The indulgence of the appetites is a sin that easily besets us. We should apprehend ourselves to be in danger when in the presence of luxury, gluttony and sensuality, and should restrain ourselves from such gratification, lest our hearts be overcharged with surfeiting and that day come upon us unawares. Sobriety in eating and drinking, especially at the tables of the great. Have no fellowship with the covetous. Remove not the ancient landmark. Children should receive due correction. Avoid the company of wine-bibbers. Obedience to parents. Avoid lewd connections. The effect of an unfeeling conscience. 23:1 When you sittest to eat with a ruler, consider diligently what is before you: Vs. 1-3: God’s restraints of the appetite only say, Do thyself no harm. 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. 23:1,2 For what is the table of the ruler, but that from which we take the body and blood of Him who laid down His life for us? And what is it to sit thereat, but to approach in humility? And what is it to consider intelligently what is set before thee, but worthily to reflect on the magnitude of the favor? And what is it, so to put to thy hand, as knowing that thou art bound to make similar preparations, but as I have already said, that, as Christ laid down His life for us, so we also ought to lay down our lives for the brethren? For as the Apostle Peter also says, “Christ suffered for us, leaving us an example, that we should follow His steps.” (1Peter 2:21). This is to make similar preparations. 23:2 And put a knife to your throat, if you be a man given to appetite. 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. 23:3 Be not desirous of his dainties: for they are deceitful meat. vs. 4,5: Be not of those that will be rich. The things of this world are not happiness and a portion for a soul; those that hold them ever so fast, cannot hold them always, cannot hold them long. 23:3 “Desire not,” says the Scripture, “rich men’s dainties;” for they belong to a false and base life. They partake of luxurious dishes, which a little after go to the dunghill. But we who seek the heavenly bread must role the belly, which is beneath heaven, and much more the things which are agreeable to it, which “God shall destroy,” (1 Cor. 6:13) says the apostle, justly execrating gluttonous desires. St. Clement of Alexandria: Instructor Instructor 2:1. 23:4 Labor not to be rich: cease from your own wisdom. 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. —ûtnyb 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. 1802 23:5 Wilt you set your eyes upon that which is not? for riches certainly make themselves wings; they fly away as an eagle toward heaven. vs. 6-8: Do not make thyself burdensome to any, especially those not sincere. When we are called by God to his feast, and to let our souls delight themselves, Isaiah 25:6; 55:2, we may safely partake of the Bread of life. 23:6 Eat you not the bread of him that hath an evil eye, neither desire you his dainty meats: 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.” 23:7 For as he thinks in his heart, so is he: Eat and drink, saith he to you; but his heart is not with you. https://coptic-treasures.com/ Proverbs 23 2 23:8 The morsel which you hast eaten shalt you vomit up, and lose your sweet words. Verse 8. The morsel which thou hast eaten — On reflection thou wilt even blame thyself for having accepted his invitation. 23:9 Speak not in the ears of a fool: for he will despise the wisdom of your words. vs. 9: It is our duty to take all fit occasions to speak of Divine things; but if what a wise man says will not be heard, let him hold his peace. vs. 10,11: The fatherless are taken under God’s special protection. He is their Redeemer, who will take their part; and he is mighty, almighty. 23:9 Assuredly it would be both a vain and ineffectual labor to offer light to a blind man, discourse to a deaf one, or wisdom to a brute; since neither can a brute apprehend, nor can a blind man admit the light, nor can a deaf man hear. St. Cyprian: Treatise V, An Address To Demetrianus, 1. 23:10 Remove not the old landmark; and enter not into the fields of the fatherless: Verse 10. Remove not the old landmark — See the preceding chapter, ver. 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. 23:11 For their redeemer is mighty; he shall plead their cause with you. Verse 11. lFor their redeemer is mighty—μlag 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. 12-16: Here is a parent instructing his child to give his mind to the Scriptures. Here is a parent correcting his child: accompanied with prayer, and blessed of God, it may prove a means of preventing his destruction. Here is a parent encouraging his child, telling him what would be for his good. And what a comfort it would be, if herein he answered his expectation! 23:12 Apply your heart unto instruction, and your ears to the words of knowledge. 23:13 Withhold not correction from the child: for if you beatest him with the rod, he shall not die. 23:14 You shalt beat him with the rod, and shalt deliver his soul from hell. 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. 23:14 As the proverb has it, ‘Thou shalt beat him with the rod and shalt deliver his soul from hell.’ The flesh is smitten that the soul from hell.’ The flesh is smitten that the soul may be healed; sin is put to death that righteousness may live. In another passage it is argued that death is not evil [3]. Deaths come from God. Yet death is not absolutely and evil, except in the case of death of the sinner, in which case departure from this world is a beginning of the punishment of hell. St. Basil the Great: Homily 9 On “God is Not the Author of Evil.” 23:15 My son, if your heart be wise, my heart shall rejoice, even mine. 23:16 Yea, my reins shall rejoice, when your lips speak right things. vs. 17,18: The believer’s expectation shall not be disappointed; the end of his trials, and of the sinner’s prosperity, is at hand. 23:17 Let not your heart envy sinners: but be you in the fear of the LORD all the day long. 23:18 For surely there is an end; and your expectation shall not be cut off. Verse 18. Surely there is an end — tyrja چy 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 hab hop in the last: and thin abiiding schal not ben taken awei”. “For the ende is not yet come; and thy patient abydinge shal not be in vayne.”— COVERDALE. https://coptic-treasures.com/ Proverbs 23 3 Vs. 19-28: The gracious Savior who purchased pardon and peace for his people, with all the affection of a tender parent, counsels us to hear and be wise, and is ready to guide our hearts in his way. Here we have an earnest call to young people, to attend to the advice of their godly parents. If the heart be guided, the steps will be guided. Buy the truth, and sell it not; be willing to part with any thing for it. Do not part with it for pleasures, honors, riches, or any thing in this world. The heart is what the great God requires. We must not think to divide the heart between God and the world; he will have all or none. Look to the rule of God’s word, the conduct of his providence, and the good examples of his people. Particular cautions are given against sins most destructive to wisdom and grace in the soul. It is really a shame to make a God of the belly. Drunkenness stupefies men, and then all goes to ruin. Licentiousness takes away the heart that should be given to God. Take heed of any approaches toward this sin, it is very hard to retreat from it. It bewitches men to their ruin. 23:19 Hear you, my son, and be wise, and guide your heart in the way. 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 entertainnlents, 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. 23:20 Be not among winebibbers; among riotous eaters of flesh: 23:21 For the drunkard and the glutton shall come to poverty: and drowsiness shall clothe a man with rags. 23:21 “And the drunkard,” he says, “shall be clothed in rags, and be ashamed of his drunkenness in the presence of onlookers.” For the wounds of the sinner are the rents of the garment of the flesh, the holes made by lusts, through which the shame of the soul within is seen — namely sin, by reason of which it will not be easy to save the garment, that has been torn away all round, that has rotted away in many lusts, and has been rent asunder from salvation. Instructor 2:2. 23:22 Hearken unto your father that begat you, and despise not your mother when she is old. 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. 23:23 Buy the truth, and sell it not; also wisdom, and instruction, and understanding. Verse 23. Buy the truth — Acquire the knowledge of God at all events; and in order to do this, too much pains, industry, and labor 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. CoverdaIe translates: “Labour for to get the treuth; sell not awaye wissdome.” 23:24 The father of the righteous shall greatly rejoice: and he that begetts a wise child shall have joy of him. 23:24 Fathers, “bring up your children in the nurture and admonition of the Lord;” (Eph. 4:4) and teach them the holy Scriptures, and also trades, that they may not indulge in idleness. Now [the Scripture] says, “A righteous father educates [his children] well; his heart shall rejoice in a wise son.” Masters, be gentle towards your servants, as holy Job has taught you; for there is one nature, and one family of mankind. St. Ignatius: Epistle to the Philadelphians, 4. 23:25 Your father and your mother shall be glad, and she that bare you shall rejoice. 23:26 My son, give me your heart, and let your eyes observe my ways. 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. 23:27 For a whore is a deep ditch; and a strange woman is a narrow pit. https://coptic-treasures.com/ Proverbs 23 4 Verse 27. For a whore is a deep ditch — See on chap. 22:14. For he who gives to harlots is ridiculous and shameful, and will have many quarrels, and brief pleasure; or rather, not even brief, because, give what he will to the women his mistresses, they will not thank him for it; for, “The house of a stranger is a cask with holes.” (Proverbs 23:27, LXX.) St. John Chrysostom: Homilies on St. John, 87. 23:28 She also lies in wait as for a prey, and increases the transgressors among men. 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. Vs. 29-35: Solomon warns against drunkenness. Those that would be kept from sin, must keep from all the beginnings of it, and fear coming within reach of its allurements. Foresee the punishment, what it will at last end in, if repentance prevent not. It makes men quarrel. Drunkards willfully make woe and sorrow for themselves. It makes men impure and insolent. The tongue grows unruly; the heart utters things contrary to reason, religion, and common civility. It stupefies and besots men. They are in danger of death, of damnation; as much exposed as if they slept upon the top of a mast, yet feel secure. They fear no peril when the terrors of the Lord are before them; they feel no pain when the judgments of God are actually upon them. So lost is a drunkard to virtue and honor, so wretchedly is his conscience seared, that he is not ashamed to say, I will seek it again. With good reason we were bid to stop before the beginning. Who that has common sense would contract a habit, or sell himself to a sin, which tends to such guilt and misery, and exposes a man every day to the danger of dying insensible, and awaking in hell? Wisdom seems in these chapters to take up the discourse as at the beginning of the book. They must be considered as the words of Christ to the sinner. 23:29 Who hath woe? who hath sorrow? who hath contentions? who hath babbling? who hath wounds without cause? who hath redness of eyes? Verse 29. Who hath wo? — I believe Solomon refers here to the natural effects of drunkenness. And perhaps ywa oi, which we translate wo, and1804 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 chap. 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. For just as in a city, under an invasion of enemies when there has been siege and tumult, great is the uproar, so is it in the soul, under invasion of wine and luxury. “Who hath woe? who hath tumults? who hath discomforts and babblings? Are they not they that tarry long at the wine? Whose are bloodshot eyes?” (Proverbs 23:29, 30,) But yet, say what we will, we shall not bring off those who give themselves up to luxury, unless we bring into conflict therewith a different affection. And first, let us address ourselves to the women. Nothing uglier than a woman given to luxury, nothing uglier than a woman given to drink. St. John Chrysostom: Homilies on Acts, 27. 23:30 They that tarry long at the wine; they that go to seek mixed wine. 23:31 Look not you upon the wine when it is red, when it gives his color in the cup, when it moves itself aright. Verse 31. Look not thou upon the wine — Let neither the color, the odour, the sparkling, etc., 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. 23:32 At the last it bites like a serpent, and stings like an adder. 23:32 Wherefore it especially behooves us to be sober, lest this heresy which has reached such a height of impudence, and has diffused itself abroad like the ‘poison of an adder ,’ as it is written in the Proverbs, and which teaches doctrines contrary to the Savior; lest, I say, this be that ‘falling away ,’ (2 Thess. 2:3) after which He shall be revealed, of whom Constantius is surely the forerunner St. Athanasius of Alexandria: Historia Arianorum, 77. https://coptic-treasures.com/ Proverbs 23 5 23:33 Your eyes shall behold strange women, and your heart shall utter perverse things. 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. HEBBEBT’S Poems. —The Church Porch. 23:34 Yea, you shalt be as he that lies down in the midst of the sea, or as he that lies upon the top of a mast. 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. 23:35 They have stricken me, shalt you say, and I was not sick; they have beaten me, and I felt it not: when shall I awake? I will seek it yet again. 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? 23:35 Those who are overcome by sudden passion are to be admonished to cease caring too much for earthly things; since, while they entangle their attention immoderately in transitory things, they are not aware of the darts of sins which pierce them. Whence, also, the utterance of one that is stricken and yet sleeps is expressed by Solomon, who says, They, have beaten me, and I was not pained; they have dragged me, and I felt it not. When shall I awake and again find wine (Proverbs 23:35)? For the soul that sleeps from the care of its solicitude is beaten and feels not pain, because, as it foresees not impending evils, so neither is it aware of those which it has perpetrated. It is dragged, and in no wise feels it, because it is led by the allurements of vices, and yet is not roused to keep guard over itself. But again it wishes to awake, that it may again find wine, because, although weighed down by the sleep of its torpor from keeping guard over itself, it still strives to be awake to the cares of the world, that it may be ever drunk with pleasures; and, while sleeping to that wherein it ought to have been wisely awake, it desires to be awake to something else, to which it might have laudably slept. Hence it is written previously, And thou shall be as one that sleepeth in the midst of the sea, and as a steersman that is lulled to rest, having let go the rudder (Proverbs 23:35). For he sleeps in the midst of the sea who, placed among the temptations of this world, neglects to look out for the motions of vices that rush in upon him like impending heaps of waves. And the steersman, as it were, lets go the rudder when the mind loses the earnestness of solicitude for guiding the ship of the body. Fr. Gregory (the Great), Pastoral Rule, 32. 23:35 nor do we think that we are affected by any loss when we forget God and think about things that are temporal and corrupt, so that these words of Solomon fairly apply to us: “They smite me but I have not grieved, and they have mocked me, but I knew it not.” St. John Cassian: Conference 23:7.
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