Proverbs 23

[a. As the foregoing chapter concludes with an observation concerning the quality of a person who is most likely to come to preferment, so this begins with a caution to him, when he is promoted to it. For the first verse is (as Melancthon calls it) Aulica admonitio, an admonition to. a courtier; remembering him, that there is danger, even in the favour, especially in the familiarity, of princes and, great men. Whose kindness must be used with so much modesty and circumspection: especially if they be so. extraordinarily kind, as to admit an inferior to eat with them: when, if a man use not great moderation, he loses the guard he ought to have upon himself. For his head growing hot, his tongue may run (as we say) before his, wit; his behaviour may be indecent, or too negligent, &c. and therefore Solomon advises such a person to be • very considerate at that time, above all others; and with earnest attention to mind both who and what is before him (for the Hebrew words may refer to both, as I have explained in the Paraphrase): there being great danger of his ruin, if he give any offence at such a time; when the passions of the prince or ruler are apt to be as disordered as his own: and therefore had need be watched, that he may know how to appease tKem; presently * and so govern himself as to receive no prejudice thereby. [6] But especially he must be sure to have a command over his tongue, (which Melancthon takes to be the meaning of putting a knife to his throat, ver. 2.) that.it tako not too much liberty, and that he speak nothing rashly; which may undo him, as it did Clytus; whom Alexander slew at a feast, for contradicting him too freely. He cites many admonitions out of the poets concerning thisdanger; concluding with that counsel which ^Esop gave Solon; when he was going to Cicesus; Speak to a king^ v wg r\Kt<jra, rj w£?$i<rra, either as little, or as sweet, as is possible.-. But this is too narrow a sense of that phrase, put a knife to thy throat; though it be a part of it. For it expresses the exceeding great caution a man should use at a feast; lest he exceed his hounds in eating and drinking: wherein he should be as. careful as he is of cutting his throat; whiebmanyhavein effect done by intemperance; whereby some have utterly destroyed their healths at last; and others fallen into such a liberty of speech, as hath on a sudden cost them their lives. Be as afraid, therefore, saith the wise man, of running into excess (of which thou art in great danger at a great table, if thou hast, a great stomach), as if thy knife, wherewith thou cuttest thy meat, 2S2 would certainly cat thy throat, if thou catcst too much. In short, ho advises a man to affright himself from intemperance, where is a great temptation to it. There arc those/ indeed, that take the first particle ve, in the beginning of the verse, to signify as much as otherwise; and the meaning to lie, If thou dost not curb thy appetite, but let loose its reins to eat and drink as much as it desircth, it will expose thee to as certain danger, as if a knife were at thy throat: which, though it be not so easy a construction, I have not altogether neglected. [c] After this follows an admonition against covetousness, ver. 4. where he neither forbids all labour, nor a provident care ( which Jn other places he commends), but only represents how vain it is to be over solicitous; and to leave no thoughts nor strength for any thing else: for so the first word is/do not weary thyself to be rich. And in the next part of the sentence, he only bids us desist from oufown understanding; mcaningthereby,eitherweshould not wholly trust to that, -though in the use of honest means; or that we should not follow our own inventions, contrary to the Divine direction. Some would have the * meaning of the whole to be this; Do not prefer the getting of riches before the getting of wisdom: taking the verse as if it ran thus; labour not for riches so as to cease from the prosecution of wisdom; let not thy worldly cares hinder better things, and then there is no danger: which is an excellent sense, if the words would bear it. [d] The roason \vhich Solomon adds, (ver. 5.) hath little or no difficulty in it; which is from sthe uncertainty, either of getting or of keeping riches. Whose inconstancy he sets forth by the flight of an eagle: which of all. other birds is observed to fly swiftest, and highest into heaven (as Solomon here speaks), or into the clouds (as other • authors); that is, quite out of sight. Whence it is that God saying, he carried the Israelites out of Egypt upon eagles 9 ivings, Exod. xix. 4. R. Solomon (upon Exod. xii. 37.) took a conceit that they went a hundred and twenty miles in one hour; for so far it was from Ramescs to Succoth. Which though it be but an idle fancy, yet there was this foundation for it; that the Scripture expresses the swiftest motion by that of the eagles. So Saul and Jonathan, who wore strong and excellent racers, pursuing the enemies with great speed, are said to have been swifter than eagles, (2 Sam. i. 23.) And such were J they who pursued Zedekiah and the people ofJudah, when they fled out of Jerusalem in hope to make an escape, (Lam. iv. 19. Hab.i. 8. compared with 2 Kings xxv. 4, 5.) And thus other nations represent it, as Bochartus observes out of Cicero, who tells us out of Chrysippus, that when a racer dreamed he was turned into an eagle, an interpreter told him, “Vicisti, istd cnim avo volat nulla vclocius.” [e] Next to covetousness he condemns envy, as Mclancthon and others understand ver. G, &c. or rather such covetousness, as makes men sordid: whence arises, indeed, that part of envy, which disposes a man to grudge every thing to his neighbour, though he would be thought liberal: which I pass by only with this note, of that good inani That a singular diligence ought to bo used, in observing and finding out the dispositions and inclinations Of others; that we may know whom to avoid, and whom to consort withal. And (according as he understands the beginning of the next verse, ver. 7.) there is none worse than the man now mentioned, who hath a spectre or satyr in his soul; so he renders it, mistaking schaar for saar: which are widely different. And this word schaar being used only hero in this place, hath raised a great deal of difficulty, whence to derive it: which I shall not trouble the reader withal; the sense being well enough expressed in our translation, and in short is this, he is not tvhat he seems: his thoughts differ much from his words; and therefore do not believe what he saith, but mark the discovery he makes of his inward thoughts; which are so sordid that he is detestable,’ as some Tender the phrase, or stinhingly base, [f] Of envy at the prosperous estate of wicked men, which makes others wish themselves in their condition, thougK it be by imitating their wickedness, he speaks afterward, ver. 17. From whence, to the twenty-fifth chapter, most of the precepts are admonitions proper for parents to give their children; that they may know what to eschew: particularly drunkenness and whoredom (of which he speaks in.this chapter), and such company as may entice them to be so lewdly wicked. And, in order hereunto, to implant in their minds a due esteem ofimsdom, as infinitely to be preferred before all earthly treasures. This he inserts in the middle, between the cautions against drunkenness and whoredom, [g] ver. 23. upon which the Lord Bacon hath passed this remark, that the wise man judged it reasonable, that " riches should be employed to get learning, and not learning be applied to gather up riches." [A] St. Chrysostom’s observation concerning a harlot (Horn. xiv. ad pop. Antioch.) most excellently explains ver. 27, 28. that " iropvrj ikuv ovk E7ri<xrarcu, aXXa ImfiovX^iu (lovov, a whore understands nothing of love or friendship, but only of the art of inveigling. Her heart is never sensible of true affection; but is made up of wiles to deceive and entrap men unto their undoing. And if the danger do not appear, she is the more to be avoided, on TrtptioraXc rov $&pov, &c. because she covers the destruction, and hides the death; and takes care it shall.not presently come into the sight of him^wbom she ensnares into it." [i] In the conclusion of the chapter he resumes his discourse about drunkenness; and represents at large the dismal effects of it, in so lively a manner, as may well deter any man that reads it seriously from being too busy with wine: which he saith, in conclusion, bites like a serpent, and stings like a basilisk (so Bochartus hath proved we ought to translate the word tziphoni, which we render adder): whence it was, that Tatianus, the Encratites, and Manichees, called wine the gall of the dragon, and the venom of the old serpent: and would not taste a drop of it, no, not in the holy communion. Not considering, what lies open and obvious to every body’s eyes, that there is no hurt in the thing itself (which is a singular Divine benefit), but in our excess. Whereby innumerable diseases are bred in the body, the reason for the present suffocated, and the most absurd affections stirred up: which change men for the time into beasts: Some into lions, as Bochartus glosses: (lib. iii. cap. 10. par. ii.) witness Alexander, who killed his dearest friend in his cups; and Herod, who, after a feast, condemned the great servant of God/ John Baptist (whom he himself highly reverenced), to be beheaded: others into dogs; as Nabal, who most rudely and churlishly barked at David, to whom he had great obligations, when he was in drink: others into hogs, wallowing in filthy pleasures; as Lot, who defiled himself with incest, when he was not himself: nay, it throws men down below the beasts, who drink no more than needs, and never excite their thirst by art, but only follow the directions of nature. All which, if any man consider, he will easily allow of what Solomon says, that it bites like a serpent, &c. that is, doth more. mischief than can be repaired. For the wound which the basilisk gives is said, by Avicenna, to be incurable; and the writers of his nation say, it doth hurt even by its looks and hissing, as that author beforenamed relates, cap. 9. And so Solomon immediately represents the effects of drunkenness to be such, that they make a man senseless, and perfectly stupid; and consequently incorrigible, though he suffer never so sadly by it, (ver. Si, 35.) As if this poison made a mortification in the whole man; for which there is no remedy. • faults, both body and soul may be delivered from utter destruction..

Proverbs 23:1

rrHEN thou sittest to’ eat with a ruler, consider diligently what is before thee. When a prince, or a very great person, doth thee the honour to admit thee to his table, be not transported with such vain joy, as to remit the seriousness of thy mind: but remember thou art in danger, if thou hast not thy wits about thee to direct thy behaviour; lest thou touch any thing, which, perhaps, was reserved only for the prince’s own eating, or demean thyself indecently towards him or towards any of the guests or waiters at the table. See Arg. [a]

Proverbs 23:2

And pat a knife to thy throat, if thou be a man given to appetite. Especially lest thou speak too freely, | which may hazard thy undoing; for the prevention of which keep thy mind as sharp as thine appetite; and affright thyself from intemperance in language, as well as in eating: of which there is the greater danger, if thou hast a greedy desire of meat and drink. See Arg. [6]

Proverbs 23:3

Be not desirous of his dainties; for they are deceitful meat. Most especially when exquisite delicacies are set before thee; which are so tempting, that it is a piece of wisdom not to be too forward to accept of such invitations; or being there to content thyself with the plainest dish: for it was not kindness, but design, perhaps, which called thee thither; or thou mayest be easily enticed by such dainties to overeat thyself.

Proverbs 23:4

Labour not to be rich; cease from thine own wisdom. Do not trouble thyself with restless and tiresome labours to get a great estate; be not too thoughtful, nor let thy cares be endless about such matters; much less use any ill contrivances which they may suggest to thee; no, nor depend so much upon thy own prudent management for the success of thy honest undertakings, as upon God’s blessings. Sec Arg. [c]

Proverbs 23:5

Wilt thou set thine eyes upon that which is not? for riches certainly make themselves wings; they flee like an eagle towards heaven. Consider, for the cure of this, how ridiculous it is; that thou shouldest let thy mind be so intent upon ricHes, and pursue them with such haste and earnestness which, perhaps, thou canst never catch; or, if thou dost, may be gone as fast as they came; and by all thy care and pains never be recovered. See Arg. [d]

Proverbs 23:6

Eat thou riot the bread of him that hath an evil eye, neither desire thou his dainty meats. Receive no obligations from a sordid man: but though he invite thee to a feast (which he may perhaps make sometimes f<jr ostentation’s sake), let not the good cheer tempt thee to accept his invitation. See Arg. \e]

Proverbs 23:7

For as he thinketh in his heart, so is he: Eat and drink, saithhe to thee; but his heart is not with thee. For, Qven then, when he -would be.thought most free arid genet rous, he is not able to dissemble the-baseness of his mind; which expresses itself in his very looks; whereby he shews that when he prays thee to feed heartily, he had rather thou wouldest let it alone, and thinks thou eatest and drinkest a great deal too much. Ver: 8. Tlie morsel which thou hast eaten shalt thou vomit tip, and lose thy sweet words.] Which will make thee so nauseate, as to be ready to bring up again every bit thou hast eaten: and to repent of the commendations thou hast bestowed on his entertainment; or the thanks thou hast returned to, him for it; or the.wholesome discourse thou hast interspersed at the table; for it is all perfectly lost upon him..,\ *

Proverbs 23:9

Speak not in the ears of a fool; for lie tvill despise the wisdom of thy xvords. And, indeed, it is good advice, not to speak of any serious thing to such stupid fools; for be thy discourse never so ingenious, prudent, or instructive, they will not only reap no profit by it, but despise, and, perhaps, laugh at it.

Proverbs 23:10

Remove not the old landmark; and enter not into the fields of the fatherless. What was said before (xxii. 28.) of not removing the ancient boundaries, tinderstand with a peculiar respect to fatherless children: whos6 possessions be not tempted to invade, because they are in their infancy, and do not understand the wrong that is done them: or are utterly unable to defend or, to right themselves.;

Proverbs 23:11

For their Redeemer is mighty; he shall plead their cause with thee. For, if their guardians and friends T)e careless of their concerns, or afraid to oppose thy proceedings, they have a Protector, who neither wants powe* nor courage to recover their right: and will undoubtedly assert it, and condemn thee to make them ample satisfaction, (xxii. 23.)

Proverbs 23:12

Apply thine heart unto instruction, and thine ears to the words of knowledge. And do not think these to be slight admonitions, which need not much to be regarded, but apply thy mind with sincere affection to such instructions, and listen diligently to those persons whose discourses tend to make thee understand thy duty.-..’ Ver.* 13. Withhold not correction from thy child; for if thou beatest him with the rod, he shall not die.] Unto which children sometimes will not attend, and therefore remember what hath been often said, (xiii. 24. xix. 18. xxii. 15.’) •and do not forbear to give correction to a child that is so ill-disposed: let not foolish pity make thee spare him; for it will do him no hurt if he be soundly beaten; but rather be a means to save him from sorer punishment, even from death itself.

Proverbs 23:14

Thou shalt beat him with the rod, and shalt deliver his soul from hell. Do not turn over this business to another, but do it thyself; which may save the public offrccrs-tha labour: nay, by making his body smart for, his

Proverbs 23:15

My son, if thine heart be wise, my heart shall rejoice, even mine. 13ut mix the kindest exhortations and entreaties with this discipline, saying: My clear child, if thou hast any love for me, who was the instrument of bringing thee into the world, be serious, and heartily in love with wisdom and goodness, which will give me, me, I say (not to mention now thy own happiness), a joy incomparably greater than all other. Ver. 1G. Yea, my reins shall rejoice when thy lips speak right things.] A joy that may be better felt than expressed; diffusing itself all over me; and making my mind triumph, when I hear no ill words come out of thy mouth; but/only discourses of the right way to be happy.

Proverbs 23:17

Let not thine heart envy sinners: but be thou in the fear of the Lord all the day long. In w T hich, that thon mayest always tread, be not offended at the prosperity of the wicked; much less vex and fret thyself into an imitation of them; but maintain perpetually an awful sense of -God in thy mind; which is the best preservative against envy, and all other sins, if thou perseverest constantly in it. SeeArg. [/],

Proverbs 23:18

For surely there is an end; and thine expectation shall not be cut off. Which there is great reason thou shouldest; for be assured, though thou art afflicted for the present, the time will come when thou shalt not only be delivered, but rewarded for thy patience: expect it confidently, if the fear of the Lord make thee persist in faithful obedience to him: for it shall not be in the power of man to disappoint thee.of.thy hope; but thou shalt certainly flourish, when those wicked men ^hall hang dowp their Jieads and perish. ■• • *• •;

Proverbs 23:19

Hear thou, my son, and be wise, and guide thine heart in the way. And more particularly, my dear child, be advised by me to study this piece of wisdom; and to follow, closely and heartily this direction which I commend to thee.

Proverbs 23:20

Be not amongst wine-bibbers; amongst riotous waters of flesh. I know how greedy youth is of pleasure; and in what danger to be corrupted by it: therefore avoid the society of drunkards and gluttons; and take heed of all excess in eating and drinking.

Proverbs 23:21

For the drunkard and the glutton shall come to poverty; and drowsiness shall clothe a man with rags. For besides that it is an enemy to wisdom, it brings men to poverty; which is the common effect of revelling, feasting,.and riotous living: for that is wont to be attended also with laziness, carelessness, and neglect of all business; >vhieh necessarily reduces men to extreme beggary.

Proverbs 23:22

Hearken unto thy father that begat thee, and despise not thy mother when she is old. Be obedient to this counsel, which is given thee by thy father, who loves thee, and hath bad longer experience of the w r orld than thou, iand by bringing thee into it hath power to command thee: and do not slight (as the manner is) what thy mother saith, because she is a woman, much less because she is grown old; which ought to make her advice the more regarded by thee,

Proverbs 23:23

Buy the truth, and sell it not; also wisdom, and instruction, and understanding. Spare no cost nor pains to acquire the knowledge of what is true and false, good and bad; and do not think there is any thing of equal price unto it: and therefore neglect not the study of it, though it were to get never so much money, or the highest honours; but prefer wisdom and virtue, and the means that instruct thee how to attain them, and to make thee able to do good to others, infinitely before them all. SeeArg. [g]

Proverbs 23:24

The father of the righteous shall greatly rejoice; and he that begetteth a wise child, shall have joy of him. For there is no greater joy a parent can have, than to see his son take virtuous courses: which as it is the only wisdom, so gives both parents and children the highest pleasure and satisfaction.

Proverbs 23:25

Thy father and thy mother shall be glad, and she that bare thee shall rejoice. Let not thy father and mother, then, want this singular pleasure; but by thy welldoing 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. Ver. 2G. My son, give me thine heart, and let thine eyes observe my ways.] And more especially, my dear child, let mo prevail with thee also to apply thy mind affectionately to this following instruction: and let thy thoughts be very intent and fixed upon it; that thou mayest preserve thyself in the practice of those virtues to which I have directed thee.

Proverbs 23:27

For a whore is a deep ditch; and a strange ivo~ man is a narroiv pit. Estrange thyself from harlots,.as much as they are estranged from God; for (as I have told thee before, xxii. 14.) thou art utterly undone, if thou fullest in league with a whore; who will never be satisfied with all the money thou canst give her: and yet, such are her arts, notwithstanding all the straits and hardships thou shalt suffer by her, it will be a hard matter, when thou art once engaged, to get quit of her.

Proverbs 23:28

She also lieth in wait as for a prey, and increaseth the transgressors among nien. She is not what she appears; but, whatsoever love she may pretend to thee, is no better than a highway-robber; who will watch all opportunities to make a prey of thee: and is of no other use in the world, which already is top bad, but to make it worse, by increasing the number of lewd, disloyal, and faithless men. See Arg. [A]

Proverbs 23:29

Who hath woe? who hath sorrow? who hath contentions? who hath babbling? who hath wounds without cause? who hath redness of eyes?. And if thou intendest to avoid such women, then (as I saidbefore, ver. 20.) avoid intemperance; the lamentable effects of which are so many,’ that it is a hard matter to enumerate them: for if thou considerest who they are that run themselves into all manner of mischiefs, that are never out of danger, but are engaged, for instance, in quarrels, disturbing the neighbourhood by their noise and tumult, and fighting; and are wounded, not for the safety of their country, but for frivolous causes; look deformedly, and spoil their very countenances:

Proverbs 23:30

They that tarry long at the wine, they that go to seek mixed wine. Thou wilt find they aro such as are so in* lQvp with wine, t^at they neither willingly stir from it, nor content themselves with the ordinary sort; but make a diligent search for the richest and most generous liquors.

Proverbs 23:31

Look not thou upon the wine when it is red, when it giveth his colour in the cup, when it vioveth itself