Provérbios 23:31 Comentário

The sin we are here warned against is luxury and sensuality, and the indulgence of the appetite in eating and drinking, a sin that most easily besets us. 1. We are here told when we enter into temptation, and are in most danger of falling into this sin: "When thou sittest to eat with a ruler thou has great plenty before thee, varieties and dainties, such a table spread as thou has seldom seen; thou are ready to think, as Haman did, of nothing but the honour hereby done thee (Est 5:12), and the opportunity thou hast of pleasing thy palate, and forgettest that there is a snare laid for thee." Perhaps the temptation may be stronger, and more dangerous, to one that is not used to such entertainments, than to one that always sits down to a good table. 2. We are here directed to double our guard at such a time. We must, (1.) Apprehend ourselves to be in danger: "Consider diligently what is before thee, what meat and drink are before thee, that thou mayest choose that which is safest for thee and which thou art least likely to eat and drink of to excess. Consider what company is before thee, the ruler himself, who, if he be wise and good, will take it as an affront for any of his guests to disorder themselves at his table." And, if when we sit to eat with a ruler, much more when we sit to eat with the ruler of rulers at the Lord's table, must we consider diligently what is before us, that we may not in any respect eat and drink unworthily, unbecomingly, lest that table become a snare. (2.) We must alarm ourselves into temperance and moderation: "Put a knife to thy throat, that is, restrain thyself, as it were with a sword hanging over thy head, from all excess. Let these words, Take heed lest at any time your hearts be overcharged with surfeiting and drunkenness, and so that day come upon you unawares - or those, For all these things, God shall bring thee into judgment - or those, Drunkards, shall not inherit the kingdom of God, be a knife to the throat." The Latins call luxury gula - the throat. "Take up arms against that sin. Rather be so abstemious that thy craving appetite will begin to think thy throat cut than indulge thyself in voluptuousness." We must never feed ourselves without fear (Jde 1:12), but we must in a special manner fear when temptation is before us. (3.) We must reason ourselves into a holy contempt of the gratifications of sense: "If thou be a man given to appetite, thou must, by a present solution, and an application of the terrors of the Lord, restrain thyself. When thou art in danger of falling into any excess put a knife to thy throat; that may serve for once. But that is not enough: lay the axe to the root; mortify that appetite which has such a power over thee: Be not desirous of dainties." Note, We ought to observe what is our own iniquity, and, if we find ourselves addicted to flesh-pleasing, we must not only stand upon our guard against temptations from without, but subdue the corruption within. Nature is desirous of food, and we are taught to pray for it, but it is lust that is desirous of dainties, and we cannot in faith pray for them, for frequently they are not food convenient for mind, body, or estate. They are deceitful meat, and therefore David, instead of praying for them, prays against them, Psa 141:4. They are pleasant to the palate, but perhaps rise in the stomach, turn sour there, upbraid a man, and make him sick. They do not yield men the satisfaction they promised themselves from them; for those that are given to appetite, when they have that which is very dainty, are not pleased; they are soon weary of it; they must have something else more dainty. The more a luxurious appetite is humoured and indulged the more humoursome and troublesome it grows, and the more hard to please; dainties will surfeit, but never satisfy. But especially they are upon this account deceitful meat, that, while they please the body, they prejudice the soul, they overcharge the heart, and unfit it for the service of God, nay, they take away the heart, and alienate the mind from spiritual delights, and spoil its relish of them. Why then should we covet that which will certainly cheat us?

When thou sittest to eat with a ruler,.... Either a supreme ruler, a king, or a subordinate ruler, a nobleman, a judge, a civil magistrate, a person of honour, dignity, and authority; and to sit at table with such is sometimes allowed, and is always reckoned an honour; this particularly diligent and industrious persons are admitted to, who not only are brought to stand before kings and great persons, but to sit at table with them, and eat food with them. And now the wise man advises such how to behave themselves when this is the case: consider diligently what is before thee; or, "considering consider" (q): take special notice of the food and drink set upon the table, and consider well which may be most proper and safe to eat and drink of; for though a man may lawfully eat of whatsoever is set before him; every creature of God being good, if it be received with thanksgiving, and sanctified by the word of God and prayer; yet it is a piece of wisdom to make use of that which is most conducive to health, and less ensnaring; and to observe moderation in all, and not indulge to gluttony and drunkenness: and he should consider also who is before him, which sense the words wilt bear; the ruler that has invited him, and sits at the table with him, and take care that he says or does nothing that may give him offence; and also the noble personages that are guests with him, and behave towards them suitably to their rank and dignity; observe their words and conduct, and imitate the same; yea, even he should consider the servants and waiters that attend, lest, behaving in an indecent and disorderly manner, they should report it to his disadvantage to their ruler or others. But how much greater an honour is it to sit at table with the King of kings, and with his princes, and sup with him! when it becomes the saints, who have this honour, to consider what is set before them; the richest dainties, a feast of things, the body and blood of Christ, which should he spiritually discerned by faith; and not the elements of bread and wine only: likewise the persons before whom they are should be considered; Christ, who sits at his table, and the princes of his people with him; and therefore should not feed without fear, and in a disorderly and indecent manner, as the Corinthians are charged, but with all reverence and humility. (q) "considerando considera", Pagninus, Vatablus, Piscator, Mercerus, Gejerus.

Look not thou upon the wine when it is red,.... Or, "because it is red" (r); or shows itself red. Which was the only wine used in the land of Canaan, or, however, the most esteemed of, and that most of art which had the best colour; when it had a good, bright, red colour, or sparkled, and looked bright and beautiful, so the word signifies; and then it should not be looked upon: not that it is unlawful to look upon the colour of wine, and thereby judge of its goodness; but it should not be looked upon with a greedy eye, so as vehemently to desire it, which will lead to an intemperate use of it; just as looking upon a woman, so as to lust after her, is forbidden, Mat 5:28; when it giveth his colour in the cup: or, its eye in the cup (s); such a bright, brisk, and beautiful colour, as is like a bright and sparkling eye. Here is a various reading; it is written in the text, "in the purse" (t); it is read in the margin, "in the cup"; and Jarchi's note takes in both, "he that drinks wine sets his eye on the cup; and the vintner sets his on his purse;'' when it moveth itself aright; sparkles in the glass, or goes down the throat pleasantly; or rather looks well to the eye, and appears right and good, and promises a great deal of satisfaction and delight. (r) "quia", some in Mercerus, Gejerus. (s) "oculum suum", Montanus, Gejerus, Michaelis. (t) "in crumena, vel marsupio", Mercerus.

By the mention of redness of eyes—a sign of death—it is made clear that the wine-bibber is already dead to the Word and to reason. It declares his death to the Lord. If one forgets the motives that prompt him to seek the true life, he is dragged down to corruption. With good reason, then, the Educator, in his concern for our salvation, sternly forbids us, “Do not drink wine to drunkenness.”

Since you are the presbyters and deacons of Christ, you ought always to be sober, both among yourselves and among others, so that you may be able to warn the unruly. Now the Scripture says, “The men in power are passionate. But let them not drink wine, lest by drinking they forget wisdom and are not able to judge aright.” Wherefore, [the bishops]27 and the presbyters and the deacons are those of authority in the church next to God Almighty and his beloved Son, Jesus Christ, and the Holy Spirit. We say this, not that they are not to drink at all, otherwise it would be to the reproach of what God has made for cheerfulness, but that they not be disordered with wine. For the Scripture does not say, “Do not drink wine”; but what says it? “Drink not wine to drunkenness.”

Understand this, brethren, that every drunkard who has made drinking a habit will have leprosy within, in his soul, because the soul of the drunkard is known to be such as the flesh of the leper is seen to be. Therefore one who wishes to free himself of the sin of drunkenness, where not only his soul is killed but even his body is weakened, should drink merely as much as suffices. If he is unwilling to observe this rule, he will be hateful to God and an object of reproach to people.

People who want to be like this try miserably to excuse themselves. They say, My friend will be unpleasant if I do not give him as much as he wants to drink when I invite him to a banquet. [But I say to you,] Do not have a friend who is willing to make you displeasing to God, for he is both his own enemy and yours. If you make yourself and someone else intoxicated, you will have a man as your friend but God as an enemy.

(Pro. 23:1-35) Avoid the dangers of gluttony.

when . . . red--the color denoting greater strength (compare Gen 49:11; Deu 32:14). giveth . . . cup--literally, "gives its eye," that is, sparkles. moveth . . . aright--Perhaps its foaming is meant.