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Commentary on Proverbs 23 verses 19–28
Here is good advice for parents to give to their children; words are put into their mouths, that they may train them up in the way they should go. Here we have,
I. An earnest call to young people to attend to the advice of their godly parents, not only to this that is here given, but to all other profitable instructions: "Here, my son, and be wise, Pro 23:19. This will be an evidence that thou art wise and a means to make thee wiser." Wisdom, as faith, comes by hearing. And again (Pro 23:22): "Hearken unto thy father who begot thee, and who therefore has an authority over thee and an affection for thee, and, thou mayest be sure, can have no other design than thy own good." We ought to give reverence to the fathers of our flesh, who begot us, and were the instruments of our being; much more ought we to obey and be in subjection to the Father of our spirits, who made us and is the author of our being. And since the mother also, from a sense of duty to God and from love to her child, gives him good instructions, let him not despise her, nor her advice, when she is old. When the mother was grown old we may suppose the children to be grown up; but let them not think themselves past being taught, even by her, but rather respect her the more for the multitude of her years and the wisdom which they teach. Scornful and insolent young men will make a jest, it may be, of the good advice of an aged mother, and think themselves not concerned to heed what an old woman says; but such will have a great deal to answer for another day, not only as having set at nought good counsel, but as having slighted and grieved a good mother, Pro 30:17.
II. An argument to enforce this call, taken from the great comfort which this will be to their parents, Pro 23:24, Pro 23:25. Note, 1. It is the duty of children to study how they may gladden the hearts of their good parents, and do it yet more and more, so that they may greatly rejoice in them, even when the evil days come and the years of which they say they have no pleasure in them but this, to see their children do well, as Barzillai to see Chimham preferred. 2. Children will be a joy to their parents if they be righteous and wise. Righteousness is true wisdom; those who do good so well for themselves. Those are completely such as they should be who are not only wise (that is, knowing and learned), but righteous (that is, honest and good), and not only righteous (that is, conscientious and well-meaning), but wise (that is, prudent and discreet) in the management of themselves. If such the children be, especially all the children, the father and mother will be glad, and think nothing too much that they have done, or do, for them; they will please themselves in them, and give God thanks for them; particularly she that bore them with pain, and nursed them with pains, will rejoice in them, and reckon herself well requited, and the sorrow more than forgotten, because a wise and good man is the product of it, who is a blessing to the world he was born into.
III. Some general precepts of wisdom and virtue.
1.Guide thy heart in the way, Pro 23:19. It is the heart that must be taken care of and directed aright; the motions and affections of the soul must be towards right objects and under a steady guidance. If the heart be guided in the way, the steps will be guided and the conversation well ordered.
2.Buy the truth and sell it not, Pro 23:23. Truth is that by which the heart must be guided and governed, for without truth there is no goodness; no regular practices without right principles. It is by the power of truth, known and believed, that we must be kept back from sin and constrained to duty. The understanding must be well-informed with wisdom and instruction, and therefore, (1.) We must buy it, that is, be willing to part with any thing for it. He does not say at what rate we must buy it, because we cannot buy it too dear, but must have it at any rate; whatever it costs us, we shall not repent the bargain. When we are at expense for the means of knowledge, and resolved not to starve so good a cause, then we buy the truth. Riches should be employed for the getting of knowledge, rather than knowledge for the getting of riches. When we are at pains in searching after truth, that we may come to the knowledge of it and may distinguish between it and error, then we buy it. Dii laboribus omnia vendunt - Heaven concedes every thing to the laborious. When we choose rather to suffer loss in our temporal interest than to deny or neglect the truth they we buy it; and it is a pearl of such great price that we must be willing to part with all to purchase it, must make shipwreck of estate, trade, preferment, rather than of faith and a good conscience. (2.) We must not sell it. Do not part with it for pleasures, honours, riches, any things in this world. Do not neglect the study of it, nor throw off the profession of it, nor revolt from under the dominion of it, for the getting or saving of any secular interest whatsoever. Hold fast the form of sound words, and never let it go upon any terms.
3.Give my thy heart, Pro 23:26. God in this exhortation, speaks to us as unto children: "Son, Daughter, Give my thy heart." The heart is that which the great God requires and calls for from every one of us; whatever we give, if we do not give him our hearts, it will not be accepted. We must set our love upon him. Our thoughts must converse much with him, and on him, as our highest end. The intents of our hearts must be fastened. We must make it our own act and deed to devote ourselves to the Lord, and we must be free and cheerful in it. We must not think to divide the heart between God and the world; he will have all or none. Thou shalt love the Lord thy God with all thy heart. To this call we must readily answer, "My father, take my heart, such as it is, and make it such as it should be; take possession of it, and set up thy throne in it."
4.Let thy eyes observe my ways; have an eye to the rule of God's word, the conduct of his providence, and the good examples of his people. Our eyes must observe these, as he that writes observes his copy, that we may keep in the right paths and may proceed and persevere in them.
IV. Some particular cautions against those sins which are, of all sins, the most destructive to the seeds of wisdom and grace in the soul, which impoverish and ruin it. 1. Gluttony and drunkenness, Pro 23:20, Pro 23:21. The world is full of examples of this sin and temptations to it, which all young people are concerned to stand upon their guard against and keep at a distance from Be not a wine-bibber; we are allowed to drink a little wine (Ti1 5:23), but not much, not to make a trade of it, never to drink to excess. Be not a riotous eater of flesh, as the Israelites were, who lusted exceedingly after it, saying, Who will give us flesh to eat? Whereas Paul, though he is free to eat flesh, yet resolves that he will eat no flesh while the world stands rather than make his brother to offend; so indifferent is he to it, Co1 8:13. Be not an excessive eater of flesh. Intemperance must be avoided in meat as well as drink. Be not a luxurious eater of flesh, not pleased with any thing but what is very nice and delicate, savoury dishes, and forced meat. Some take not only a pleasure, but a pride, in being curious about their diet, and, as they call it, eating well; as if that were the ornament of a gentleman, which is really the shame of a Christian, making a God of the belly. "Be not a wine bibber, and be not a riotous eater; and therefore, be not among wine-bibbers nor among riotous eaters; do not give them countenance, lest thou learn their ways and insensibly fall into those sins, or at least lose the dread and detestation of them. They covet to have thee among them; for those that are debauched themselves are very desirous to debauch others; therefore do not gratify them, lest thou endanger thyself." He fetches an argument against this sin from the expensiveness of it and its tendency to impoverish men: and if men will not be deterred from it by the ruin it brings on their secular interests, which lie nearest their hearts, no marvel that they are not frightened from it by what they are told out of the word of God of the mischief it does them in their spiritual and eternal concerns. The drunkard and the glutton hate to be reformed, though they are told they shall come to poverty, nay, though they are told they shall come to hell. Drunkenness is the cause of drowsiness; it stupefies men, and makes them inattentive to business, and then all goes to wreck and ruin: thus men that have lived creditably come to be clothed with rags. 2. Whoredom. This is another sin which takes away the heart that should be given to God, Hos 4:11. He shows the danger which attends that sin, Pro 23:27, Pro 23:28, (1.) It is a sin from which few recover themselves when once they are entangled in it. It is like a deep ditch and a narrow pit, which it is almost impossible to get out of; and therefore it is wisdom to keep far enough from the brink of it. Take heed of making any approaches towards this sin, because it is so hard to make a retreat from it, conscience, which should head the retreat, being debauched by it, and divine grace forfeited. (2.) It is a sin which bewitches men to their ruin: The adulteress lies in wait as a robber, pretending friendship, but designing the greatest mischief, to rob them of all they have that is valuable, to strip them both of their armour and of their ornaments. Even those who, being virtuously educated, endeavour to shun the adulteress, she will lie in wait for, that she may assault them when they are off their guard and she has them at an advantage. Let none therefore be at any time secure. (3.) It is a sin that contributes more than any other to the spreading of vice and immorality in a kingdom: It increases the transgressors among men. One adulteress may be the ruin of many a precious soul and may help to debauch a whole town. It increases the treacherous or perfidious ones; it not only occasions husbands to be false to their wives and servants to their masters, but many that have professed religion to throw off their profession and break their covenants with God. Houses of uncleanness are therefore such pest-houses as ought to be suppressed by those whose office it is to take care of the public welfare.
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SUMMARY
Proverbs 23:28 serves as a stark warning against the insidious nature of temptation, often personified as the "strange woman" or harlot within the wisdom literature. The verse vividly portrays her as a cunning predator, lying in wait to ensnare unsuspecting victims. Beyond individual ruin, it emphasizes the broader societal decay her influence causes, multiplying those who deviate from righteous paths and betray trust, thereby increasing moral corruption among humanity.
CONTEXT
Literary Context: This verse is situated within a larger collection of wisdom sayings and admonitions (Proverbs 22:17-24:34), often referred to as the "Sayings of the Wise." Specifically, it immediately follows Proverbs 23:27, which graphically depicts the harlot as a "deep ditch" and a "narrow pit," underscoring the inescapable danger she represents. The broader context of Proverbs 23 includes warnings against various forms of folly such as gluttony, drunkenness, and disrespect for parents, positioning the warning against the "strange woman" as another critical pitfall leading to personal and communal destruction. The "she" of Proverbs 23:28 is a continuation of the personified Folly or the seductive adulteress, a recurring motif throughout the book, particularly prominent in chapters like Proverbs 7, which details her deceptive tactics.
Historical & Cultural Context: In ancient Israelite society, the family unit and lineage were paramount, making sexual purity and fidelity foundational to social order and spiritual well-being. Prostitution and adultery were not merely personal sins but actions that threatened the very fabric of the community, bringing shame upon families and disrupting the divinely ordained covenant relationship. The warnings in Proverbs, therefore, served as critical moral instruction for young men, who were typically the primary audience for such wisdom. The "strange woman" (often a foreign woman or one who acts outside the social norms of fidelity) represented a potent threat to the Israelite man's integrity, his family's honor, and his spiritual walk. Her predatory nature, as described in this verse, reflects the real-world dangers of succumbing to illicit sexual temptation, which could lead to financial ruin, social ostracization, disease, and spiritual death, all of which had tangible, devastating consequences in a tightly-knit community.
Key Themes: Proverbs 23:28 powerfully reinforces several overarching themes found throughout the book of Proverbs. Firstly, it highlights the predatory nature of temptation, particularly sexual immorality, which is depicted not as a passive lure but as an active, cunning hunter that "lieth in wait" for its "prey." This emphasizes the deliberate and deceptive strategy employed by folly to ensnare unsuspecting individuals, demanding constant vigilance and discernment. Secondly, the verse underscores the corrupting and expansive influence of sin. The "strange woman" does not merely destroy one individual; her actions "increase the transgressors among men," illustrating how personal sin can spread like a contagion, drawing others into similar patterns of wickedness and moral decay. This reveals the communal dimension of sin, where individual choices have ripple effects that multiply unrighteousness within society. Finally, the proverb reinforces the theme of consequences of folly, serving as a stern warning that straying from the path of wisdom and righteousness leads not only to personal ruin but also contributes significantly to the moral decline of the broader community.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Proverbs 23:28 employs several potent literary devices to convey its urgent warning. The most prominent is Personification, where "she" refers to the "strange woman" or harlot, a recurring motif in Proverbs that embodies seductive folly and moral corruption. By attributing human actions like "lying in wait" and "increasing transgressors" to this abstract or archetypal figure, the proverb makes the danger tangible and relatable. A powerful Simile is used in "as [for] a prey," comparing the harlot's predatory behavior to that of a hunter, which evokes images of cunning, ambush, and inevitable capture, emphasizing the victim's helplessness once ensnared. Furthermore, the verse uses Hyperbole to underscore the widespread impact of her influence, suggesting that she "increaseth the transgressors," implying a significant and potentially exponential rise in moral corruption within society. This exaggeration serves to heighten the sense of alarm and the gravity of the threat.
THEOLOGICAL AND THEMATIC CONNECTIONS
Proverbs 23:28 profoundly connects to the broader biblical understanding of sin, temptation, and the nature of wisdom versus folly. Theologically, it underscores that sin is not a passive state but an active, deceptive force that seeks to ensnare and destroy. The "strange woman" represents any alluring temptation that promises pleasure but delivers ruin, echoing the serpent's deception in Genesis 3. The verse also highlights the communal dimension of sin; individual transgression has a ripple effect, multiplying wickedness and eroding the moral fabric of society, a concept seen throughout prophetic literature regarding Israel's unfaithfulness. The call to wisdom in Proverbs is implicitly a call to discernment and vigilance against such predatory forces, recognizing that true life and blessing are found in adherence to God's path, not in succumbing to the deceptive lures of sin.
REFLECTION AND APPLICATION
Proverbs 23:28 offers a timeless and urgent call for spiritual vigilance in a world filled with alluring temptations. It compels us to recognize that sin, in its various forms, is not merely a passive option but an active, predatory force that "lieth in wait" to ensnare. This understanding should cultivate a healthy sense of caution and discernment, prompting us to examine the subtle ways in which destructive influences might seek to ambush our integrity, relationships, and faith. Beyond personal vulnerability, the verse reminds us of the profound ripple effect of our choices; succumbing to folly not only harms us but can also "increase the transgressors," drawing others into similar patterns of unfaithfulness and moral compromise. Therefore, guarding our hearts and minds becomes a communal responsibility, as our pursuit of righteousness contributes to the moral health of those around us. This proverb challenges us to actively pursue wisdom, to cultivate a robust spiritual defense, and to live in a manner that builds up, rather than tears down, the community of faith and humanity at large.
Questions for Reflection
FAQ
Who is "she" in Proverbs 23:28, and what does she represent?
Answer: In Proverbs, "she" most immediately refers to the "strange woman," often depicted as a harlot or adulteress. However, in the broader wisdom tradition, she serves as a powerful personification of Folly itself—the antithesis of divine Wisdom. She represents any seductive temptation that leads one away from God's path, whether it be sexual immorality, greed, idleness, or any form of spiritual compromise. Her allure promises pleasure and freedom but ultimately delivers ruin, betrayal, and death, contrasting sharply with the life-giving path of Lady Wisdom (e.g., Proverbs 8).
How does sin "increase the transgressors among men"?
Answer: This phrase highlights the contagious and multiplying nature of sin. When individuals succumb to temptation, their actions can normalize or even promote unrighteousness in their community. This can happen through direct influence, where one person's sin leads others to follow suit; through the erosion of moral standards, making it easier for others to justify their own transgressions; or through the breakdown of trust and order, creating an environment where more people act deceitfully or unfaithfully. Just as righteousness can be contagious, so too can folly spread, leading to a proliferation of those who betray divine and human trust. The consequences are not isolated but extend to the broader human community, as indicated by the word "men" (ʼâdâm, referring to humanity).
What is the practical relevance of this proverb for believers today?
Answer: Proverbs 23:28 remains profoundly relevant, serving as a timeless warning to exercise extreme vigilance against all forms of temptation. It calls believers to recognize that sin is not a passive entity but an active, cunning adversary that seeks to ambush and destroy. This requires cultivating discernment, guarding one's heart, and understanding the subtle lures of the world. Furthermore, it reminds us that our personal choices have communal implications; our yielding to sin can create a pathway for others to stumble, while our commitment to righteousness can build up the moral and spiritual health of our communities. It is a call to live wisely, not just for our own sake, but for the sake of the Kingdom and those around us.
CHRIST-CENTERED FULFILLMENT
Proverbs 23:28, with its stark warning against the predatory nature of sin personified by the "strange woman," finds its ultimate fulfillment and solution in Jesus Christ. The proverb reveals humanity's inherent vulnerability to deception and the pervasive power of sin to ensnare and multiply transgression. Before Christ, humanity was indeed "sold under sin" (Romans 7:14), caught in a snare from which there was no escape, constantly increasing the ranks of transgressors. However, Jesus Christ enters this narrative as the embodiment of divine Wisdom, the ultimate antithesis to the destructive folly described in Proverbs. He is the one who came "to set the captives free" (Luke 4:18) and to deliver us from the power of sin. Through His atoning sacrifice, He disarms the power of temptation and breaks the chains of sin that once held humanity captive (Colossians 2:15). Where the "strange woman" leads to death and increases transgression, Christ offers abundant life and empowers us to live in righteousness. He is the Way, the Truth, and the Life (John 14:6), providing the wisdom, strength, and deliverance necessary to resist the snares of folly and to become agents of righteousness rather than contributors to transgression, thereby fulfilling the deepest longing for freedom expressed in the Proverb's warning.