Proverbs · Chapter 23

V. 1. Ruler-With a great man.

Verse 1. When thou sittest to eat with a ruler] When invited to the table of thy betters, eat moderately. Do not appear as if half starved at home. Eat not of delicacies to which thou art not accustomed; they are deceitful meat; they please, but they do not profit. They are pleasant to the sight, the taste, and the smell; but they are injurious to health. These are prudential cautions; and should be carefully observed by all who would avoid the conduct of a clown, and desire to pass for a well-bred man.

Verses 1-3. When thou sittest to eat with a ruler — When thou art invited to the table of a great man; consider diligently what is before thee — What things, what plenty and variety of meats and drinks, by which thou mayest easily be tempted to excess in partaking of them, and so mayest be induced to speak or act in an unbecoming manner. And put a knife to thy throat, &c. — Restrain and govern thine appetite, so as to avoid all excess, as with a sword hanging over thy head, or as if a man stood with a knife at thy throat ready to take thy life, if thou didst transgress. Schultens, however, with some others, reads this verse, For thou wilt put a knife to thy throat, if thou art given to appetite; that is, “If thou dost not curb thy appetite, it will expose thee to certain danger, as if a knife were at thy throat.” And be not desirous of his dainties — Especially be on thy guard when exquisite delicacies are set before thee; for they are deceitful meat — Agreeable to the taste, and promising pleasure, but, if eaten to excess, loading the stomach, injuring the health, defiling the conscience, and depriving a man of peace with God, and peace of mind. “There are two evils,” says Dr. Dodd, from Patrick, Melancthon, and others, “to be avoided at the tables of the great: the one is, too much talking; the other, too much eating: the wise man exhorts his disciple to avoid both the one and the other, by the phrase, Put a knife to thy throat; repress your appetite and your inclination to talk. Wine, company, and the gayety which attends entertainments, often invite men to be too free in the use of meat and drink; and it is by these that kings frequently prove the fidelity and the secrecy of their confidants.”

Verse 1, 2. When thou sittest to eat with a ruler, and hast a princely feast before thee of meats and wines, put a knife to thy throat, if thou be a man given to appetite. How many have stained their character at public dinners. Excision is the way to conquer crime. Every man must have an inexorable rule of temperance in his own breast, or he is lost. Cicero ridicules the man, natus abdomini, born for his belly. Christ has commanded us to cut off the right hand, and to pluck out the right eye, whenever they cause to offend. It is safest for religious characters to keep far away from the place of temptation; and if they have not resolution to stand, then their duty is at once determined, they must offend their friends rather than their God.

1-3. When thou sittest to eat with a ruler — The first three verses of this chapter are closely connected, and pertain to one and the same topic. What — Some render who. Zockler: “Him who is.” Put a knife to thy throat — Some read: “For thou wilt put.” The meaning is: Thou wilt be in great danger of ruin from overindulgence in his dainties; therefore, restrain thyself. Compare Genesis 27:4, in Hebrew. The third verse may be considered exegetical of the second: His delicacies are dangerous. Horace says that kings urge with frequent drinks those whose characters they wish to test. The last verse of the preceding chapter describes the qualities of the person who is most likely to come to preferment; so these verses caution him against the danger of luxurious living, to which he is exposed when promoted. Melanchthon regards these verses as an admonition to courtiers; but the principle may be more extensively applied.

V. 2. Put a knife-Restrain thine appetite, as if a man stood with a knife at thy throat.

Verse 2. Put a knife to thy throat] Repress thy appetite, and do not be incontinent of speech. Eat, drink, and converse, under a check.

Verses 1-3. When thou sittest to eat with a ruler — When thou art invited to the table of a great man; consider diligently what is before thee — What things, what plenty and variety of meats and drinks, by which thou mayest easily be tempted to excess in partaking of them, and so mayest be induced to speak or act in an unbecoming manner. And put a knife to thy throat, &c. — Restrain and govern thine appetite, so as to avoid all excess, as with a sword hanging over thy head, or as if a man stood with a knife at thy throat ready to take thy life, if thou didst transgress. Schultens, however, with some others, reads this verse, For thou wilt put a knife to thy throat, if thou art given to appetite; that is, “If thou dost not curb thy appetite, it will expose thee to certain danger, as if a knife were at thy throat.” And be not desirous of his dainties — Especially be on thy guard when exquisite delicacies are set before thee; for they are deceitful meat — Agreeable to the taste, and promising pleasure, but, if eaten to excess, loading the stomach, injuring the health, defiling the conscience, and depriving a man of peace with God, and peace of mind. “There are two evils,” says Dr. Dodd, from Patrick, Melancthon, and others, “to be avoided at the tables of the great: the one is, too much talking; the other, too much eating: the wise man exhorts his disciple to avoid both the one and the other, by the phrase, Put a knife to thy throat; repress your appetite and your inclination to talk. Wine, company, and the gayety which attends entertainments, often invite men to be too free in the use of meat and drink; and it is by these that kings frequently prove the fidelity and the secrecy of their confidants.”

Verse 1, 2. When thou sittest to eat with a ruler, and hast a princely feast before thee of meats and wines, put a knife to thy throat, if thou be a man given to appetite. How many have stained their character at public dinners. Excision is the way to conquer crime. Every man must have an inexorable rule of temperance in his own breast, or he is lost. Cicero ridicules the man, natus abdomini, born for his belly. Christ has commanded us to cut off the right hand, and to pluck out the right eye, whenever they cause to offend. It is safest for religious characters to keep far away from the place of temptation; and if they have not resolution to stand, then their duty is at once determined, they must offend their friends rather than their God.

1-3. When thou sittest to eat with a ruler — The first three verses of this chapter are closely connected, and pertain to one and the same topic. What — Some render who. Zockler: “Him who is.” Put a knife to thy throat — Some read: “For thou wilt put.” The meaning is: Thou wilt be in great danger of ruin from overindulgence in his dainties; therefore, restrain thyself. Compare Genesis 27:4, in Hebrew. The third verse may be considered exegetical of the second: His delicacies are dangerous. Horace says that kings urge with frequent drinks those whose characters they wish to test. The last verse of the preceding chapter describes the qualities of the person who is most likely to come to preferment; so these verses caution him against the danger of luxurious living, to which he is exposed when promoted. Melanchthon regards these verses as an admonition to courtiers; but the principle may be more extensively applied.

V. 3. Deceitful-They do not yield thee that satisfaction which thou didst expect from them.

Verses 1-3. When thou sittest to eat with a ruler — When thou art invited to the table of a great man; consider diligently what is before thee — What things, what plenty and variety of meats and drinks, by which thou mayest easily be tempted to excess in partaking of them, and so mayest be induced to speak or act in an unbecoming manner. And put a knife to thy throat, &c. — Restrain and govern thine appetite, so as to avoid all excess, as with a sword hanging over thy head, or as if a man stood with a knife at thy throat ready to take thy life, if thou didst transgress. Schultens, however, with some others, reads this verse, For thou wilt put a knife to thy throat, if thou art given to appetite; that is, “If thou dost not curb thy appetite, it will expose thee to certain danger, as if a knife were at thy throat.” And be not desirous of his dainties — Especially be on thy guard when exquisite delicacies are set before thee; for they are deceitful meat — Agreeable to the taste, and promising pleasure, but, if eaten to excess, loading the stomach, injuring the health, defiling the conscience, and depriving a man of peace with God, and peace of mind. “There are two evils,” says Dr. Dodd, from Patrick, Melancthon, and others, “to be avoided at the tables of the great: the one is, too much talking; the other, too much eating: the wise man exhorts his disciple to avoid both the one and the other, by the phrase, Put a knife to thy throat; repress your appetite and your inclination to talk. Wine, company, and the gayety which attends entertainments, often invite men to be too free in the use of meat and drink; and it is by these that kings frequently prove the fidelity and the secrecy of their confidants.”

1-3. When thou sittest to eat with a ruler — The first three verses of this chapter are closely connected, and pertain to one and the same topic. What — Some render who. Zockler: “Him who is.” Put a knife to thy throat — Some read: “For thou wilt put.” The meaning is: Thou wilt be in great danger of ruin from overindulgence in his dainties; therefore, restrain thyself. Compare Genesis 27:4, in Hebrew. The third verse may be considered exegetical of the second: His delicacies are dangerous. Horace says that kings urge with frequent drinks those whose characters they wish to test. The last verse of the preceding chapter describes the qualities of the person who is most likely to come to preferment; so these verses caution him against the danger of luxurious living, to which he is exposed when promoted. Melanchthon regards these verses as an admonition to courtiers; but the principle may be more extensively applied.

V. 4. Thine own wisdom-From worldly wisdom, which persuades men to use all possible means to get riches.

Verse 4. Labour not to be rich] Let not this be thy object. Labour to provide things honest in the sight of God and all men; and if thou get wealth, do not forget the poor, else God’s curse will be a canker even in thy gold.

Cease from thine own wisdom.] Ëtnyb binathecha, thy own

understanding or prudence. The world says, “Get rich if thou canst, and how thou canst.” Rem, si possis, recte; si non, quocunque modo rem; “Get a fortune honestly if thou canst; but if not, get one at all events.” This is the devil’s counsel, and well it is followed; but Solomon says, and God says, “Cease from thine own counsel.” Thou hast an immortal soul, and shalt shortly appear before God. Lay up treasure for heaven, and be rich towards God.

Verses 4, 5. Labour not — Hebrew, [gyt la, Do not weary thyself, namely, with immoderate cares and labours, as many covetous men do; to be rich — To raise an estate, and make thy property abundantly more than it is. Solomon does not forbid all labour, nor a provident care, which he commends in other places; but only represents how vain and foolish it is to be over solicitous, and to carry our cares and labours to such excess as to injure, if not our health of body, yet our peace and serenity of mind, and to endanger or even preclude our everlasting salvation. Cease from thine own wisdom — From that carnal wisdom which is natural to man in his corrupt estate, and which persuades men to believe that it is their interest to use all possible means to get riches, and that the happiness of their lives consists in the abundance of their possessions, directly contrary to the assertion of our blessed Lord, Luke 12:15. Wilt thou set thine eyes — Wilt thou look with earnestness and eager desire; Hebrew, Wilt thou cause thine eyes to fly; upon that which is not — Which has no solid and settled existence; which is thine to have, but not to hold; which is always upon the wing, and ofttimes gone in the twinkling of an eye. For riches certainly make themselves wings — The wings on which they fly away are of their own making: like the wings of a fowl, they grow out of themselves. 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 sand, which, when griped, slips through the fingers. “The covetous man,” says Henry, “sits hatching and brooding over his wealth till it be fledged, as the chickens under the hen, and then it is gone. Or, as if a man should be enamoured with a flight of wild fowl that light in his field, and call them his own, because they are upon his ground; whereas, if he happen to come near them, they take wing immediately, and are gone to another man’s field.” They fly away as an eagle — Swiftly, strongly, and irrecoverably. We quickly lose the sight and the possession of them. Their flying away from us is elegantly opposed to our eyes being set, or flying upon them, in the beginning of the verse.

Ver. 4. Labour not to be rich. It is a propensity which may destroy the soul, as well as the voluptuous pleasures of the prodigal. And who can amass a great fortune, without thousands of hard bargains, not to say frauds; and without a monopoly which draws away trade from many families who can hardly live? And who that has gained a fortune can be sure to keep it? Perhaps he may lose it by some speculation before he dies. Perhaps his heir may most disgracefully waste it. It is not much more than seven hundred and fifty years since William the Conqueror gave large tracts of land to his Norman friends. Now there are but a few families who retain the name to which the land was granted; and which of them can prove that they are of the same blood? Look at the peerage. How many titles are extinct; and how few of the ancient ones still retained have descended in a direct line. Thus “riches make themselves wings;” yea, the strong wings of an eagle, who carries her prey far beyond the reach of man, and they fly away into the hands of strangers. Thus invading armies have often conveyed them to a hostile shore. Who then would fill his life with cares, and hazard his salvation, for things which are not?

4. Labour not to be rich — Be not over anxious for wealth, nor use improper or dishonourable means to obtain it. Depend less upon thy own sagacity than upon the blessing of God. This applies well to those who stand before kings or occupy high places. 1 Timothy 6:9, 10.

V. 5. Set thine eyes-Look upon it with earnestness and desire. Is not-Which has no solid and settled being. Eagle-Swiftly, strongly, and irrecoverably.

Verses 4, 5. Labour not — Hebrew, [gyt la, Do not weary thyself, namely, with immoderate cares and labours, as many covetous men do; to be rich — To raise an estate, and make thy property abundantly more than it is. Solomon does not forbid all labour, nor a provident care, which he commends in other places; but only represents how vain and foolish it is to be over solicitous, and to carry our cares and labours to such excess as to injure, if not our health of body, yet our peace and serenity of mind, and to endanger or even preclude our everlasting salvation. Cease from thine own wisdom — From that carnal wisdom which is natural to man in his corrupt estate, and which persuades men to believe that it is their interest to use all possible means to get riches, and that the happiness of their lives consists in the abundance of their possessions, directly contrary to the assertion of our blessed Lord, Luke 12:15. Wilt thou set thine eyes — Wilt thou look with earnestness and eager desire; Hebrew, Wilt thou cause thine eyes to fly; upon that which is not — Which has no solid and settled existence; which is thine to have, but not to hold; which is always upon the wing, and ofttimes gone in the twinkling of an eye. For riches certainly make themselves wings — The wings on which they fly away are of their own making: like the wings of a fowl, they grow out of themselves. 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 sand, which, when griped, slips through the fingers. “The covetous man,” says Henry, “sits hatching and brooding over his wealth till it be fledged, as the chickens under the hen, and then it is gone. Or, as if a man should be enamoured with a flight of wild fowl that light in his field, and call them his own, because they are upon his ground; whereas, if he happen to come near them, they take wing immediately, and are gone to another man’s field.” They fly away as an eagle — Swiftly, strongly, and irrecoverably. We quickly lose the sight and the possession of them. Their flying away from us is elegantly opposed to our eyes being set, or flying upon them, in the beginning of the verse.

5. That which is not — This assigns a reason for the preceding admonition. Why pursue so eagerly that which is so uncertain and evanescent? Stuart’s rendering is good: “Wilt thou suffer thine eyes to fly toward it.” “To flit over it.” — Conant. It is, indeed, no more, (Job 7:9;) for it will surely make itself wings and fly away. As an eagle toward heaven — “As an eagle and the birds of heaven.” — Conant. Compare Matthew 6:20.

V. 6. Evil eye-Of the envious or covetous man.

Verse 6. Of him that hath an evil eye] Never eat with a covetous or stingy man; if he entertains you at his own expense, he grudges every morsel you put in your mouth. This is well marked by the wise man in the next verse: “Eat and drink, saith he: but his heart is not with thee.”

Verses 6-8. Eat not thou the bread of him that hath an evil eye — Of an envious or covetous man, who secretly grudges thee the meat which is set before thee. For as he thinketh in his heart, so is he — Thou must not judge of him by his words, for in them he professes kindness, (as it follows,) but by the constant temper of his mind, which he hath fully discovered to all that know him by the course of his life. Eat and drink, saith he, but his heart is not with thee — He hath no sincere love to thee, but inwardly grudges thee that which he outwardly offers thee. The morsel, &c., shall thou vomit up again — When thou perceivest his churlish disposition and conduct, his meat will be loathsome to thee, and thou wilt wish that thou hadst never eaten it; and lose thy sweet words — Thy pleasant discourse, wherewith thou didst adorn his table, and design both to delight and profit him, is lost, and of no effect to him, and thou wilt be ready to repent of it.

6-8. An evil eye — Is evil of eye: a metaphor denoting a malignant disposition or design — an envious, avaricious, or evil-designing mind. Deuteronomy 15:7-9; Matthew 20:15. The word r[v. (sha’har,) thinketh, has given the critics some trouble, but it is probable that our Authorized Version gives the right sense. A man’s character is determined by the state of his mind, and not merely by the words he utters. An evil design may be concealed under a mask of pleasant words. Verse 8 represents, by a strong metaphor, the disgust that will be produced in the mind of the guest at the discovery that all the courtesies of the host were deceitful, and covered a malignant or selfish design. Sweet words — Meaning, perhaps, those addressed to the guest at the feast. Stuart expresses the sentiment well: “Beware of flattering and deceitful men, who show you special civilities only to mislead you and to put you off your guard. Their courtesies will be loathed when their design is known.” For the opposite of an “evil eye,” compare Proverbs 22:9.

V. 7. So is he-You are not to judge of him by his words, but by the constant temper of his mind.

Verses 6-8. Eat not thou the bread of him that hath an evil eye — Of an envious or covetous man, who secretly grudges thee the meat which is set before thee. For as he thinketh in his heart, so is he — Thou must not judge of him by his words, for in them he professes kindness, (as it follows,) but by the constant temper of his mind, which he hath fully discovered to all that know him by the course of his life. Eat and drink, saith he, but his heart is not with thee — He hath no sincere love to thee, but inwardly grudges thee that which he outwardly offers thee. The morsel, &c., shall thou vomit up again — When thou perceivest his churlish disposition and conduct, his meat will be loathsome to thee, and thou wilt wish that thou hadst never eaten it; and lose thy sweet words — Thy pleasant discourse, wherewith thou didst adorn his table, and design both to delight and profit him, is lost, and of no effect to him, and thou wilt be ready to repent of it.

6-8. An evil eye — Is evil of eye: a metaphor denoting a malignant disposition or design — an envious, avaricious, or evil-designing mind. Deuteronomy 15:7-9; Matthew 20:15. The word r[v. (sha’har,) thinketh, has given the critics some trouble, but it is probable that our Authorized Version gives the right sense. A man’s character is determined by the state of his mind, and not merely by the words he utters. An evil design may be concealed under a mask of pleasant words. Verse 8 represents, by a strong metaphor, the disgust that will be produced in the mind of the guest at the discovery that all the courtesies of the host were deceitful, and covered a malignant or selfish design. Sweet words — Meaning, perhaps, those addressed to the guest at the feast. Stuart expresses the sentiment well: “Beware of flattering and deceitful men, who show you special civilities only to mislead you and to put you off your guard. Their courtesies will be loathed when their design is known.” For the opposite of an “evil eye,” compare Proverbs 22:9.

V. 8. Vomit up-When thou perceivest his churlish disposition, his meat will be loathsome to thee. Sweet words-Thy pleasant discourse wherewith thou didst design to delight and profit him.

Verse 8. The morsel which thou hast eaten] On reflection thou wilt even blame thyself for having accepted his invitation.

Verses 6-8. Eat not thou the bread of him that hath an evil eye — Of an envious or covetous man, who secretly grudges thee the meat which is set before thee. For as he thinketh in his heart, so is he — Thou must not judge of him by his words, for in them he professes kindness, (as it follows,) but by the constant temper of his mind, which he hath fully discovered to all that know him by the course of his life. Eat and drink, saith he, but his heart is not with thee — He hath no sincere love to thee, but inwardly grudges thee that which he outwardly offers thee. The morsel, &c., shall thou vomit up again — When thou perceivest his churlish disposition and conduct, his meat will be loathsome to thee, and thou wilt wish that thou hadst never eaten it; and lose thy sweet words — Thy pleasant discourse, wherewith thou didst adorn his table, and design both to delight and profit him, is lost, and of no effect to him, and thou wilt be ready to repent of it.

6-8. An evil eye — Is evil of eye: a metaphor denoting a malignant disposition or design — an envious, avaricious, or evil-designing mind. Deuteronomy 15:7-9; Matthew 20:15. The word r[v. (sha’har,) thinketh, has given the critics some trouble, but it is probable that our Authorized Version gives the right sense. A man’s character is determined by the state of his mind, and not merely by the words he utters. An evil design may be concealed under a mask of pleasant words. Verse 8 represents, by a strong metaphor, the disgust that will be produced in the mind of the guest at the discovery that all the courtesies of the host were deceitful, and covered a malignant or selfish design. Sweet words — Meaning, perhaps, those addressed to the guest at the feast. Stuart expresses the sentiment well: “Beware of flattering and deceitful men, who show you special civilities only to mislead you and to put you off your guard. Their courtesies will be loathed when their design is known.” For the opposite of an “evil eye,” compare Proverbs 22:9.

V. 9. Of a fool-Cast not away good counsels upon incorrigible sinners.

Verse 9. Speak not in the ears of a fool — Cast not away good counsels upon obstinate and incorrigible sinners: see Matthew 7:6. For he will despise the wisdom of thy words — He will scornfully reject thy wise and good admonitions.

9. Speak not in the ears of a fool — Compare Matthew 7:6: “Cast [not] ye your pearls before swine.” Waste not your time in talking to him who despises all you say. Compare Proverbs 9:8.

V. 10. Enter not-To possess their lands.

Verse 10. Remove not the old landmark] See the preceding chapter, Proverbs 22:28.

Enter not into the fields of the fatherless] Take nothing that belongs to an orphan. The heaviest curse of God will fall upon them that do so.

Verses 10, 11. Enter not into the fields of the fatherless — Either to take away their goods, or rather, to possess their lands, as this phrase is used, 2 Samuel 5:6. For their Redeemer is mighty — Hebrew, µlag, their near kinsman, to whom it belongs to avenge their wrongs, and to recover and maintain their rights: see on Leviticus 25:25; Numbers 35:12; Job 19:25. God is pleased to call himself the kinsman of the fatherless, to show how much he concerns himself for the relief of oppressed and helpless persons.

Ver. 10. Remove not the old landmark. See on Deuteronomy 19:14.

10, 11. Remove not… landmark — That which marked the border of the field. Encroach not upon the rights of others, especially of the orphan or other defenceless person. See Proverbs 22:28. For their redeemer — µlag, (goal-am,) their kinsman, patron, defender, avenger, is strong, etc. Jehovah is expressed in the Septuagint. He shall plead their cause with thee — That is, against thee. Our Authorized Version does not give the full force of the original: He will defend their suit against thee; or, he himself will take their case. Deuteronomy 19:14; 27:17; Proverbs 22:28; Job 31:21.

V. 11. Redeemer-Heb. their near kinsman, to whom it belongs to avenge their wrongs, and to recover and maintain their rights.

Verse 11. For their redeemer is mighty] גאלם goalam, their kinsman. The word means the person who has a right, being next in blood, to redeem a field or estate, alienated from the family, to avenge the blood of a murdered relative, by slaying the murderer; and to take to wife a brother’s widow, who had died childless, in order to preserve the family. The strength here mentioned refers to the justness of his claim, the extent of his influence, and the powerful abettors of such a cause. But in reference to the orphans here mentioned, they having no kinsman, God takes up, vindicates, and avenges their cause.

Verses 10, 11. Enter not into the fields of the fatherless — Either to take away their goods, or rather, to possess their lands, as this phrase is used, 2 Samuel 5:6. For their Redeemer is mighty — Hebrew, µlag, their near kinsman, to whom it belongs to avenge their wrongs, and to recover and maintain their rights: see on Leviticus 25:25; Numbers 35:12; Job 19:25. God is pleased to call himself the kinsman of the fatherless, to show how much he concerns himself for the relief of oppressed and helpless persons.

Ver. 11. For their Redeemer is mighty. Hebrews µlag goalam, their kinsman, who under the law of Moses had the right to redeem the estate. God is the father of the fatherless, and he will avenge all trespasses, and will replace the landmark for the widow and the orphan, with vengeance on the oppressor.

10, 11. Remove not… landmark — That which marked the border of the field. Encroach not upon the rights of others, especially of the orphan or other defenceless person. See Proverbs 22:28. For their redeemer — µlag, (goal-am,) their kinsman, patron, defender, avenger, is strong, etc. Jehovah is expressed in the Septuagint. He shall plead their cause with thee — That is, against thee. Our Authorized Version does not give the full force of the original: He will defend their suit against thee; or, he himself will take their case. Deuteronomy 19:14; 27:17; Proverbs 22:28; Job 31:21.

Ver. 12. Apply thine heart unto instruction, to acquire in schools, the elements of knowledge. You will need them in all the future walks of life, for professional duties, and to act your part in conversation. They will open your genius, will enable you to survey nature, and contemplate characters, with more than vulgar eyes. They will elevate your own character; while without them, you will be degraded and despised. Above all, pray the Lord to aid you, in making such an estimate of life and all its relations, as to apply your heart to true wisdom.

12. Heart… ears — Not only hearing the words of “instruction,” but treasuring them up, so that they may influence the future life. Comp. Proverbs 22:19.

V. 13. Shall not die-It is a likely way to prevent his destruction.

Ver. 13. Withhold not correction from the child. See on Proverbs 13:24.

13, 14. Withhold not correction — Solomon did not trust wholly to moral suasion in the education of children, but insisted on the rod as necessary for the salvation of the child. Compare Proverbs 13:24; 19:18; 22:15; 29:15; on verse 13; 3:27. Not that all children need it, but some assuredly do. “By the neglect of early correction the passions obtain the ascendency, the temper becomes irascible, peevish, querulous; pride is nourished, humility destroyed; and by the habit of indulgence the mind is incapacitated to bear with firmness and equanimity the cares and sorrows, the checks and disappointments, to which flesh is heir.” — Holden. Comp. Proverbs 4:13; 15:24: 7:27, seq.; 9:18.

Verse 14. Thou shalt beat him with the rod] A proper correction of children was a favourite point of discipline with Solomon. We have already seen how forcibly he speaks on this subject. See the notes on the places referred to in the margin.

13, 14. Withhold not correction — Solomon did not trust wholly to moral suasion in the education of children, but insisted on the rod as necessary for the salvation of the child. Compare Proverbs 13:24; 19:18; 22:15; 29:15; on verse 13; 3:27. Not that all children need it, but some assuredly do. “By the neglect of early correction the passions obtain the ascendency, the temper becomes irascible, peevish, querulous; pride is nourished, humility destroyed; and by the habit of indulgence the mind is incapacitated to bear with firmness and equanimity the cares and sorrows, the checks and disappointments, to which flesh is heir.” — Holden. Comp. Proverbs 4:13; 15:24: 7:27, seq.; 9:18.

15, 16. Heart and reins are used interchangeably. Cp. Psalm 16:7; 17:3.

V. 16. My reins-I shall rejoice with all my soul.

15, 16. Heart and reins are used interchangeably. Cp. Psalm 16:7; 17:3.

Verses 17, 18. Let not thy heart envy sinners — Let not the consideration of their present impunity and prosperity excite thee either to envy them, or to approve and imitate their evil courses; but be thou in the fear of the Lord — Reverence the presence of the Divine Majesty, and dread his power and justice, and those judgments which he hath prepared for sinners, and thou wilt see no cause to envy, but rather to pity them; all the day long — Not only when thou art in trouble, but in all times and conditions. For surely there is an end — An expected and happy end for such as fear God; or, a reward, as the word tyrja, here used, is rendered, Proverbs 24:20. And thine expectation shall not be cut off — Thou shalt certainly enjoy that good which thou expectest, as the wicked shall lose that happiness which they enjoy.

17. Let not thine heart envy sinners — Neither their freedom from restraint, enjoyment in sinful pleasures, nor their seeming prosperity. Comp. Psalm 37:1; 73:3; 3:31; 24:1.

V. 18. An end-An expected and happy end for such as fear God.

Verse 18. Surely there is an end] tyrja vy yesh acharith, there is another life; “and thy expectation” of the enjoyment of a blessed immortality “shall not be cut off.” The Old MS. Bible reads thus: For thou schalt hav hop in the last: and thin abiiding schal not ben taken awei. “For the ende is not yet come; and thy pacient abydinge shal not be in vayne.”— COVERDALE.

Verses 17, 18. Let not thy heart envy sinners — Let not the consideration of their present impunity and prosperity excite thee either to envy them, or to approve and imitate their evil courses; but be thou in the fear of the Lord — Reverence the presence of the Divine Majesty, and dread his power and justice, and those judgments which he hath prepared for sinners, and thou wilt see no cause to envy, but rather to pity them; all the day long — Not only when thou art in trouble, but in all times and conditions. For surely there is an end — An expected and happy end for such as fear God; or, a reward, as the word tyrja, here used, is rendered, Proverbs 24:20. And thine expectation shall not be cut off — Thou shalt certainly enjoy that good which thou expectest, as the wicked shall lose that happiness which they enjoy.

Ver. 18. Surely there is an end. tyrja vy yesh acharith, there is a hereafter—another life. This is evidently the sense of the original. And thine expectation [of immortality] shall not be cut off. This expectation or hope was the support of good men in every age. They had the hope and the promise; we have the demonstration, in the resurrection of Christ from the dead.

18. Surely there is an end — This translation is not entirely satisfactory; for, although tyrja, (ahharith,) does sometimes mean an end or termination, as that which comes after or last, yet it has also other meanings, embracing that which is after, or the hereafter, etc. Dr. A. Clarke renders: “There is another life.” Stuart: “For if there is a hereafter,” that is, as sure as there is, etc. Muenscher: “For surely there is a reward;” that is, something occurring after and in consequence of a pious life. Noyes, the same substantially. The pious man looks for a blessed future, and his expectations shall not be cut off. This is one of the few passages in which Solomon is supposed to refer to a future life. Like other ethical writers, even Christian, he confines his motives for action chiefly to this world. Comp. Proverbs 11:7; 14:32; 24:14.

V. 19. Guide-Order the whole course of thine affections and actions. In the way-In God’s way.

Verses 19-21. Hear and be wise — Rest not in hearing, but see that thou grow wiser and better by it. And guide thy heart in the way — Order the whole course of thine affections and actions in God’s way, often termed the way, as has been observed before. Be not among wine-bibbers — Avoid their conversation and company, lest thou be either infected or injured by them. The drunkard and the glutton shall come to poverty — Which is the common effect of revelling, feasting, and riotous living. Drowsiness shall clothe a man with rags — They are wont to be attended also with immoderate sleeping, laziness, and neglect of all business, which as certainly will reduce men to extreme beggary as gluttony or drunkenness does.

19. In the way — Meaning the right way, the way in which it ought to go. Control the affections, sentiments, and intellectual processes. Direct your studies aright.

Verse 20. Be not among winebibbers] There is much of this chapter spent in giving directions concerning eating, drinking, and entertainments in general. First, the pupil is directed relative to the manner in which he is to conduct himself in his visits to the tables of the rich and great. 2. Relative to the covetous, and his intercourse with them. And 3. To public entertainments, where there were generally riot and debauch. The reasons, says Calmet, which induced the wise man to give these directions were, 1. The useless expense. 2. The loss of time. 3. The danger from bad company. And 4. The danger of contracting irregular habits, and of being induced to lead a voluptuous and effeminate life.

Verses 19-21. Hear and be wise — Rest not in hearing, but see that thou grow wiser and better by it. And guide thy heart in the way — Order the whole course of thine affections and actions in God’s way, often termed the way, as has been observed before. Be not among wine-bibbers — Avoid their conversation and company, lest thou be either infected or injured by them. The drunkard and the glutton shall come to poverty — Which is the common effect of revelling, feasting, and riotous living. Drowsiness shall clothe a man with rags — They are wont to be attended also with immoderate sleeping, laziness, and neglect of all business, which as certainly will reduce men to extreme beggary as gluttony or drunkenness does.

20, 21. Winebibbers — That is, persons who drink excessively. Riotous eaters of flesh — Muenscher says”Prodigal of flesh for themselves.” “Prodigal of flesh for their gratification.” — Stuart. Some render: Prodigal of their own flesh or bodies — wasting their bodies in debauch. Verse 21, where drunkard and glutton correspond to the terms “winebibbers” and “eaters of flesh” of verse 20, seems to fix the sense. Compare Proverbs 5:9, 11; 31:3. “The full force of the expression ‘prodigal of flesh’ cannot be felt except in a country like Palestine, where animal food does not enter into the ordinary diet of the people, and where it is esteemed a real luxury, and, as such, occasionally indulged in to great excess.” — Muenscher. Comp. Deuteronomy 21:19, 20; Proverbs 7:14; 9:11; 15:17; Romans 13:13; Ephesians 5:18.

Verses 19-21. Hear and be wise — Rest not in hearing, but see that thou grow wiser and better by it. And guide thy heart in the way — Order the whole course of thine affections and actions in God’s way, often termed the way, as has been observed before. Be not among wine-bibbers — Avoid their conversation and company, lest thou be either infected or injured by them. The drunkard and the glutton shall come to poverty — Which is the common effect of revelling, feasting, and riotous living. Drowsiness shall clothe a man with rags — They are wont to be attended also with immoderate sleeping, laziness, and neglect of all business, which as certainly will reduce men to extreme beggary as gluttony or drunkenness does.

20, 21. Winebibbers — That is, persons who drink excessively. Riotous eaters of flesh — Muenscher says”Prodigal of flesh for themselves.” “Prodigal of flesh for their gratification.” — Stuart. Some render: Prodigal of their own flesh or bodies — wasting their bodies in debauch. Verse 21, where drunkard and glutton correspond to the terms “winebibbers” and “eaters of flesh” of verse 20, seems to fix the sense. Compare Proverbs 5:9, 11; 31:3. “The full force of the expression ‘prodigal of flesh’ cannot be felt except in a country like Palestine, where animal food does not enter into the ordinary diet of the people, and where it is esteemed a real luxury, and, as such, occasionally indulged in to great excess.” — Muenscher. Comp. Deuteronomy 21:19, 20; Proverbs 7:14; 9:11; 15:17; Romans 13:13; Ephesians 5:18.

Verse 22. Despise not thy mother when she is old.] A very necessary caution, as very old women are generally helpless, useless, and burdensome: yet these circumstances do not at all lessen the child’s duty. And this duty is strengthened by the Divine command here given.

Verses 22-25. Hearken unto thy father that begat thee — And who, therefore, desires and seeks thy good in all his counsels; and despise not thy mother when she is old — When the infirmity of age is added to that of her sex, which is apt to produce contempt. Buy the truth — Purchase a true and saving knowledge of God, and his will concerning thy salvation, upon any terms; spare no pains nor cost to obtain it; and sell it not — Do not forget it, nor forsake it for any worldly advantages, as unthinking backsliders frequently do; also wisdom and understanding — Whereby thou mayest be enabled to love and practice the truths known and received. The father of the righteous shall greatly rejoice — “For there is no greater joy a parent can have than to see his son take virtuous ways; which, as it is the only wisdom, so it gives both parents and children the highest pleasure and satisfaction.” Thy father and thy mother shall be glad — “Let not thy father and mother then want this singular pleasure; but, by thy well-doing, fill the heart of her that bare thee with joy and triumph; who, for all the pains and care she hath had in thy birth, and about thy education, desires no other requital but only this.” — Bishop Patrick. Thus Solomon twice urges the same consideration, as a powerful argument to prevail with all children, that are not void of natural affection, to labour to be wise and good, that so they may rejoice the hearts of their parents, to whom they are under such high and indelible obligations.

22. Despise not thy mother — A negative for a positive precept — pay to thine aged mother all due deference and respect. When… old — Some read, because she is old. Let not the infirmities of age lessen thy esteem for her.

V. 23. Buy-Purchase it upon any terms, spare no pains or cost. Truth-The true and saving knowledge of God’s will. Sell it not-Do not forsake it for any worldly advantage.

Verse 23. Buy the truth] Acquire the knowledge of God at all events; and in order to do this, too much pains, industry, and labour cannot be expended.

And sell it not] When once acquired, let no consideration deprive thee of it. Cleave to and guard it, even at the risk of thy life. Coverdale translates: “Labour for to get the treuth; sell not awaye wissdome.”

Verses 22-25. Hearken unto thy father that begat thee — And who, therefore, desires and seeks thy good in all his counsels; and despise not thy mother when she is old — When the infirmity of age is added to that of her sex, which is apt to produce contempt. Buy the truth — Purchase a true and saving knowledge of God, and his will concerning thy salvation, upon any terms; spare no pains nor cost to obtain it; and sell it not — Do not forget it, nor forsake it for any worldly advantages, as unthinking backsliders frequently do; also wisdom and understanding — Whereby thou mayest be enabled to love and practice the truths known and received. The father of the righteous shall greatly rejoice — “For there is no greater joy a parent can have than to see his son take virtuous ways; which, as it is the only wisdom, so it gives both parents and children the highest pleasure and satisfaction.” Thy father and thy mother shall be glad — “Let not thy father and mother then want this singular pleasure; but, by thy well-doing, fill the heart of her that bare thee with joy and triumph; who, for all the pains and care she hath had in thy birth, and about thy education, desires no other requital but only this.” — Bishop Patrick. Thus Solomon twice urges the same consideration, as a powerful argument to prevail with all children, that are not void of natural affection, to labour to be wise and good, that so they may rejoice the hearts of their parents, to whom they are under such high and indelible obligations.

Ver. 23. Buy the truth, by making every sacrifice for religion that is required, and by seeking it, as in ver. 12. Sell it not; do not repudiate, nor cast it away. Christ is the pearl of great price, the word of truth is incorruptible, and heaven is an inheritance which fadeth not away. Worldly wisdom is often bought too dear, but no man ever paid too high a price for truth. When Moses bartered the riches, the honours, and the hopes of Egypt for the reproach of Christ, the circumstances of his life and death prove that he made a happy exchange. See Reflections on Deuteronomy

34. and Matthew 17. Whereas he who like Esau, sells his part in the covenant, can never by tears atone for his crime. What a pity then that poor sinners should be so unwilling to part with their rags and dirt and shame, for the unsearchable riches of the knowledge of Christ, by whom came both grace and truth. Let them but walk in the truth, and religion will soon put a whole coat on their back, and store their cottage with the true riches of contentment, peace, and love.

23. Buy the truth — Acquire it by paying the necessary price — earnest search, diligent pursuit, careful study, time, money, whatever is requisite to the obtaining of it. Sell it not — Never part with it at any price. “Buy,” or get, or acquire, is also to be understood before the other terms of the verse. Buy wisdom, and discipline, and discernment. Compare Proverbs 4:5, 7; 16:16; Matthew 13:46.

Verses 22-25. Hearken unto thy father that begat thee — And who, therefore, desires and seeks thy good in all his counsels; and despise not thy mother when she is old — When the infirmity of age is added to that of her sex, which is apt to produce contempt. Buy the truth — Purchase a true and saving knowledge of God, and his will concerning thy salvation, upon any terms; spare no pains nor cost to obtain it; and sell it not — Do not forget it, nor forsake it for any worldly advantages, as unthinking backsliders frequently do; also wisdom and understanding — Whereby thou mayest be enabled to love and practice the truths known and received. The father of the righteous shall greatly rejoice — “For there is no greater joy a parent can have than to see his son take virtuous ways; which, as it is the only wisdom, so it gives both parents and children the highest pleasure and satisfaction.” Thy father and thy mother shall be glad — “Let not thy father and mother then want this singular pleasure; but, by thy well-doing, fill the heart of her that bare thee with joy and triumph; who, for all the pains and care she hath had in thy birth, and about thy education, desires no other requital but only this.” — Bishop Patrick. Thus Solomon twice urges the same consideration, as a powerful argument to prevail with all children, that are not void of natural affection, to labour to be wise and good, that so they may rejoice the hearts of their parents, to whom they are under such high and indelible obligations.

Verses 22-25. Hearken unto thy father that begat thee — And who, therefore, desires and seeks thy good in all his counsels; and despise not thy mother when she is old — When the infirmity of age is added to that of her sex, which is apt to produce contempt. Buy the truth — Purchase a true and saving knowledge of God, and his will concerning thy salvation, upon any terms; spare no pains nor cost to obtain it; and sell it not — Do not forget it, nor forsake it for any worldly advantages, as unthinking backsliders frequently do; also wisdom and understanding — Whereby thou mayest be enabled to love and practice the truths known and received. The father of the righteous shall greatly rejoice — “For there is no greater joy a parent can have than to see his son take virtuous ways; which, as it is the only wisdom, so it gives both parents and children the highest pleasure and satisfaction.” Thy father and thy mother shall be glad — “Let not thy father and mother then want this singular pleasure; but, by thy well-doing, fill the heart of her that bare thee with joy and triumph; who, for all the pains and care she hath had in thy birth, and about thy education, desires no other requital but only this.” — Bishop Patrick. Thus Solomon twice urges the same consideration, as a powerful argument to prevail with all children, that are not void of natural affection, to labour to be wise and good, that so they may rejoice the hearts of their parents, to whom they are under such high and indelible obligations.

25. Father… rejoice… mother — Muenscher and Zockler forcibly render this thus: “Let thy father and thy mother be glad, and let her that bare thee rejoice;” that is, by thy attaining to righteousness and wisdom, according to the preceding verse. Compare Proverbs 10:1; 15:20; 27:11.

V. 26. Give me-Solomon here speaks in God’s name.

Verse 26. My son, give me thine heart] This is the speech of God to every human soul; give thy affections to God, so as to love him with all thy heart, soul, mind, and strength.

And let thine eyes observe my ways.] Be obedient to me in all things. My son, thou believest that I AM, and that I AM the Fountain of all good. Give me thy heart; it is I alone who can make thee happy. Observe my ways-follow me; do what is right in my sight. This exhortation contains three words: BELIEVE LOVE, OBEY! This is the sum of God’s counsels to every child of man.

Verse 26. My son, give me thy heart — Receive my counsels with thy whole heart; for the heart being esteemed by the ancients the seat of the affections, Solomon may, accordingly, be properly understood as calling upon his disciples to embrace his doctrine and injunctions with the warmest affection, and to reduce them to practice without any reluctance or delay; and let thine eyes observe my ways — Let thy mind seriously and practically consider the ways which I prescribe to thee. Or, rather, God is here speaking by Solomon, and saying to every true child of his, Son, daughter, give me thy heart. Certainly the heart is that which God especially 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: he must be the chief object of our love. Our thoughts must dwell upon him; and on him, as our chief good and highest end, our most fervent affections must be placed. We must not think to divide our hearts between him and the world: he will have the whole heart, or no part of it. Thou shalt love the Lord thy God with all thy heart.

Ver. 26. My son, give me thine heart. Why should the young man give his heart to the sensual delights of the age; to dogs, horses, taverns, theatres, and harlots, as in the next words. These are the ways which lead to the loss of fortune, the ruin of health, and the damnation of the soul. It is the voice of truth which warns them of danger. Give me thy heart, says the Lord; thy body, with all the vigour and bloom of youth; thy mind, with all its powers. All happiness, all beauty, all perfection dwell with God. The beauty of created good fades like the verdure of the year; but with God the glory is permanent. To know and love him with all the heart, is life and heaven opened on earth.

26. My son, give me thine heart — Some commentators understand this as simply the language of Solomon to his pupil: Give me thine affectionate attention, and observe my instructions; but others take it as the direct address of God to the soul of man, or of the Divine Hhokmah. So Clarke: “This is the speech of God to any human soul.” Muenscher: “Solomon would seem here to rise above himself, and to speak in the name and person of the Divine Wisdom.” As the writer gives us no intimation of any such change of speaker, and as the context scarcely justifies the supposition, I incline to the opinion that the writer is here speaking in his own proper person. Nevertheless, it is true that the words are very befitting the mouth of our Father who is in heaven; and, though Solomon in the old dispensation may not expressly represent him as speaking in such terms, the whole tenor of the new dispensation teaches us to regard Him as even saying to us, “My son, give me thine heart.” Zockler says: “The speaker here is evidently Wisdom personified, as in Proverbs 7:6, 5.” Let thine eyes observe — Rather, delight in, my ways.

Verse 27. For a whore is a deep ditch] See on Proverbs 22:14.

Verses 27, 28. For a whore is a deep ditch — In which a man is in evident danger of perdition, and out of which it is exceeding difficult to escape. See the note on Proverbs 22:14. She lieth in wait, &c. — Watching all opportunities of insnaring young men to their destruction; and increaseth the transgressors among men — She is the cause of innumerable sins against God, and against the souls and bodies of those whom she insnares, and by her arts and wicked example involves many persons in the guilt of her sins. She is of no other use in the world, which already is too bad, but to make it worse, by increasing the number of lewd, faithless, and incorrigible sinners.

27, 28. A strange woman — A lewd woman. Verse 27 very forcibly represents the helpless and all but inextricable condition of him who falls a prey to the wiles of a bad woman. As for a prey — Like a robber. Compare Proverbs 22:14. Increaseth the transgressors — Literally, the treacherous; those who act covertly, as under a cloak, or in the dark. Men of licentious habits are compelled to resort to falsehood, deception, and hypocrisy, in order both to cover up and support their vices. Compare Proverbs 7:12; 22:14. “More iniquity springs from this source of evil than from any other in the whole system of sin, [strong drink excepted.] Women and strong drink cause millions to transgress.” — Adam Clarke. Verses 29-35 are a vivid description of the effects of indulgence in intoxicating drink. Who hath woe? who hath sorrow? — Or want, poverty, indigence. Lange says: “Literally, who hath ah? who hath alas? The interjection ywba is found only here.” Babbling — Or complaining; an anxious, restless state of mind. Redness of eyes — Blood-shot, blurred, or bleared eyes. (Genesis 49:12.) Literally, darkness or obscurity of eyes. It may, perhaps, refer to the obscurity of vision produced by intoxication.

Verse 28. Increaseth the transgressors among men.] More iniquity springs from this one source of evil, than from any other cause in the whole system of sin. Women and strong drink cause many millions to transgress.

Verses 27, 28. For a whore is a deep ditch — In which a man is in evident danger of perdition, and out of which it is exceeding difficult to escape. See the note on Proverbs 22:14. She lieth in wait, &c. — Watching all opportunities of insnaring young men to their destruction; and increaseth the transgressors among men — She is the cause of innumerable sins against God, and against the souls and bodies of those whom she insnares, and by her arts and wicked example involves many persons in the guilt of her sins. She is of no other use in the world, which already is too bad, but to make it worse, by increasing the number of lewd, faithless, and incorrigible sinners.

27, 28. A strange woman — A lewd woman. Verse 27 very forcibly represents the helpless and all but inextricable condition of him who falls a prey to the wiles of a bad woman. As for a prey — Like a robber. Compare Proverbs 22:14. Increaseth the transgressors — Literally, the treacherous; those who act covertly, as under a cloak, or in the dark. Men of licentious habits are compelled to resort to falsehood, deception, and hypocrisy, in order both to cover up and support their vices. Compare Proverbs 7:12; 22:14. “More iniquity springs from this source of evil than from any other in the whole system of sin, [strong drink excepted.] Women and strong drink cause millions to transgress.” — Adam Clarke. Verses 29-35 are a vivid description of the effects of indulgence in intoxicating drink. Who hath woe? who hath sorrow? — Or want, poverty, indigence. Lange says: “Literally, who hath ah? who hath alas? The interjection ywba is found only here.” Babbling — Or complaining; an anxious, restless state of mind. Redness of eyes — Blood-shot, blurred, or bleared eyes. (Genesis 49:12.) Literally, darkness or obscurity of eyes. It may, perhaps, refer to the obscurity of vision produced by intoxication.

Verse 29. Who hath wo?] I believe Solomon refers here to the natural effects of drunkenness. And perhaps ywa oi, which we translate wo, and ywba aboi, which we translate sorrow, are mere natural sounds or vociferations that take place among drunken men, either from illness, or the nauseating effects of too much liquor. As to contentions among such; babblings on a variety of subjects, which they neither understand nor are fit to discuss; wounds, got by falling out about nothing; and red eyes, bloodshotten with excess of drink, or black and blue eyes with fighting;— these are such common and general effects of these compotations, as naturally to follow from them. So that they who tarry long at wine, and use mixed wine to make it more inebriating, (see Proverbs 9:2,) are the very persons who are most distinguished by the circumstances enumerated above. I need scarcely add, that by wine and mixed wine all inebriating liquors are to be understood.

Verses 29, 30. Who hath wo? — From the sin of lewdness, he proceeds to that of drunkenness, which frequently accompanies it. As if he had said, If thou intendest to avoid such filthy practices, avoid intemperance; the lamentable effects of which are so many, that it is a hard matter to enumerate them. For who hath sorrow? who hath contentions? — If thou considerest who they are that run themselves into all manner of mischief; that are never out of danger, but are engaged in perpetual quarrels, disturbing the neighbourhood where they live by their noise, tumult, and fighting; who hath babbling? — The sin of much and impertinent talking, or clamour and confusion, usual among drunkards; who hath wounds without cause? — Wounds received, not in the defence of his country, but for frivolous causes, and on slight occasions; who hath redness of eyes — Which men, inflamed with wine, are very apt to have. They that tarry long at the wine, &c. — Thou wilt find they are such as are so in love with wine, that they neither willingly stir from it, nor content themselves with the ordinary sort, but make a diligent search for the richest and most generous kinds; they that go to seek mixed wine — Wine mixed with divers ingredients, to make it strong and delicious. Hebrew, Ësmm, mixture, mixed drinks of several sorts suited to their palates.

V. 30. Mixt wine-Either mixed with water, or with other ingredients to make it strong and delicious.

Verses 29, 30. Who hath wo? — From the sin of lewdness, he proceeds to that of drunkenness, which frequently accompanies it. As if he had said, If thou intendest to avoid such filthy practices, avoid intemperance; the lamentable effects of which are so many, that it is a hard matter to enumerate them. For who hath sorrow? who hath contentions? — If thou considerest who they are that run themselves into all manner of mischief; that are never out of danger, but are engaged in perpetual quarrels, disturbing the neighbourhood where they live by their noise, tumult, and fighting; who hath babbling? — The sin of much and impertinent talking, or clamour and confusion, usual among drunkards; who hath wounds without cause? — Wounds received, not in the defence of his country, but for frivolous causes, and on slight occasions; who hath redness of eyes — Which men, inflamed with wine, are very apt to have. They that tarry long at the wine, &c. — Thou wilt find they are such as are so in love with wine, that they neither willingly stir from it, nor content themselves with the ordinary sort, but make a diligent search for the richest and most generous kinds; they that go to seek mixed wine — Wine mixed with divers ingredients, to make it strong and delicious. Hebrew, Ësmm, mixture, mixed drinks of several sorts suited to their palates.

30. Tarry long at the wine — Compare Isaiah 3:11; Job 1:4; 28:9. The goodness of the wine of Candia renders the Candiots great drinkers, and it often happens that two or three such will sit down together at the foot of a cask, from whence they will not depart till they have emptied it. (Calmet’s Fragments, 199.) That go to seek mixed wine — Wine flavoured with aromatic spices, that increase its stimulating properties. Isaiah 5:22; Proverbs 9:2. “Going to seek,” means going to prove, test, or make trial of it, as connoisseurs or “winetasters” do.

V. 31. Red-Which was the colour of the best wines in that country. Aright-When it sparkles, and seems to smile upon a man.

Verse 31. Look not thou upon the wine] Let neither the colour, the odour, the sparkling, &c., of the wine, when poured out, induce thee to drink of it. However good and pure it may be, it will to thee be a snare, because thou art addicted to it, and hast no self-command.

Verses 31, 32. Look not thou upon the wine — Earnestly, so as to inflame thine appetite toward it; in which sense men are forbidden to look upon a woman, Job 31:1; Matthew 5:28. When it is red — Which was the colour of the best wines in that country, which therefore are called blood, Genesis 49:11; Deuteronomy 32:14; and such were used by them in the passover. Red wine, it appears, is still more esteemed in the East than white. And, according to Olearius, in his account of his travels, it is customary with the Armenian Christians, in Persia, to put Brazil wood or saffron into their wine, to give it a higher colour, when it is not so red as they wish, as they make no account of white wine. At the last it biteth like a serpent, &c. — It hurts the body in many respects, impairs the vigour of the mind, wastes the estate, stains the character, wounds the conscience, and, without repentance, destroys the soul. “Remember,” says Bishop Patrick, in his paraphrase here, “that the pleasure will be attended at last with intolerable pains; when it works like so much poison in thy veins, and casts thee into diseases as hard to cure as the biting of a serpent, or the stinging of a basilisk;” for so the word yn[px, here rendered adder, properly signifies.

Ver. 31. Look not thou upon the wine when it is red—in the cup. It drowns reason, it enflames the passions, it forms a habit, it wastes a fortune, it leads to every crime. The drunkard loses his rank in society, and forfeits all claims to righteousness and life.

31. When it is red — Reddens itself, or becomes ruddy — “ruby wine.” The juice of certain kinds of grapes is red when it ferments and becomes intoxicating. When it giveth his colour — Literally, his eye. In the cup — Sparkles or bubbles when poured out or shaken; “carries a bead.” which is regarded to be an indication of the strength and quality of the liquor. Some wines are celebrated for their brilliant appearance — as those of Lebanon, which were said to be of a rich golden colour. Red wines are most esteemed in the East. When it moveth itself aright — Some think this refers to the effect of fermentation. Others read: “When it goeth down smoothly” or “pleasantly” — with a bland or smooth sensation on the palate. Conant thinks this not sustained. But the Speaker’s Commentary says, that the word here, and in Song of Solomon 8:9, “describes the pellucid stream flowing pleasantly from the wine skin or jug into the goblet or throat.”

Verses 31, 32. Look not thou upon the wine — Earnestly, so as to inflame thine appetite toward it; in which sense men are forbidden to look upon a woman, Job 31:1; Matthew 5:28. When it is red — Which was the colour of the best wines in that country, which therefore are called blood, Genesis 49:11; Deuteronomy 32:14; and such were used by them in the passover. Red wine, it appears, is still more esteemed in the East than white. And, according to Olearius, in his account of his travels, it is customary with the Armenian Christians, in Persia, to put Brazil wood or saffron into their wine, to give it a higher colour, when it is not so red as they wish, as they make no account of white wine. At the last it biteth like a serpent, &c. — It hurts the body in many respects, impairs the vigour of the mind, wastes the estate, stains the character, wounds the conscience, and, without repentance, destroys the soul. “Remember,” says Bishop Patrick, in his paraphrase here, “that the pleasure will be attended at last with intolerable pains; when it works like so much poison in thy veins, and casts thee into diseases as hard to cure as the biting of a serpent, or the stinging of a basilisk;” for so the word yn[px, here rendered adder, properly signifies.

Ver. 32. At last, when poverty and disease come, it biteth like a serpent, and stingeth like an adder. Of nachish, “serpent,” We have certain knowledge; but of [px tzepâ, “adder,” we are less certain. Natural history, by the moderns only, has been distinguished by genera and species. The critics read variously, cockatrice, basilisk, adder. Isaiah 11:8. 14:29. 54:5. Jeremiah 7:17. The word is used for the goad of an ox; and it refers to the deadly pungency of the venom. We should not however depress the knowledge of the ancients: they are applauded by men of the middle ages. Seneca says, Though all things by the ancients were discovered; yet this will always be new, the use, the knowledge, and disposition of things found out by others. Etsi omnia á veteribus inventa essent; hoc tamen semper novum erit, usus, &c. Epist. 64.

32. At the last — Literally, at its end; its final ruinous influence. Stingeth — Punctures, wounds. Like an adder — A basilisk, a very venomous serpent. Isaiah 11:8. “A cockatrice.” — Geneva Bible.

Verse 33. Thine eyes shall behold strange women] Evil concupiscence is inseparable from drunkenness. Mr. Herbert shows these effects well:— He that is drunken may his mother kill, Big with his sister: he hath lost the reins; Is outlawed by himself. All kinds of ill Did, with his liquor, slide into his veins. The drunkard forfeits man; and doth divest All worldly right, save what he hath by beast. HERBERT’S Poems.—The Church Porch.

Verses 33, 34. Thine eyes shall behold strange women — With evil intent: lustful, nay, adulterous desires will be excited in thee, which thou wilt neither have inclination nor power to restrain and govern; and thy heart shall utter perverse things — Will discover its wickedness by unseemly and perverse, perhaps, even by filthy, scurrilous, and blasphemous speeches. Thou shalt be as he that lieth down — To sleep; in the midst of the sea — That is, in a ship in the midst of the sea; as he that lieth upon the top of the mast — The worst part of a ship to lie down upon, because of its perpetual tossings, and the hazard of him that sleeps upon it. “Thou wilt grow so perfectly senseless, that not only thy most important business will be neglected, but thou wilt un-thinkingly run thyself into the extremest hazards, without any apprehension of danger: being no more able to direct thy course, than a pilot who sleeps when a ship is tossed in the midst of the sea; or to take notice of the peril thou art in, than he that falls asleep on the top of a mast, where he was set to keep the watch.”

33. Eyes… heart — Intoxicating drinks inflame lust, and produce all manner of improper language. Zockler renders: “Thine eye shall see strange things; not strange women, but strange things, the objects of a drunken man’s vision, as the doubling of certain objects, their inversion, their tremulous or swaying motion,” etc. So, also, Miller. Is there here a reference to the delerium tremens, which Miller calls “the nightmare of the vice?” — the horrible imagery and spectral terrors conjured up under the influence of mania a potu!

V. 34. Lieth down-To sleep. Sea-In a ship in the midst of the sea.

Verse 34. Lieth down in the midst of the sea] He is utterly regardless of life; which is expressed very forcibly by one in a state of intoxication ascending the shrouds, clasping the mast-head, and there falling asleep; whence, in a few moments, he must either fall down upon the deck and be dashed to pieces, or fall into the sea and be drowned. Reader, if thou be a man given to this appetite, put a knife to thy throat.

Verses 33, 34. Thine eyes shall behold strange women — With evil intent: lustful, nay, adulterous desires will be excited in thee, which thou wilt neither have inclination nor power to restrain and govern; and thy heart shall utter perverse things — Will discover its wickedness by unseemly and perverse, perhaps, even by filthy, scurrilous, and blasphemous speeches. Thou shalt be as he that lieth down — To sleep; in the midst of the sea — That is, in a ship in the midst of the sea; as he that lieth upon the top of the mast — The worst part of a ship to lie down upon, because of its perpetual tossings, and the hazard of him that sleeps upon it. “Thou wilt grow so perfectly senseless, that not only thy most important business will be neglected, but thou wilt un-thinkingly run thyself into the extremest hazards, without any apprehension of danger: being no more able to direct thy course, than a pilot who sleeps when a ship is tossed in the midst of the sea; or to take notice of the peril thou art in, than he that falls asleep on the top of a mast, where he was set to keep the watch.”

34 Lieth down… top of a mast — Like the sailor who goes to sleep at the masthead, he is in imminent peril but knows it not. It may be questioned whether lbj var, (rosh hhibbel,) means “masthead,” especially as on eastern ships men do not mount aloft,but work the sails by ropes from the deck.

V. 35. Sick-I was not sensible of it. Again-At present my condition requires sleep to settle myself, and when I am composed, I purpose to return to my former course.

Verse 35. They have stricken me] Though beat and abused, full of pain, and exhibiting a frightful figure; yet so drunk was he, as to be insensible who had struck him: still, after all this abuse and disgrace, he purposes to embrace the next opportunity of repeating his excesses! SIN makes a man contemptible in life, miserable in death, and wretched to all eternity. Is it not strange, then, that men should LOVE it?

PROVERBS

Verse 35. They have stricken me, shalt thou say, &c. — “And to complete thy misery, shouldst thou be not only mocked and abused, but beaten also, thou thyself wilt confess afterward, that it made no impression on thee: nay, shouldst thou be most lamentably bruised, thou wilt neither know who did it, nor at all regard it; but, as if no harm had befallen thee, no sooner wilt thou open thine eyes, but thou wilt stupidly seek an occasion to be drunk and beaten again.” — Bishop Patrick.

35. Stricken me… beaten me — The drunkard, in his sottish stupidity, soliloquizes, apparently unconscious of any evil effects from his indulgence, and is urged by the strength of his appetite and habits to pursue his old vice. The last two clauses, perhaps, would be better read thus: “When I awake I will seek it yet again;” that is, after the effect of the debauch has been slept off. The man seems to be longing for the time when he shall be able to renew his potations.

We close with Miller’s spirited translation of this remarkable passage: — “‘Who has woe? who has wretchedness?

Who has strife? who has complaining?

Who has fierceness of eyes?

They who are late over wine;

They who go for being curious in mixed drinks.

Look not on the wine because it is red;

Because it shows its bead in the cup;

Because it goes right well;

As its after effect, it bites like a serpent,

And stings like an adder.

Thine eyes see strange things;

And thine heart speaks subversive things.

And thou dost become like one lying in the open sea,

Or like one lying at the masthead.

They have beaten me, and I felt no pain;

They have struck me: I knew nothing;

When I awake, I will seek it yet again.’”

It is to be observed on these verses, (29-35,) how intimate is the association between licentiousness and drunkenness. They are generally found in company.