Wisdom, or Christ, to everyone of his sons, the children the Father has given him in covenant; who are adopted through him, regenerated by his Spirit and grace, begotten by his word and ministers as instruments, and born and brought up in his church, and to whom he stands in the relation of the everlasting Father. The heart of a wicked man is little worth, and not worth having; Satan has the possession of it, and fills it, and influences and draws it at his pleasure; the world is set in it, and there is no room for any other; sensual lusts and pleasures, whoredom, wine, and new wine, take away the heart, Hos 4:11; and it is to those this exhortation is opposed, as appears from the following verses; and the sense is, give not thine heart to women, nor to wine, but to me. Christ should have the hearts and affections of his people, and he only; he is to be loved with the whole heart, sincerely, and above all things else; and it is a good man's heart he desires; a broken and a contrite heart is not despised by him, he binds it up; a heart purified by faith in his blood, a new heart and a new spirit, in which his laws are put and written; a heart to know him, fear him, love him, and believe in him: and as he requites the heart in the exercise of every grace, as faith, fear, and love; so in the performance of, every duty, which, without the heart, is of no avail; as in prayer, singing of praise, and hearing the word, and other religious services. And it is but reasonable service, that Christ should have the hearts of his children, since he stands in such near relations to them; as father, husband, friend, and brother; is all in all unto them; is so lovely a person himself, and has so loved them, and given himself, his life, his blood, his all, for them;

and let thine eyes observe my ways; the ways which Wisdom, or Christ, took in eternity and time, in order to bring about the salvation of his people; his steps in the covenant of grace, as their surety; his coming down from heaven to earth, to do the will of his Father; his going away from hence, by submitting to the accursed death of the cross, thereby making peace and reconciliation for sin; his ascension to heaven, and session at the right hand of God, where he ever lives to intercede for us; the various methods of his grace, in calling and visiting his people, supplying their wants, protecting their persons, and preserving them safe to his kingdom and glory: these should be observed, with attention and wonder, to the encouragement of faith, and for the magnifying of the riches of grace: also the ways which he prescribes and directs his children to walk in; as himself, who is the way to the Father, the way of life and salvation; the way of faith in him, the way of truth concerning hath; the way of holiness and righteousness he leads in; the ways of his commandments; the ways in which he himself walked; all which should be observed by the enlightened eyes of the understanding, and be imitated, and copied after, and walked in; respect should be had unto them all; they should be observed and kept, as they are directed to, and in faith and love, without depending on them. Some render the words, "let thine eyes run through my ways" (f): take a thorough and exact view of them. There is a letter transposed in the word rendered "observe", which occasions a different reading; "as is a man's heart, so are his eyes"; if his heart is to Christ, his eyes will be in his ways; and, where Christ's ways are not observed, the heart is not given to him.

(f) "currant", Mercerus; "currere edomentur", Schultens.

27. For a whore is a deep ditch,.... Or, "as a deep ditch", so Aben Ezra; to which she may be compared for the filthiness of her whoredoms, and for her insatiable lust, as well as for her being never satisfied with what she receives from her lovers. Plautus compares (g) her to the sea, which devours whatever you give, and yet nothing appears; and another (h) calls a whore Charybdis, from her swallowing up and devouring all a man has. She is as a ditch that has no bottom, into which those that fall are ever sinking deeper and deeper, till they get into the bottomless pit; for there is seldom any recovery from this dreadful evil;

and a strange woman is a narrow pit; or "well" (i); into which when men fall, they bruise themselves in a terrible manner, by beating from side to side; and out of which they cannot extricate themselves; at least not easily, but with great difficulty, if ever. This may very well be applied to the whore of Rome, and the filthiness of her fornications; and the dreadful state of those who are drawn in to commit fornication with her.

(g) Truculaetus, Act. 2. Sc. 7. v. 16, 17. "Lucuculetum coenum", Bacchides, Act. 3. Sc. 1. v. 11. "Lutea meretrix", Trucul. Act. 4. Sc. 4. v. 1l. (h) Sydonius Apollinar. l. 9. Ep. 6. (i) "putens", V. L. Pagninus, Montanus, Junius & Tremellius, Piscator, Michaelis, Schultens.

28. She also lieth in wait as for a prey,.... At the door of her house, in the corner of the streets, in the dark of the night; laying her snares, and spreading her nets, for unwary persons, to make a prey of their virtue and of their money. Or, "as a man of prey" (k); a thief and robber, so Gersom; thus she watches and takes all opportunities to seize on persons, and rob them of their substance, health, and credit; or rather "as a beast of prey"; ravenous, devouring, and insatiable; so the Targum,

"as a beast ravening, she lies in wait with her eyes;''

and increaseth the transgressors among men; there is none that occasions wore sin, or makes more sinners, than a whorish woman; swearing, lying, drunkenness, thieving, stealing, housebreaking, robbing on the highway, &c. are the sins she leads into. Or, "increaseth treacherous" (l) persons; to God, to their king, to their wives, to their master's; and all that they may consume, what they can get by perfidious practices, upon them, or,

"perfidious persons among men, she adds "to herself" (m);''

she gets a parcel of abandoned wretches about her, whom she employs as her panders for her lust, or as bullies to spoil her gallants of their substance, or murder them for the sake of it.

(k) "tanquam vir praedae", Vatablus; "ut praedator", Mercerus, Gejerus, Junius & Tremellius, Piscator; "ut raptor", Cocceius; "velut praedo", Michaelis; "ut harpago", Schultens. (l) "perfidos", Junius & Tremellius, Piscator, Schultens. (m) "adjungitque sibi", Tigurine version.

29. Who hath woe?.... In this world and in the other, in body and soul; diseases of body, distress of mind, waste of substance, and all manner of evils and calamities; if any man has these, the drunkard has: from whoredom, the Holy Ghost proceeds to drunkenness, which generally go together; and dissuades from it, by observing the mischiefs that come by it;

who hath sorrow? through pains of body, with the headache, &c. or through the agonies of the mind, and tortures of conscience, for sin committed; or through poverty and want, so Aben Ezra derives the word from one that signifies "poor"; and so it may be rendered, "who hath poverty" (n)? the drunkard; see Pro 23:21;

who hath contentions? quarrels and lawsuits, which often come of drunken bouts;

who hath babbling? or "loquacity" (o)? which drunkards are subject to; much vain babbling, foolish talk, scurrilous language, scoffs, jeers, especially at religion and religious men; and sometimes such men are full of talk about religion itself, and make great pretensions to it, and the knowledge of it, in their cups, when out of them they think and talk nothing about it;

who hath wounds without cause? from words, oftentimes, drunkards go to blows upon the most frivolous accounts; fight with one another for no reason at all, and get themselves beaten and bruised for nothing;

who hath redness of eyes? the drunkard has, inflamed with wine or strong drink; which, drank frequently and to excess, is the cause of sore eyes, as well as of weakening the sight; or, however, leaves a redness there, and in other parts of the face, whereby those sons of Bacchus may be known: so it is observed (p) of Vitellius the emperor, that his face was commonly red through drunkenness. Hillerus renders it, "blackness of eyes"; such as comes from blows received; taking the word to be of the same signification with the Arabic word which so signifies: this agrees with the preceding clause; and is countenanced by the Septuagint, Syriac, and Arabic versions.

(n) "cui egestas", Montanus, Amama; "cuinam penuria", Vatablus. (o) "loquacitas", Pagninus, Junius & Tremellius, Piscator, Mercerus; so the Targum. (p) Sueton. Vita ejus, c. 17.

30. They that tarry long at the wine,.... At drinking it. Do not care to stir from it when at it; spend whole days and nights in it, and are overcome by it, and so bring upon them all the above evils;

they that go to seek mixed wine, not wine mixed with water, as used commonly by temperate people in hot countries; but either mixed with spices, to make it more palatable, or with different sorts of wine, some very strong, and more heady and intoxicating; or mere wine meant; wine "poured out", as the word (q) signifies, where there is plenty of it; and such as are given to wine go and seek out such places, and where the best is to be had. So the Targum,

"they go and seek the house of mixture, or mixed wine;''

or, as the Syriac version,

"the house of feasting;''

and so the Arabic:

"where there are junketing and drinking bouts,''

as the Septuagint.

(q) "calicibus epotandi", V. L.

31. Look not thou upon the wine when it is red,.... Or, "because it is red" (r); or shows itself red. Which was the only wine used in the land of Canaan, or, however, the most esteemed of, and that most of art which had the best colour; when it had a good, bright, red colour, or sparkled, and looked bright and beautiful, so the word signifies; and then it should not be looked upon: not that it is unlawful to look upon the colour of wine, and thereby judge of its goodness; but it should not be looked upon with a greedy eye, so as vehemently to desire it, which will lead to an intemperate use of it; just as looking upon a woman, so as to lust after her, is forbidden, Mat 5:28;

when it giveth his colour in the cup: or, its eye in the cup (s); such a bright, brisk, and beautiful colour, as is like a bright and sparkling eye. Here is a various reading; it is written in the text, "in the purse" (t); it is read in the margin, "in the cup"; and Jarchi's note takes in both,

"he that drinks wine sets his eye on the cup; and the vintner sets his on his purse;''

when it moveth itself aright; sparkles in the glass, or goes down the throat pleasantly; or rather looks well to the eye, and appears right and good, and promises a great deal of satisfaction and delight.

(r) "quia", some in Mercerus, Gejerus. (s) "oculum suum", Montanus, Gejerus, Michaelis. (t) "in crumena, vel marsupio", Mercerus.

32. At the last it biteth like a serpent,.... Though it goes down sweetly, yet it leaves a sting behind it, intemperately drank; a nausea in the stomach, a stink in the breath, pains and giddiness in the head, weakness in the eyes, trembling in the members of the body, palsy, gout, and other distempers, very painful and grievous to be bore; and, what is worse, if the conscience is awakened, sharp and cutting reflections there; and, without true repentance, torments intolerable in the world to come;

and stingeth like an adder; or "spreads" (u), or separates and scatters; that is, its poison. So the Vulgate Latin version, "diffuseth poisons as a basilisk", or "cockatrice"; the Targum and Syriac version,

"as a serpent which flies;''

it signifies the same as before.

(u) "jecur diffindet", Schultens.

33. Thine eyes shall behold strange women,.... Being inflamed with wine, shall look upon women, other men's wives, and lust after them; or harlots, whom seeking after or meeting with, when in their cups, are drawn into their embraces; excess of wine leads to whoredom (w). So Aben Ezra supplies the word "women", and Jarchi interprets it to this sense; but the Targum renders it, "strange things"; and so many others: a drunken man, through the lunges and vapours that ascend into his brain, fancies he sees strange sights; he sees things double; imagines that he sees trees walk, and many such like absurd and monstrous things;

and thine heart shall utter perverse things; or the mouth, from the abundance of the heart, and imagination of it, shall utter things contrary to sense and reason, contrary to truth and righteousness, contrary to chastity and good manners, contrary to their own honour and credit, contrary to God and men; the mouth then utters all that is in the heart, which it at other times conceals. It may have a particular respect to the unchaste, filthy, and obscene words, uttered to strange women, into whose company men fall when in liquor.

(w) "Vina parant animos Veneri", Ovid. de Arte Amandi, l. 1.

34. Yea, thou shall be as he that lieth down in the midst of the sea,.... Not in the open sea, and the waves of it, there fluctuating and tossed about; nor in an island encompassed by sea; but in a ship at sea, a drunken man reels and tumbles about, just as a ship does at sea; hence the motions and agitations of it, and of the men in it, are compared to the reeling and staggering of a drunken man, Psa 107:26;

or as he that lieth upon the top of a mast: where the motion is the greatest. Or all this may be expressive of the dangers which a drunkard is exposed unto, and of his stupidity and insensibility; for though he is in as great danger as one in the circumstances described, in a storm at sea, yet is not sensible of it; which agrees with what follows.

35. They have stricken me, shalt thou say, and I was not sick,.... Or "grieved not" (x); or was not wounded or skin broken (y); see Jer 5:3. The drunken man is here represented as saying, that though his companions, with whom he quarrelled and fought in his drunken frolics, beat him very much, yet he was not sensible of the pain and smart; and it had left no sickness nor disorder upon him; he did not find himself much the worse for it;

they have beaten me; as with hammers (z); battered and bruised him terribly, laying very hard and heavy strokes upon him;

and I felt it not; or "knew it not" (a); did not perceive it, was not sensible of it, when the blows were given, or who gave them; and thus feeling no more, and coming off so well, as he thinks, he is so far from being reclaimed from this vice, that he is more strengthened in it, and desirous of it;

when shall I awake? I will seek it yet again: that is, the wine and his boon companions, though he has been so used. So the Vulgate Latin version, "when shall I awake, and again find wines?" being heavy with sleep through intemperance, and yet thirsty, is desirous of shaking off his sleep, that he may get to drinking again, and "add drunkenness to thirst", Deu 29:19; so the Septuagint version,

"when will it be morning, that going I may seek with whom I may meet?''

(x) "non dolui", Tigurine version, Michaelis. (y) Schultens Orig. Heb. l. 1. c. 9. s. 20. (z) "contuderunt me, velut malleis", Michaelis; so Grotius. (a) "non cognovi", Pagninus, Montanus; "non novi", Cocceius.

Next: Proverbs Chapter 24

JFB

(Pro. 23:1-35)

Avoid the dangers of gluttony.

2. put a knife--an Eastern figure for putting restraint on the appetite.

3. are deceitful meat--though well tasted, injurious.

4. (Compare Ti1 6:9-10).

thine own wisdom--which regards riches intrinsically as a blessing.

5. Wilt . . . eyes--As the eyes fly after or seek riches, they are not, that is, either become transitory or unsatisfying; fully expressed by their flying away.

6–7. Beware of deceitful men, whose courtesies even you will repent of having accepted.

evil eye--or purpose (Pro 22:9; Deu 15:9; Mat 6:23).

8. The morsel . . . words--that is, disgusted with his true character, all pleasant intercourse will be destroyed.

9. (Compare Pro 9:8). "Cast not your pearls before swine" (Mat 7:6).

10. (Compare Pro 22:22-23).

11. redeemer--or avenger (Lev 25:25-26; Num 35:12), hence advocate (Job 19:25).

plead . . . thee--(Compare Job 31:21; Psa 35:1; Psa 68:5).

12. Here begins another series of precepts.

13–14. While there is little danger that the use of the "divine ordinance of the rod" will produce bodily harm, there is great hope of spiritual good.

15. The pleasure afforded the teacher by the pupil's progress is a motive to diligence.

16. my reins--(Compare Psa 7:9).

17. (Compare Margin). The prosperity of the wicked is short.

18. an end--or, "hereafter," another time, when apparent inequalities shall be adjusted (compare Psa 37:28-38).

19. guide . . . way--or direct thy thoughts to a right course of conduct (compare Pro 4:4; Pro 9:6).

20. riotous . . . flesh--prodigal, or eating more than necessary. Instead of "their flesh" (compare Margin), better, "flesh to them," that is, used for pleasure.

21. drowsiness--the dreamy sleep of the slothful.

22. Hearken--that is, obey (Pro 1:8; Eph 6:1).

despise . . . old--Adults revere the parents whom, as children, they once obeyed.

23. Buy--literally, "get" (Pro 4:5).

truth--generally and specially as opposed to errors of all kinds.

24–25. (Compare Pro 10:1; Pro 17:21, Pro 17:25).

26. A solemn warning against whoredom and drunkenness (Hos 4:11).

give me--This is the address of that divine wisdom so often presented (Pro 8:1; Pro 9:3, &c.).

heart--confidence.

observe--keep.

my ways--such as I teach you (Pro 3:17; Pro 9:6).

27. deep ditch--a narrow pit, out of which it is hard to climb.

lieth in wait--to ensnare men into the pit, as hunters entrap game (compare Pro 22:14).

28. increaseth . . . transgressors-- (Pro 5:8-10). The vice alluded to is peculiarly hardening to the heart.

29–30. This picture is often sadly realized now.

mixed wine--(Compare Pro 9:2; Isa 5:11).

31. when . . . red--the color denoting greater strength (compare Gen 49:11; Deu 32:14).

giveth . . . cup--literally, "gives its eye," that is, sparkles.

moveth . . . aright--Perhaps its foaming is meant.

32. The acute miseries resulting from drunkenness contrasted with the temptations.

33–34. The moral effects: it inflames passion (Gen 19:31, Gen 19:35), lays open the heart, produces insensibility to the greatest dangers, and debars from reformation, under the severest sufferings.

35. awake--that is, from drunkenness (Gen 9:24). This is the language rather of acts than of the tongue.

Next: Proverbs Chapter 24