Proverbs 20:5 Kommentar

Here is, 1. The mischief of drunkenness: Wine is a mocker; strong drink is raging. It is so to the sinner himself; it mocks him, makes a fool of him, promises him that satisfaction which it can never give him. It smiles upon him at first, but at the last it bites. In reflection upon it, it rages in his conscience. It is raging in the body, puts the humours into a ferment. When the wine is in the wit is out, and then the man, according as his natural temper is, either mocks like a fool or rages like a madman. Drunkenness, which pretends to be a sociable thing, renders men unfit for society, for it makes them abusive with their tongues and outrageous in their passions, Pro 23:29. 2. The folly of drunkards is easily inferred thence. He that is deceived thereby, that suffers himself to be drawn into this sin when he is so plainly warned of the consequences of it, is not wise; he shows that he has no right sense or consideration of things; and not only so, but he renders himself incapable of getting wisdom; for it is a sin that infatuates and besots men, and takes away their heart. A drunkard is a fool, and a fool he is likely to be.

A man's wisdom is here said to be of use to him for the pumping of other people, and diving into them, 1. To get the knowledge of them. Though men's counsels and designs are ever so carefully concealed by them, so that they are as deep water which one cannot fathom, yet there are those who by sly insinuations, and questions that seem foreign, will get out of them both what they have done and what they intend to do. Those therefore who would keep counsel must not only put on resolution, but stand upon their guard. 2. To get knowledge by them. Some are very able and fit to give counsel, having an excellent faculty of cleaving a hair, hitting the joint of a difficulty, and advising pertinently, but they are modest, and reserved, and not communicative; they have a great deal in them, but it is loth to come out. In such a case a man of understanding will draw it out, as wine out of a vessel. We lose the benefit we might have by the conversation of wise men for want of the art of being inquisitive.

Wine is a mocker, strong drink is raging,.... Wine deceives a man; it not only overcomes him before he is aware, but it promises him a pleasure which it does not give; but, on the contrary, excessive drinking gives him pain, and so mocks him; yea, it exposes him to reproach and disgrace, and to the mockery and derision of others; as well as it sets him to scoff at his companions, and even to mock at religion, and all that is good and serious; see Hos 7:5; and strong drink not only disturbs the brain, and puts the spirits in a ferment, so that a man rages within, but it sets him a raving and quarrelling with his company, and everybody he meets with; such generally get into broils and contentions, and get woe, sorrow, and wounds, Pro 23:29. Aben Ezra gives this as the sense of the words, "a man of wine'' (that is, one that is given to wine, a wine bibber), so Ben Melech, "is a mocker, and he cries out for strong drink, that it may be given him;'' which is not a bad sense of the words. and whosoever is deceived thereby is not wise; whosoever gives himself to it, is not on his guard against it, but is overcome by it, does not act a wise but an unwise part: wine besots as well as deceives men. This may be applied to the wine of fornication, or to the false doctrine and superstition of the church of Rome; with which the nations of the earth are deceived and made drunk, and which puts them upon blaspheming God, deriding his people, and using cruelty to them, Rev 17:2.

Counsel in the heart of man is like deep water,.... Pure and undisturbed, but secret, hidden, and hard to be come at: such are the things of the spirit of a man, the thoughts of his mind, the devices of his heart; which, though easily known by the searcher of hearts, are not easily penetrated into by men; or it is not easily got out of them what is in them, especially in some men, who are very close and reserved. This is true of wicked men, who seek sleep to hide their counsel; and of good men, especially studious men, who have got a great deal of wisdom and knowledge in them, but not very communicative, being slow of speech, and silent in conversation; but a man of understanding will draw it out; he will find ways and means to discover the secret designs of wicked men, whether against church or state; and, by asking proper questions, an understanding man will get out useful things from men of knowledge, the most reserved: some men must be pumped, and a good deal of pains must be taken with them, to get out anything of them, as in getting water out of a deep well, and which when got is very good; and so is that wisdom and knowledge which is gotten by an inquisitive man from another of superior knowledge, but not very diffusive of it.

(Pro. 20:1-30) mocker--scorner. Such men are made by wine. strong drink--made by spicing wine (compare Isa 5:11, Isa 5:22); and it may include wine. raging--or boisterous as a drunkard. deceived--literally, "erring," or reeling.

Counsel . . . water--that is, deeply hidden (Pro 18:4; Psa 13:2). The wise can discern well.

5 The purpose in the heart of a man is deep water; But a man of understanding draweth it out. "Still waters are deep." Like such deep waters (Pro 18:4) is that which a man hath secretly (Isa 29:15) planned in his heart. He keeps it secret, conceals it carefully, craftily misleads those who seek to draw it out; but the man of תּבוּנה, i.e., one who possesses the right criteria for distinguishing between good and bad, true and false, and at the same time has the capacity to look through men and things, draws out (the Venet. well, ἀνέλξει) the secret עצה, for he penetrates to the bottom of the deep water. Such an one does not deceive himself with men, he knows how to estimate their conduct according to its last underlying motive and aim; and if the purpose is one that is pernicious to him, he meets it in the process of realization. What is here said is applicable not only to the subtle statesman and the general, but also the pragmatical historian and the expositor, as, e.g., of a poem such as the book of Job, the idea of which lies like a pearl at the bottom of deep water.