King James Version
Proverbs 23
35 verses with commentary
Sayings of the Wise Continue
When thou sittest to eat with a ruler, consider diligently what is before thee:
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KJV Study Commentary
When dining with a ruler, 'consider diligently what is before thee.' The Hebrew 'biyn biyn' (consider diligently) is emphatic—understand carefully. This counsels awareness and discernment when in the presence of power. Meals with rulers involve more than food; they're political and social settings requiring wisdom. Reformed theology values prudence in all relationships, especially with those in au...
Read full commentary →Ellicott’s Commentary for English Readers
**XXIII.**
(1) **Consider diligently what is before thee,—**Rather, *Who is before thee; *that thy host is not an equal, but one who, if offended, might do thee deadly harm.
Jamieson-Fausset-Brown Bible Commentary
**2. mighty acts--**(Psa 145:4).
**excellent greatness--**or, abundance of greatness.
And put a knife to thy throat, if thou be a man given to appetite.
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KJV Study Commentary
Put 'a knife to thy throat, if thou be a man given to appetite.' This vivid imagery counsels radical self-control with food, especially in the ruler's presence. The Hebrew 'baal nephesh' (given to appetite/master of desire) describes gluttony. The knife metaphor suggests treating unchecked appetite as mortally dangerous. Reformed theology recognizes gluttony as sin—failure of self-control and idol...
Read full commentary →Ellicott’s Commentary for English Readers
(2) **And put a knife to thy throat.—**Use the strongest methods to keep thine appetite in check, if thou art likely to give way to it, and then, overcome by meat and drink, to say or do anything to offend thy host.
Jamieson-Fausset-Brown Bible Commentary
**3-4. trumpet--**used to call religious assemblies;
Be not desirous of his dainties: for they are deceitful meat.
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KJV Study Commentary
Don't desire the ruler's 'dainties: for they are deceitful meat.' The Hebrew 'matam' (dainties/delicacies) and 'lechem kazab' (bread/food of lies) warn that luxurious food from rulers may have strings attached. This isn't about the food itself but about obligations created by accepting favors from the powerful. Reformed theology warns against being bought by worldly benefits. Esau sold his birthri...
Read full commentary →Ellicott’s Commentary for English Readers
(3) **Deceitful meat.—**Not offered out of friendship and love to thee; for an unguarded word spoken in the insecurity of the festive hour might bring ruin to thee.
Jamieson-Fausset-Brown Bible Commentary
**3-4. trumpet--**used to call religious assemblies;
Labour not to be rich: cease from thine own wisdom.
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KJV Study Commentary
The prohibition against laboring to be rich warns against making wealth life's primary goal. Cease from one's own wisdom means recognizing the futility of self-dependent striving for security. This doesn't condemn honest work but idolatrous pursuit of riches that displaces trust in God's provision.
Ellicott’s Commentary for English Readers
(4) **Cease from thine own wisdom.—**Cleverness shewn in piling up wealth.
Jamieson-Fausset-Brown Bible Commentary
**5. cymbals--**suited to loud praise (Ne 12:27).
Wilt thou set thine eyes upon that which is not? for riches certainly make themselves wings; they fly away as an eagle toward heaven. set: Heb. cause thine eyes to fly upon
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KJV Study Commentary
Riches are compared to an eagle flying away, emphasizing their temporary and unstable nature despite appearing substantial. The rhetorical question 'Wilt thou set thine eyes upon that which is not?' exposes the folly of fixing hope on wealth that will inevitably vanish. This vivid imagery warns against covetousness and materialism, teaching that true security cannot be found in possessions.
Ellicott’s Commentary for English Readers
(5) **They fly away.—**Rather, *As an eagle that flieth toward heaven, *far beyond thy reach.
Jamieson-Fausset-Brown Bible Commentary
6. Living voices shall take up the failing sounds of dead instruments, and as they cease on earth, those of intelligent ransomed spirits and holy angels, as with the sound of mighty thunders, will prolong eternally the praise, saying: "Alleluia! Salvation, and Glory, and Honor, and Power, unto the Lord our God;" "Alleluia! for the Lord God omnipotent reigneth." Amen!
Eat thou not the bread of him that hath an evil eye, neither desire thou his dainty meats:
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KJV Study Commentary
Don't eat the bread of one with an 'evil eye,' nor desire his 'dainty meats.' The 'evil eye' (Hebrew 'ra ayin') refers to stinginess, envy, or malicious intent. A grudging host's food brings no blessing. The parallel with verse 3 warns against meals with ulterior motives—whether from rulers or from envious hosts. Reformed theology values genuine fellowship over manipulative social transactions. We...
Read full commentary →Ellicott’s Commentary for English Readers
(6) **Him that hath an evil eye**.—A sordid, grudging temper.
Jamieson-Fausset-Brown Bible Commentary
THE BOOK OF PROVERBS.
For as he thinketh in his heart, so is he: Eat and drink, saith he to thee; but his heart is not with thee.
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KJV Study Commentary
The miserly person's external invitation masks an unwilling heart—their calculation betrays their grudging generosity. This warns against receiving hospitality from those who give resentfully. It also challenges us to examine our own motives for giving, ensuring generosity flows from love, not compulsion.
Ellicott’s Commentary for English Readers
(7) **For as he thinketh in his heart, so is he.—**He is not really friendly and hospitable, as his words would imply, but he grudges every morsel thou takest, calculating its cost.
The morsel which thou hast eaten shalt thou vomit up, and lose thy sweet words.
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KJV Study Commentary
The morsel you've eaten from a stingy host 'shalt thou vomit up,' and lose 'thy sweet words.' Eating with a grudging host becomes nauseating when you realize his true heart. Your pleasant conversation ('sweet words') is wasted on someone who resents your presence. This teaches that fellowship requires mutual goodwill. Reformed theology values genuine Christian community over superficial social int...
Read full commentary →Ellicott’s Commentary for English Readers
(8) **Shalt thou vomit up.**—Shalt be disgusted at having partaken of hospitality which was not freely offered to thee.
**And lose thy sweet words.—**All thy civil speeches and thanks for the cold welcome thou hast had.
Jamieson-Fausset-Brown Bible Commentary
INTRODUCTION
**I. The Nature and Use of Proverbs.--**A proverb is a pithy sentence, concisely expressing some well-established truth susceptible of various illustrations and applications. The word is of Latin derivation, literally meaning for a word, speech, or discourse; that is, one expression for many. The Hebrew word for "proverb" (mashal) means a "comparison." Many suppose it was used, becau...
Read full commentary →Speak not in the ears of a fool: for he will despise the wisdom of thy words.
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KJV Study Commentary
This proverb warns against wasting wisdom on those determined to reject it. 'Speak not in the ears of a fool' (אַל־תְּדַבֵּר בְּאָזְנֵי כְסִיל/<em>al-tedabber be'ozney kesil</em>) commands withholding pearls from swine (Matthew 7:6). The fool (כְּסִיל/<em>kesil</em>) is not merely ignorant but morally obstinate—he 'despises' (יָבוּז/<em>yavuz</em>, scorns/disdains) wisdom. 'The wisdom of thy words...
Read full commentary →Ellicott’s Commentary for English Readers
(9) **Speak not in the ears of a fool.**—Do not waste thy time in explaining matters to him.
**A fool**.—A dull, stupid person. (Comp. Proverbs 1:22.)
Jamieson-Fausset-Brown Bible Commentary
INTRODUCTION
**I. The Nature and Use of Proverbs.--**A proverb is a pithy sentence, concisely expressing some well-established truth susceptible of various illustrations and applications. The word is of Latin derivation, literally meaning for a word, speech, or discourse; that is, one expression for many. The Hebrew word for "proverb" (mashal) means a "comparison." Many suppose it was used, becau...
Read full commentary →Remove not the old landmark; and enter not into the fields of the fatherless: landmark: or, bound
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KJV Study Commentary
This command echoes 22:28 but adds a specific victim: the fatherless. 'Remove not the old landmark' (אַל־תַּסֵּג גְּבוּל עוֹלָם/<em>al-taseg gevul olam</em>) prohibits moving ancient boundary stones. 'Enter not into the fields of the fatherless' (וּבִשְׂדֵי יְתוֹמִים אַל־תָּבֹא/<em>uvisedey yetomim al-tavo</em>) warns against seizing orphans' property. The fatherless were particularly vulnerable—w...
Read full commentary →Ellicott’s Commentary for English Readers
(10) **Remove not the old landmark.**—See above, on Proverbs 22:28.
Jamieson-Fausset-Brown Bible Commentary
INTRODUCTION
**I. The Nature and Use of Proverbs.--**A proverb is a pithy sentence, concisely expressing some well-established truth susceptible of various illustrations and applications. The word is of Latin derivation, literally meaning for a word, speech, or discourse; that is, one expression for many. The Hebrew word for "proverb" (mashal) means a "comparison." Many suppose it was used, becau...
Read full commentary →For their redeemer is mighty; he shall plead their cause with thee.
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KJV Study Commentary
This verse grounds the previous warning in God's character as defender of the fatherless. 'Their redeemer is mighty' (גֹּאֲלָם חָזָק/<em>go'alam chazaq</em>, their kinsman-redeemer is strong) identifies God as the ultimate גֹּאֵל (<em>go'el</em>), the family advocate who protects and avenges. In Israel, the kinsman-redeemer had three primary duties: buy back family land sold due to poverty (Leviti...
Read full commentary →Ellicott’s Commentary for English Readers
(11) **Their redeemer is mighty.**—They may have no near kinsman (Leviticus 25:25) to redeem their land, yet they have a mighty Deliverer (Exodus 6:6), who will redress their wrongs.
Jamieson-Fausset-Brown Bible Commentary
INTRODUCTION
**I. The Nature and Use of Proverbs.--**A proverb is a pithy sentence, concisely expressing some well-established truth susceptible of various illustrations and applications. The word is of Latin derivation, literally meaning for a word, speech, or discourse; that is, one expression for many. The Hebrew word for "proverb" (mashal) means a "comparison." Many suppose it was used, becau...
Read full commentary →Apply thine heart unto instruction, and thine ears to the words of knowledge.
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KJV Study Commentary
This verse commands intentional learning. 'Apply thine heart unto instruction' (הָבִיאָה לַמּוּסָר לִבֶּךָ/<em>havi'ah lamussar libekha</em>, bring your heart to discipline/correction) requires active engagement, not passive exposure. The 'heart' (לֵב/<em>lev</em>) in Hebrew thinking represents the control center—mind, will, emotions. Applying the heart means wholehearted commitment to learning. T...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
5-6. Such writings the wise, who pursue right ends by right means, will value.
**learning--**not the act, but matter of it.
**wise counsels--**or the art and principles of governing.
Withhold not correction from the child: for if thou beatest him with the rod, he shall not die.
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KJV Study Commentary
'Withhold not correction from the child' commands parents to discipline children consistently and appropriately. The second clause addresses parental fear: 'if thou beatest him with the rod, he shall not die.' Physical discipline, properly administered, isn't harmful but beneficial. Modern society recoils from corporal punishment, but biblical wisdom affirms its necessity. The 'rod' isn't abuse bu...
Read full commentary →Ellicott’s Commentary for English Readers
(13) **He shall not die**—*i.e., *a moderate correction, such as that advised in Proverbs 19:18 (see note), will not injure him—quite the reverse.
Jamieson-Fausset-Brown Bible Commentary
5-6. Such writings the wise, who pursue right ends by right means, will value.
**learning--**not the act, but matter of it.
**wise counsels--**or the art and principles of governing.
Thou shalt beat him with the rod, and shalt deliver his soul from hell.
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KJV Study Commentary
Proper discipline 'shall deliver his soul from hell'—the stakes are eternal. Physical correction aims at spiritual salvation by training children in righteousness, teaching consequences, and breaking stubborn will. This doesn't mean discipline saves (only Christ does), but faithful parenting is a means God uses to bring children to faith. Discipline teaches that actions have consequences, authorit...
Read full commentary →Ellicott’s Commentary for English Readers
(14) **And shalt deliver his soul from hell—***i.e., *Hades, the abode of the dead (Isaiah 14:9), death being the punishment of sin, and long life the reward of well-doing (Proverbs 3:2).
Jamieson-Fausset-Brown Bible Commentary
**7. The fear of the Lord--**the principle of true piety (compare Pr 2:5; 14:26, 27; Job 28:28; Psa 34:11; 111:10; Ac 9:31).
**beginning--**first part, foundation.
**fools--**the stupid and indifferent to God's character and government; hence the wicked.
My son, if thine heart be wise, my heart shall rejoice, even mine. even: or, even I will rejoice
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KJV Study Commentary
This verse expresses parental joy in a child's wisdom. 'My son, if thine heart be wise' (בְּנִי אִם־חָכַם לִבֶּךָ/<em>beni im-chakham libekha</em>, my son, if your heart is wise) establishes the condition. 'My heart shall rejoice, even mine' (יִשְׂמַח לִבִּי גַּם־אָנִי/<em>yismach libbi gam-ani</em>, my heart will rejoice, yes, mine) emphasizes the deep personal satisfaction wise children bring pa...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**8. My son--**This paternal form denotes a tender regard for the reader. Filial sentiments rank next to piety towards God, and ensure most distinguished rewards (compare Pr 6:20; Ep 6:2, 3).
Yea, my reins shall rejoice, when thy lips speak right things.
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KJV Study Commentary
This verse continues the previous thought, intensifying the parental joy theme. 'My reins shall rejoice' (וְתַעֲלֹזְנָה כִלְיוֹתַי/<em>veta'aloznah khilyotay</em>, literally 'my kidneys will exult') uses Hebrew idiom where 'kidneys/reins' represent innermost being—emotions, conscience, deepest self. The Septuagint translates this as 'my lips' (anticipating the verse's second half), but the Hebrew ...
Read full commentary →Ellicott’s Commentary for English Readers
(16) **My reins shall rejoice.—**These being represented in Hebrew poetry as the seat of the deepest affections, answering to “heart” in Proverbs 23:15. (Comp. Psalm 7:9; Jeremiah 12:2; Revelation 2:23.)
Jamieson-Fausset-Brown Bible Commentary
9. On the figures of Pr 1:9, compare Ge 41:42; So 1:10; 4:9.
Let not thine heart envy sinners: but be thou in the fear of the LORD all the day long.
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KJV Study Commentary
Envying sinners betrays spiritual perspective—they may prosper temporarily but face eternal judgment. Instead, fear the LORD continually, focusing on covenant relationship rather than comparative outcomes. This anticipates Psalm 73's resolution of why the wicked prosper while the righteous suffer.
Jamieson-Fausset-Brown Bible Commentary
10-19. A solemn warning against temptation.
**entice--**literally, "open the way."
**consent ... not--**Sin is in consenting or yielding to temptation, not in being tempted.
For surely there is an end; and thine expectation shall not be cut off. end: or, reward
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KJV Study Commentary
The promise 'surely there is an end' (or 'surely there is a future') assures believers that God's purposes will prevail. Current circumstances aren't ultimate; hope ('expectation') will be fulfilled. This provides antidote to envy (v. 17) by establishing certainty of future vindication. The wicked's prosperity is temporary; the righteous's reward is certain. God will complete His purposes; believe...
Read full commentary →Ellicott’s Commentary for English Readers
(18) An end, which shall be peace (Psalm 37:37), corresponding to the “manifestation of the sons of God “(Romans 8:19), when we shall be “like” God (1John 3:2).
Jamieson-Fausset-Brown Bible Commentary
10-19. A solemn warning against temptation.
**entice--**literally, "open the way."
**consent ... not--**Sin is in consenting or yielding to temptation, not in being tempted.
Do Not Envy Sinners
Hear thou, my son, and be wise, and guide thine heart in the way.
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KJV Study Commentary
'Hear thou, my son, and be wise, and guide thine heart in the way'—this fatherly appeal calls for attentive listening that produces wisdom and intentional direction of the heart toward righteousness. Wisdom requires both receiving instruction and applying it to guide one's inner life. The heart naturally wanders toward folly; conscious effort must redirect it toward God's ways. This isn't self-sal...
Read full commentary →Ellicott’s Commentary for English Readers
(19) **Hear thou, my son, **whatever others may do. (Comp. above, on Proverbs 22:19.)
**Guide thine heart in the way.**—That is, of God. (Comp. Isaiah 40:3, and note on Acts 9:2.)
Jamieson-Fausset-Brown Bible Commentary
10-19. A solemn warning against temptation.
**entice--**literally, "open the way."
**consent ... not--**Sin is in consenting or yielding to temptation, not in being tempted.
Be not among winebibbers ; among riotous eaters of flesh: of flesh: Heb. of their flesh
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KJV Study Commentary
'Be not among winebibbers' and 'riotous eaters of flesh' warns against association with drunkards and gluttons. Such people pursue sensual indulgence, making pleasure ultimate. The warning isn't merely about substances but about character—those who organize life around gratification demonstrate spiritual bankruptcy. Believers must not form close bonds with such people or adopt their values. While ...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
10-19. A solemn warning against temptation.
**entice--**literally, "open the way."
**consent ... not--**Sin is in consenting or yielding to temptation, not in being tempted.
For the drunkard and the glutton shall come to poverty: and drowsiness shall clothe a man with rags.
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KJV Study Commentary
Drunkards and gluttons 'shall come to poverty'—excessive indulgence produces economic ruin. 'Drowsiness' (stupor from overconsumption) leads to wearing 'rags' (poverty's marker). This continues the warning from verse 20 by describing consequences. Those who pursue pleasure squander resources and neglect productive work, inevitably ending in want. The principle extends beyond literal drunkenness to...
Read full commentary →Ellicott’s Commentary for English Readers
(21) **Drowsiness, **that follows after such debauches.
Jamieson-Fausset-Brown Bible Commentary
10-19. A solemn warning against temptation.
**entice--**literally, "open the way."
**consent ... not--**Sin is in consenting or yielding to temptation, not in being tempted.
Hearken unto thy father that begat thee, and despise not thy mother when she is old.
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KJV Study Commentary
Honoring parents extends to caring for them in old age, not despising their weakness or diminished capacity. This application of the fifth commandment shows covenant faithfulness across the lifespan. Despising aging parents violates their God-given dignity and one's foundational obligations.
Jamieson-Fausset-Brown Bible Commentary
10-19. A solemn warning against temptation.
**entice--**literally, "open the way."
**consent ... not--**Sin is in consenting or yielding to temptation, not in being tempted.
Buy the truth, and sell it not; also wisdom, and instruction, and understanding.
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KJV Study Commentary
'Buy the truth, and sell it not'—acquire wisdom at any cost and never trade it away. Truth is the most valuable possession, worth any price to obtain. Once possessed, never relinquish it regardless of offered incentives or pressures. The verse includes 'wisdom, instruction, and understanding'—comprehensive intellectual and moral formation in God's ways. This commands prioritizing truth above all e...
Read full commentary →Ellicott’s Commentary for English Readers
(23) **Buy the truth, and sell it not.—**The “truth” is here described under the three heads of wisdom, self-discipline, and understanding. (See above, on Proverbs 1:2.) All these are to be obtained from God (James 1:5), who gives to every man “liberally,” “without money and without price” (Isaiah 55:1). (Comp. Revelation 3:18, and the “treasure” and “pearl of great price” of Matthew 13:44-46.)
Jamieson-Fausset-Brown Bible Commentary
10-19. A solemn warning against temptation.
**entice--**literally, "open the way."
**consent ... not--**Sin is in consenting or yielding to temptation, not in being tempted.
The father of the righteous shall greatly rejoice: and he that begetteth a wise child shall have joy of him.
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KJV Study Commentary
This proverb parallels verse 15, emphasizing parental joy in righteous children. 'The father of the righteous shall greatly rejoice' (גִּיל יָגִיל אֲבִי צַדִּיק/<em>gil yagil avi tsaddiq</em>, greatly rejoice will the father of a righteous one) uses intensive verb form indicating exuberant joy. 'He that begetteth a wise child' (וְיוֹלֵד חָכָם/<em>veyoled chakham</em>, one who fathers a wise son) p...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
10-19. A solemn warning against temptation.
**entice--**literally, "open the way."
**consent ... not--**Sin is in consenting or yielding to temptation, not in being tempted.
Thy father and thy mother shall be glad, and she that bare thee shall rejoice.
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KJV Study Commentary
This verse concludes the parental joy theme, extending it to both parents. 'Thy father and thy mother shall be glad' (יִשְׂמַח־אָבִיךָ וְאִמֶּךָ/<em>yismach-avikha ve'immekha</em>, your father and your mother will rejoice) emphasizes both parents' shared investment in children's wisdom. 'She that bare thee shall rejoice' (וְתָגֵל יוֹלַדְתֶּךָ/<em>vetagel yoladtekha</em>, she who gave you birth wil...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
10-19. A solemn warning against temptation.
**entice--**literally, "open the way."
**consent ... not--**Sin is in consenting or yielding to temptation, not in being tempted.
My son, give me thine heart, and let thine eyes observe my ways.
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KJV Study Commentary
'My son, give me thine heart, and let thine eyes observe my ways'—this fatherly appeal (ultimately God's) requests complete devotion. Giving one's heart means total commitment of affections, will, and allegiance. Observing God's ways means carefully studying and imitating His character and commands. Heart-giving must precede and enable way-following. External conformity without heart transformatio...
Read full commentary →Ellicott’s Commentary for English Readers
(26) **My son, give me thine heart.—**For that is the one gift alone worthy of acceptance which man can offer to God, and the only one which God will accept; an offering which man endeavours to keep for himself, substituting for it alms, unreal prayers, outward observances of religion, and obedience in matters of little moment. (Comp. Matthew 22:37.)
Jamieson-Fausset-Brown Bible Commentary
10-19. A solemn warning against temptation.
**entice--**literally, "open the way."
**consent ... not--**Sin is in consenting or yielding to temptation, not in being tempted.
For a whore is a deep ditch; and a strange woman is a narrow pit.
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KJV Study Commentary
This verse employs stark imagery to warn against sexual immorality. 'A whore is a deep ditch' (כִּי־שׁוּחָה עֲמֻקָּה זוֹנָה/<em>ki-shuchah amuqqah zonah</em>, for a deep pit is a prostitute) and 'a strange woman is a narrow pit' (וּבְאֵר צָרָה נָכְרִיָּה/<em>uv'er tzarah nokhriyyah</em>, a narrow well is an adulteress) depict sexual sin as a trap from which escape is nearly impossible. The 'deep d...
Read full commentary →Ellicott’s Commentary for English Readers
(27) **Strange woman **(*nokhriyyah*)*.—See *above, on Proverbs 2:16.
Jamieson-Fausset-Brown Bible Commentary
20-33. Some interpreters regard this address as the language of the Son of God under the name of Wisdom (compare Lu 11:49). Others think that wisdom, as the divine attribute specially employed in acts of counsel and admonition, is here personified, and represents God. In either case the address is a most solemn and divine admonition, whose matter and spirit are eminently evangelical and impressive...
Read full commentary →She also lieth in wait as for a prey, and increaseth the transgressors among men. as for: or, as a robber
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KJV Study Commentary
This verse continues the previous warning, depicting sexual immorality as predatory. 'She also lieth in wait as for a prey' (אַף־הִיא כְּחֶתֶף תֶּאֱרֹב/<em>af-hi kechetef te'erov</em>, indeed she lies in ambush like a robber) portrays the adulteress as hunter stalking victims. This isn't mutual consent but predatory destruction. 'Increaseth the transgressors among men' (וּבוֹגְדִים בְּאָדָם תּוֹסִ...
Read full commentary →Ellicott’s Commentary for English Readers
(28) **Increaseth the transgressors **(faithless) **among men.**—This vice being the fruitful source of faithlessness both towards man and God.
Jamieson-Fausset-Brown Bible Commentary
20-33. Some interpreters regard this address as the language of the Son of God under the name of Wisdom (compare Lu 11:49). Others think that wisdom, as the divine attribute specially employed in acts of counsel and admonition, is here personified, and represents God. In either case the address is a most solemn and divine admonition, whose matter and spirit are eminently evangelical and impressive...
Read full commentary →Woe to Those Who Linger Over Wine
Who hath woe? who hath sorrow? who hath contentions ? who hath babbling? who hath wounds without cause? who hath redness of eyes?
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KJV Study Commentary
'Who hath woe? Who hath sorrow?' begins a vivid description of the drunkard's misery. The rhetorical questions catalogue suffering: woe, sorrow, contentions, babbling, wounds, red eyes. The answer comes in verse 30: 'They that tarry long at the wine.' Drunkenness produces comprehensive devastation—relational conflict ('contentions'), incoherent speech ('babbling'), physical injury ('wounds without...
Read full commentary →Ellicott’s Commentary for English Readers
(29) **Wounds without cause?**—Which might have been avoided, and which serve no good end.
**Redness of eyes?**—Rather, *dimness.*
Jamieson-Fausset-Brown Bible Commentary
20-33. Some interpreters regard this address as the language of the Son of God under the name of Wisdom (compare Lu 11:49). Others think that wisdom, as the divine attribute specially employed in acts of counsel and admonition, is here personified, and represents God. In either case the address is a most solemn and divine admonition, whose matter and spirit are eminently evangelical and impressive...
Read full commentary →They that tarry long at the wine; they that go to seek mixed wine.
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KJV Study Commentary
The answer to verse 29's questions: 'They that tarry long at the wine' and 'seek mixed wine' (strong drink) experience all that misery. 'Tarrying long' indicates not casual consumption but excessive indulgence. 'Seeking mixed wine' suggests pursuit of stronger intoxication. These people organize life around drinking, making it a priority and pursuit. The result is the catalogue of woes described i...
Read full commentary →Ellicott’s Commentary for English Readers
(30) **They that go to seek mixed wine.**—Or, *To test; *to see whether it is to their taste. The wines of the ancients were not generally drunk pure, but diluted with water or flavoured with spices. (See above on Proverbs 9:2.)
Jamieson-Fausset-Brown Bible Commentary
20-33. Some interpreters regard this address as the language of the Son of God under the name of Wisdom (compare Lu 11:49). Others think that wisdom, as the divine attribute specially employed in acts of counsel and admonition, is here personified, and represents God. In either case the address is a most solemn and divine admonition, whose matter and spirit are eminently evangelical and impressive...
Read full commentary →Look not thou upon the wine when it is red, when it giveth his colour in the cup , when it moveth itself aright.
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KJV Study Commentary
'Look not thou upon the wine when it is red'—don't be enticed by wine's appealing appearance and smoothness. The verse describes wine's attractiveness: red color, sparkle in the cup, smooth taste. But verse 32 warns of the result: it 'biteth like a serpent.' Don't be deceived by initial pleasure; consider the outcome. This applies beyond alcohol to all sin—it appears attractive but delivers death....
Read full commentary →Ellicott’s Commentary for English Readers
(31) **When it giveth its colour.—**Or *sparkles.*
**When it moveth itself aright.**—Or, *when it glides easily *down the throat.
Jamieson-Fausset-Brown Bible Commentary
20-33. Some interpreters regard this address as the language of the Son of God under the name of Wisdom (compare Lu 11:49). Others think that wisdom, as the divine attribute specially employed in acts of counsel and admonition, is here personified, and represents God. In either case the address is a most solemn and divine admonition, whose matter and spirit are eminently evangelical and impressive...
Read full commentary →At the last it biteth like a serpent, and stingeth like an adder. an: or, a cockatrice
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KJV Study Commentary
Wine that appears smooth and attractive (v. 31) ultimately 'biteth like a serpent, and stingeth like an adder.' Initial pleasure transforms to pain and poison. The serpent imagery evokes both danger and satanic deception—what appears harmless proves deadly. Drunkenness may begin pleasantly but ends in addiction, impaired judgment, health destruction, and spiritual death. The principle extends to a...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
20-33. Some interpreters regard this address as the language of the Son of God under the name of Wisdom (compare Lu 11:49). Others think that wisdom, as the divine attribute specially employed in acts of counsel and admonition, is here personified, and represents God. In either case the address is a most solemn and divine admonition, whose matter and spirit are eminently evangelical and impressive...
Read full commentary →Thine eyes shall behold strange women, and thine heart shall utter perverse things.
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KJV Study Commentary
This verse describes alcohol's effects on perception and speech. 'Thine eyes shall behold strange women' (עֵינֶיךָ יִרְאוּ זָרוֹת/<em>eynekha yir'u zarot</em>, your eyes will see strange things/foreign women) indicates distorted vision and lowered inhibitions. Alcohol impairs judgment, making sin appear attractive. 'Thine heart shall utter perverse things' (וְלִבְּךָ יְדַבֵּר תַּהְפֻּכוֹת/<em>veli...
Read full commentary →Ellicott’s Commentary for English Readers
(33) **Thine eyes shall behold strange women.—***i.e.*, look out for them, impurity being the constant attendant of drunkenness. Or, the word may be translated “strange things,” referring to the strange fancies of a drunkard, the horrible and fantastic visions present to his disordered brain.
**Perverse things.**—His notions of right and wrong being completely distorted.
Jamieson-Fausset-Brown Bible Commentary
20-33. Some interpreters regard this address as the language of the Son of God under the name of Wisdom (compare Lu 11:49). Others think that wisdom, as the divine attribute specially employed in acts of counsel and admonition, is here personified, and represents God. In either case the address is a most solemn and divine admonition, whose matter and spirit are eminently evangelical and impressive...
Read full commentary →Yea, thou shalt be as he that lieth down in the midst of the sea, or as he that lieth upon the top of a mast. the midst: Heb. the heart of the sea
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KJV Study Commentary
This verse continues describing drunkenness's effects through vivid imagery. 'Thou shalt be as he that lieth down in the midst of the sea' (וְהָיִיתָ כְּשֹׁכֵב בְּלֶב־יָם/<em>vehayita kheshokhev belev-yam</em>, you will be like one lying in the heart of the sea) depicts drowning—helplessness, disorientation, danger. 'Or as he that lieth upon the top of a mast' (וְכְשֹׁכֵב בְּרֹאשׁ חִבֵּל/<em>vekhe...
Read full commentary →Ellicott’s Commentary for English Readers
(34) **As he that lieth down in the midst of the sea.**—And so would inevitably be drowned if he trusted to its smooth, glassy appearance.
**As he that lieth upon the top of a mast.—**Whom every roll of the ship might hurl into the waves. The absolute insensibility of the drunkard to danger is here described. Or it may mean that everything round the drunkard and the ground on which he lies, seem t...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
20-33. Some interpreters regard this address as the language of the Son of God under the name of Wisdom (compare Lu 11:49). Others think that wisdom, as the divine attribute specially employed in acts of counsel and admonition, is here personified, and represents God. In either case the address is a most solemn and divine admonition, whose matter and spirit are eminently evangelical and impressive...
Read full commentary →They have stricken me, shalt thou 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. I felt: Heb. I knew it not
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KJV Study Commentary
This verse concludes the drunkenness warning with tragic irony. The drunk speaks: 'They have stricken me... and I was not sick; they have beaten me, and I felt it not' (הִכּוּנִי בַל־חָלִיתִי הֲלָמוּנִי בַּל־יָדָעְתִּי/<em>hikkuni val-chaliti halamuni val-yada'ti</em>, they struck me—I didn't become ill; they beat me—I didn't know it) describes alcohol's numbing effect. Physical harm goes unfelt d...
Read full commentary →Ellicott’s Commentary for English Readers
(35) **They have stricken me, and I was not sick.—**The drunken man feels no blows or ill usage.
**When shall I awake?**—He longs to rouse himself from his slumber that he may return to his debauch.
**Ellicott's Commentary for English Readers
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Jamieson-Fausset-Brown Bible Commentary
20-33. Some interpreters regard this address as the language of the Son of God under the name of Wisdom (compare Lu 11:49). Others think that wisdom, as the divine attribute specially employed in acts of counsel and admonition, is here personified, and represents God. In either case the address is a most solemn and divine admonition, whose matter and spirit are eminently evangelical and impressive...
Read full commentary →