Exegetical and Hermeneutical Commentary of Proverbs 23:6
Eat thou not the bread of [him that hath] an evil eye, neither desire thou his dainty meats:
6. evil ] i.e. grudging. See Pro 22:9 note, and comp. Deu 15:9; Mat 20:15.
dainty meats ] Better, dainties.
Fuente: The Cambridge Bible for Schools and Colleges
A different danger from that of Pro 23:1. The hazard here is the hospitality of the purse-proud rich, avaricious or grudging even in his banquets.
Evil eye – Not with the later associations of a mysterious power for mischief, but simply, as in the margin ref. and in Mat 20:15.
Fuente: Albert Barnes’ Notes on the Bible
Verse 6. Of him that hath an evil eye] Never eat with a covetous or stingy man; if he entertains you at his own expense, he grudges every morsel you put in your mouth. This is well marked by the wise man in the next verse: “Eat and drink, saith he: but his heart is not with thee.”
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Of him that hath an evil eye; of the envious or covetous man, who secretly grudgeth thee the meat which he sets before thee, as this phrase is used, Pro 28:22; Mat 20:15; as, on the contrary, a liberal man is said to have a good eye, Pro 22:9.
Fuente: English Annotations on the Holy Bible by Matthew Poole
6-8. Beware of deceitful men,whose courtesies even you will repent of having accepted.
evil eyeor purpose(Pro 22:9; Deu 15:9;Mat 6:23).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Eat thou not the bread of [him that hath] an evil eye,…. A sordid covetous man, that grudges every bit that is eaten, in opposition to a man of a good eye, or a bountiful one, that is liberal and generous, Pr 22:9; if he invites to a meal, do not accept of it, sit not down at his table to eat with him:
neither desire thou his dainty meats; or savoury food, so as to lust after it; [See comments on Pr 23:3].
Fuente: John Gill’s Exposition of the Entire Bible
There now follows a proverb with unequally measured lines, perhaps a heptastich:
6 Eat not the bread of the jealous,
And let not thyself lust after his dainties;
7 For as one who calculates with himself, so is he:
“Eat and drink,” saith he to thee;
But his heart is not with thee.
8 Thy morsel which thou hast enjoyed wilt thou cast up,
And hast lost thy pleasant words.
As , Pro 22:9, benignus oculo , denotes the pleasantness and joy of social friendship; so here (cf. Deu 15:9; Mat 15:15) , malignus oculo , the envy and selfishness of egoism seeking to have and retain all for itself. The lxx , for the look of the evil eye, , ( cattivo occhio ), refers to enchantment; cf. , fascinare , to bewitch, to enchant, in modern Greek, to envy, Arab. ‘an , to eye, as it were, whence majun , man , hit by the piercing look of the envious eye, invidiae , as Apuleius says, letali plaga percussus (Fleischer). Regarding with Pathach, vid., the parallel line 3a. 7a is difficult. The lxx and Syr. read [hair]. The Targ. renders , and thus reads [fool], and thus brings together the soul of the envious person and a high portal, which promises much, but conceals only deception behind (Ralbag). Joseph ha-Nakdan reads
(Note: In an appendix to Ochla We-Ochla, in the University Library at Halle, he reads , but with [doubtful] added.)
with sn; and Rashi, retaining the schn, compares the “sour figs,” Jer 29:17. According to this, Luther translates: like a ghost (a monster of lovelessness) is he inwardly; for, as it appears in , the goat-like spectre hovered before him. Schultens better, because more in conformity with the text: quemadmodum suam ipsius animam abhorret ( i.e., as he does nothing to the benefit of his own appetite) sic ille ( erga alios multo magis ). The thought is appropriate, but forced. Hitzig for once here follows Ewald; he does not, however, translate: “like as if his soul were divided, so is it;” but: “as one who is divided in his soul, so is he;” but the verb , to divide, is inferred from , gate = division, and is as foreign to the extra-bibl. usus loq. as it is to the bibl. The verb signifies to weigh or consider, to value, to estimate. These meanings Hitzig unites together: in similitudinem arioli et conjectoris aestimat quod ignorat , perhaps meaning thereby that he conjecturally supposes that as it is with him, so it is with others: he dissembles, and thinks that others dissemble also. Thus also Jansen explains. The thought is far-fetched, and does not cover itself by the text. The translation of the Venet. also: (perhaps: he measures to others as penuriously as to himself), does not elucidate the text, but obscures it. Most moderns (Bertheau, Zckler, Dchsel, etc.): as he reckons in his soul, so is he (not as he seeks to appear for a moment before thee). Thus also Fleischer: quemadmodum reputat apud se, ita est ( sc. non ut loquitur ), with the remark that (whence , measure, market value, Arab. si’r ), to measure, to tax to as to determine the price, to reckon; and then like , in general, to think, and thus also Meri with the neut. rendering of ita est . But why this circumlocution in the expression? The poet ought in that case just to have written , for he is not as he speaks with his mouth. If one read (Symmachus, ), then we have the thought adapted to the portrait that is drawn; for like one calculating by himself, so is he, i.e., he is like one who estimates with himself the value of an object; for which we use the expression: he reckons the value of every piece in thy mouth. However, with this understanding the punctuation also of as finite may be retained and explained after Isa 26:18: for as if he reckoned in his soul, so is he; but in this the perf. is inappropriate; by the particip. one reaches the same end
(Note: We may write : the Mehuppach ( Jethb) sign of the Olewejored standing between the two words represents also the place of the Makkeph; vid., Thorath Emeth, p. 20.)
by a smoother way. True, he says to thee: eat and drink (Son 5:1), he invites thee with courtly words; but his heart is not with thee ( , like Pro 24:23): he only puts on the appearance of joy if thou partakest abundantly, but there lurks behind the mask of liberal hospitality the grudging niggardly calculator, who poisons thy every bite, every draught, by his calculating, grudging look. Such a feast cannot possibly do good to the guest: thy meal ( , from ; cf. , Aram. , to divide and distribute bread, whence , to receive aliment, is derived) which thou hast eaten thou wilt spue out, i.e., wilt vomit from disgust that thou hast eaten such food, so that that which has been partaken of does thee no good. is also derived from :
(Note: Immanuel makes so much of having recognised the verb in this (and has he persuaded thee), that in the concluding part of his Divan (entitled Machberoth Immanuel), which is an imitation of Dante’s Divina Commedia, he praises himself on this account in the paradise of King Solomon, who is enraptured by this explanation, and swears that he never meant that word otherwise.)
has he deceived thee (with his courtly words), but with this , which, as the Makkeph rightly denotes, stands in an attributive relation to , does not agree. is Hiph. of , as transitive: to make vomiting; in Arab. the fut. Kal of ka terminates in . The fair words which the guest, as the perf. consec. expresses, has lavished, are the words of praise and thanks in which he recognises the liberality of the host appearing so hospitable. Regarding the penult. accenting of the perf. consec. by Mugrasch, as Pro 30:9, vid., under Psa 27:1. Pinsker ( Babyl.-Hebr. Punktationssystem, p. 134) conjectures that the line 8b originally formed the concluding line of the following proverb. But at the time of the lxx (which erroneously expresses ) it certainly stood as in our text.
Fuente: Keil & Delitzsch Commentary on the Old Testament
6 Eat thou not the bread of him that hath an evil eye, neither desire thou his dainty meats: 7 For as he thinketh in his heart, so is he: Eat and drink, saith he to thee; but his heart is not with thee. 8 The morsel which thou hast eaten shalt thou vomit up, and lose thy sweet words.
Those that are voluptuous and given to appetite (v. 2) are glad to be where there is good cheer stirring, and those that are covetous and saving, that they may spare at home, will be glad to get a dinner at another man’s table; and therefore both are here advised not to be forward to accept of every man’s invitation, but especially not to thrust themselves in uninvited. Observe, 1. There are those that pretend to bid their friends welcome that are not hearty and sincere in it. They have a fair tongue, and know what they should say: Eat and drink, saith he, because it is expected that the master of the feast should so compliment his guests; but they have an evil eye, and grudge their guests every bit they eat, especially if the eat freely. They would seem to be liberal in making the entertainment, and would have the credit of it, but they have so great a love to their money, and so little to their friends, that they cannot have the comfort of it, nor any enjoyment of themselves or their friends. The miser’s feast is his penance. If a man be so very selfish, and sordid, and mean that he cannot find in his heart to bid his friends welcome to what he has, he ought not to add to that the guilt of dissimulation by inviting them, but let him own himself to be what he is, that the vile person may not be called liberal nor the churl bountiful, Isa. xxxii. 5. 2. One can have no comfort in accepting the entertainments that are given grudgingly: “Eat not thou the bread of such a man; let him keep it to himself. Do not sponge upon those that are bountiful, nor make thyself burdensome to any; but especially scorn to be beholden to those that are paltry and not sincere. Better have a dinner of herbs, and true welcome, than dainty meats without it. Therefore,” (1.) “Judge of the man as his mind is. Thou thinkest to pay thy respect to him as a friend, so thou takest him to be, because he compliments thee, but as he thinks in his heart so is he, not as he speaks with his tongue.” We are that really, both to God and man, which we are inwardly; and neither religion nor friendship is worth any thing further than as it is sincere. (2.) “Judge of the meat as the digestion is and as it agrees with thee. He bids thee eat freely, but, first or last, he will discover his sordid covetous humour, and as he thinks in his heart so will he look, and give thee to understand that thou art not welcome, and then the morsel thou hast eaten thou shalt vomit up; the very thought of that will make thee even to vomit the meat thou hast eaten, and eat the words thou has spoken in returning his compliments and giving him thanks for his civilities. Thou shalt lose thy sweet words, which he has given thee and thou has given him.”
Fuente: Matthew Henry’s Whole Bible Commentary
The Grudging Host
Verses 6-8 advises against eating with a stingy or grudging host who invites with sweet words; but so begrudges the food in his heart that the guest senses it and is as uncomfortable as one nauseated, Psa 141:1; Deu 15:9; Pro 28:22; Pro 26:24-25; Pro 25:16.
Fuente: Garner-Howes Baptist Commentary
CRITICAL NOTES.
Pro. 23:6. Him that hath an evil eyei.e., the jealous man.
MAIN HOMILETICS OF THE PARAGRAPH.Pro. 23:6-8
FEIGNED GENEROSITY
I. Mens inward life and feelings are often directly opposed to their outward life and actions. A man is here pictured as manifesting a large hospitality. His board is laden with dainty meats and surrounded with guests whom he presses to eat and drink with such an appearance of goodwill that it seems ungenerous to suspect him of insincerity. But words and even deeds do not always proclaim the man. As he thinketh in his heart, so is he; and this mans thoughts give the lie to his actions. He gives of his good things from no desire to cheer and relieve those who are poorer than himself, or to cement the bonds of friendship with his equals, but from some unworthy, and, it may be, from some base motive. He puts on for the time the garment of benevolence, but he is a wolf in sheeps clothing, and will not hesitate to throw off his disguise, if the selfish ends which he has in view demand it. It is painful for us to be obliged to admit the truthfulness of the portrait here sketched by the Wise Man, but we know that it is not an exaggerated one.
II. Those who encourage such hypocrisy will meet with a well-deserved punishment. It is taken for granted, and it is undoubtedly true, that there is a false gloss upon such feigned generosity which makes it easy to distinguish from the real thing. And, if we accept the hospitality of such a man knowing it to be a deception, we too practise hypocrisy, and thus become a partaker of his evil deeds. Such a man is guilty of two heinous sins, he is first a covetous and self-seeking sinner and then he is a gross hypocrite. The covetous man is according to the Inspired Book an idolator (Col. 3:5), and our Lord when on earth could endure without anger all contradiction of sinners against Himself (Heb. 12:3) except hypocrisy. This always set His holy nature on fire with indignation and called forth the only Woes that ever passed His lips. It was forbidden to the apostolic churches to sit at the table of any man who, calling himself a brother, was yet covetous or an idolator (1Co. 5:11). For such a man was under a far deeper condemnation than one who openly manifested his real character, seeing that he added to his other sins that of professing to be what he was not, and to eat with such a man was not only to countenance his covetousness and idolatry but to share his hypocrisy. The Old Testament preacher here issues the same prohibition and obviously for the same reasons, and if men disregard them they fully deserve the negative and the positive punishment with which they are here threatened. All the friendly words which they utter to save appearances and to further selfish interests, and which convict them in their turn of hypocrisy, will be lost, and bitter regret and self-condemnation will be their final portion.
OUTLINES AND SUGGESTIVE COMMENTS
The injunction, or dissuasion, I need not surely say, is by no means intended to give any licence or encouragement to a spirit of pride or disdain. No. It is only a salutary warning to be cautious of bringing yourselves under obligation to any selfish and hypocritical dissembler of kindness, who only wishes to lay you under such obligation to serve purposes of his own. The man who has thus entertained you will boast of his hospitality; tell others of it, making the most of it for his own behoof; set it down against you, debiting you on account of it with certain expected good turns at your hand, when he comes to need them. He will throw it up to you, should you not do all he looks for; or rail at you to others for ingratitude and meanness in forgetting his kindness. He will remind you of it again and again, with vexatious importunity,teazing you for your favour and influence in some object he has in view for himself or his family. It is amazing what an amount of expectation a man of this sordid and selfish disposition will found upon a dinner! Your having sat at his table, eaten of his dainties, and drunk of his wines, is price enough even for your conscience itself. Beware of him. Keep yourself free.Wardlaw.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
(6) Him that hath an evil eye.A sordid, grudging temper.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
6-8. An evil eye Is evil of eye: a metaphor denoting a malignant disposition or design an envious, avaricious, or evil-designing mind.
Deu 15:7-9; Mat 20:15. The word . ( sha’har,) thinketh, has given the critics some trouble, but it is probable that our Authorized Version gives the right sense. A man’s character is determined by the state of his mind, and not merely by the words he utters. An evil design may be concealed under a mask of pleasant words. Pro 23:8 represents, by a strong metaphor, the disgust that will be produced in the mind of the guest at the discovery that all the courtesies of the host were deceitful, and covered a malignant or selfish design.
Sweet words Meaning, perhaps, those addressed to the guest at the feast. Stuart expresses the sentiment well: “Beware of flattering and deceitful men, who show you special civilities only to mislead you and to put you off your guard. Their courtesies will be loathed when their design is known.” For the opposite of an “evil eye,” compare Pro 22:9.
Fuente: Whedon’s Commentary on the Old and New Testaments
Eighth Saying (Heptastitch) Pro 23:6-8 forms a single thought using seven lines, which is called a heptastitch. It warns us not to share in the spoils of someone who is evil because his heart is not favorable to you so that he will turn against you at some point in this relationship.
Pro 23:6 Eat thou not the bread of him that hath an evil eye, neither desire thou his dainty meats:
Pro 23:6
Pro 23:8 The morsel which thou hast eaten shalt thou vomit up, and lose thy sweet words.
Pro 23:8
[128] The Bible, That is, the Holy Scriptures Containing the Old and New Testament, Translated According to the Hebrew and Greek, and Conferred With the Best Translations in Divers Languages (London: Robert Barker, 1615), notes on Proverbs 23:8.
Fuente: Everett’s Study Notes on the Holy Scriptures
v. 6. Eat thou not the bread of him that hath an evil eye,
Fuente: The Popular Commentary on the Bible by Kretzmann
Pro 23:6 Eat thou not the bread of [him that hath] an evil eye, neither desire thou his dainty meats:
Ver. 6. Eat thou not the bread of him that hath an evil eye. ] That is, of a miserly muckworm, that wisheth thee choked for so doing, even then when he maketh greatest show of hospitality and humanity.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Pro 23:6-8
Pro 23:6-8
“Eat thou not the bread of him that hath an evil eye, Neither desire thou his dainties: For as he thinketh within himself, so is he: Eat and drink, saith he to thee. The morsel which thou hast eaten shalt thou vomit up, And lose thy sweet words.”
This rendition is an excellent comment on this passage: “Don’t eat at the table of a stingy man or be greedy for the fine food he serves. Come on and have some more, he says, but he doesn’t mean it. What he thinks is what he really is. You will vomit up all you have eaten, and all your flattery will be wasted.
Pro 23:6. An evil eye here had to do with a covetous eye. Compare Deu 15:9 for a similar use of it. Since this is a repetition of the warning in Pro 23:3, the rulers ulterior motive was his own personal gain to result from the mans being his guest.
Pro 23:7. He would be invited to eat and drink, but it was not out of sheer hospitality. This is the deceitfulness mentioned in Pro 23:3. This saying is warning us against this type of person. Rom 12:9 (Let love be without hypocrisy) warns us not to be this type of person ourselves. Our verse also shows it isnt what we say or do but the heart that determines the real person.
Pro 23:8. The dainties were sweet and tasted good, but later he would be able to see through it all, and then he would vomit them up, so to speak. In other words, it was sweeter going down than coming up. Wisdom always says to look to the end of a matter, to the outcome, before one participates, invests, etc.
Fuente: Old and New Testaments Restoration Commentary
an: Pro 22:9, Deu 15:9, Deu 28:56, Mat 20:15, Mar 7:22
desire: Pro 23:3, Psa 141:4, Dan 1:8-10
Reciprocal: Deu 28:54 – his eye Pro 28:22 – an evil Isa 32:5 – nor Dan 11:27 – shall be to 2Co 9:7 – not
Fuente: The Treasury of Scripture Knowledge
Pro 23:6-8. Eat not thou the bread of him that hath an evil eye Of an envious or covetous man, who secretly grudges thee the meat which is set before thee. For as he thinketh in his heart, so is he Thou must not judge of him by his words, for in them he professes kindness, (as it follows,) but by the constant temper of his mind, which he hath fully discovered to all that know him by the course of his life. Eat and drink, saith he, but his heart is not with thee He hath no sincere love to thee, but inwardly grudges thee that which he outwardly offers thee. The morsel, &c., shall thou vomit up again When thou perceivest his churlish disposition and conduct, his meat will be loathsome to thee, and thou wilt wish that thou hadst never eaten it; and lose thy sweet words Thy pleasant discourse, wherewith thou didst adorn his table, and design both to delight and profit him, is lost, and of no effect to him, and thou wilt be ready to repent of it.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
23:6 Eat thou not the bread of [him that hath] an {e} evil eye, neither desire thou his delicacies:
(e) That is, covetous, as contrary a good eye is taken for liberal as in Pro 22:9.
Fuente: Geneva Bible Notes
It is better to decline a dinner invitation from a miser because, if you accept, you will only have a miserable experience. Kidner paraphrased Pro 23:8 as follows: "It takes away the relish . . . to have one’s grudging host . . . doing mental arithmetic (Pro 23:7 a) with each dish." [Note: Kidner, p. 151.]
"The seventh saying [Pro 23:1-3] warns about the greed of the gluttonous guest and the ninth saying [Pro 23:6-8] about the greed of the stingy host. At their center stands the eighth saying [Pro 23:4-5], prohibiting the quest for riches, for they are a false security. All three sayings warn that things are not as they appear." [Note: Waltke, The Book . . . 31, p. 237.]