Exegetical and Hermeneutical Commentary of Proverbs 24:13
My son, eat thou honey, because [it is] good; and the honeycomb, [which is] sweet to thy taste:
Honey entered largely into the diet of Hebrew children Isa 7:15, so that it was as natural an emblem for the purest and simplest wisdom, as the sincere milk of the word was to the New Testament writers. The learner hears what seems to be a rule of diet – then Pro 24:14 the parable is explained.
Fuente: Albert Barnes’ Notes on the Bible
Pro 24:13-14
So shall the knowledge of wisdom be unto thy soul.
Spiritual knowledge
I. It is wholesome. My son, eat thou honey, because it is good. Honey was one of the choice productions of Canaan. It was used by its inhabitants as an article of diet; it was not only delicious to the palate, but strengthening to the frame. Divine knowledge is the aliment for mans spiritual nature; without it there is no moral strength; our faculties require God Himself to feed upon. Without God it starves. He is the food of the intellect, the affections, the imagination, the conscience.
II. It is delectable. And the honeycomb, which is sweet to the taste. Gods goodness in nature appears in this as well as in all other things: that the provisions essential to mans strength He has made palatable to the taste. Honey is not only strengthening, but sweet. The pleasures of spiritual knowledge are of the most exquisite kind.
III. It is satisfying. When thou hast found it, then there shall be a reward, and thy expectation shall not be cut off. There shall be a reward. Goodness is its own reward, and the reward is equal to the highest expectation. (D. Thomas, D.D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 13. And the honey-comb] I have often had occasion to remark how much finer the flavour of honey is in the honey-comb than it is after it has been expressed from it, and exposed to the action of the air. But it has been asserted that the honey-comb is never eaten; it must be by those who have no acquaintance with the apiary. I have seen the comb with its contained honey eaten frequently, and of it I have repeatedly partaken. And that our Lord ate it, is evident from Lu 24:42. Nor can any man who has not eaten it in this way feel the full force of the allusions to the honey-comb and its sweetness in several parts of the sacred writings. See 1Sa 14:27; Ps 19:10; Pr 5:3; Pr 16:24; Pr 27:7; Son 4:11; Son 5:1; and the place before us.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
This is not a command, but a concession, and is here expressed only to illustrate the following verse. Honey in those parts was excellent, and a usual and an acceptable food. See Deu 8:8; Jdg 14:18; 1Sa 14:25.
Fuente: English Annotations on the Holy Bible by Matthew Poole
13, 14. As delicious food whetsthe appetite, so should the rewards of wisdom excite us to seek it.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
My son, eat thou honey, because [it is] good,…. It is good for food; there was plenty of it in Palestine, and it was eaten for food, not only by children, but grown persons; and was very nourishing, strengthening, and refreshing to them, as Samson, Jonathan, John the Baptist, and others; and is good for medicine, is healthful and salutary, and useful in many diseases: it is said m to conduce much to prolong life and preserve from diseases; it has been observed that those who have much used it have lived to a great age;
and the honeycomb, [which is] sweet to thy taste; because it is so, as all honey is, and especially that which is immediately squeezed or drops from the honeycomb; this is said not so much on account of honey, and the eating of that, as for what follows concerning the knowledge of wisdom, which is comparable to it for pleasure and profit; see
Pr 16:24 n.
m Athenaei Deipnosophist. l. 2. c. 7. p. 46, 47. so Pierius Valerian. apud Steeb. Coelum Sephirot Heb. c. 7. s. 5. p. 132. n Vid. Maimon. Moreh Nevochim, par. 1. c. 30. p. 37.
Fuente: John Gill’s Exposition of the Entire Bible
The proverb now following stands in no obvious relation with the preceding. But in both a commencement is made with two lines, which contain, in the former, the principal thought; in this here, its reason:
13 My son, eat honey, for it is good,
And honeycomb is sweet to thy taste.
14 So apprehend wisdom for thy soul;
When thou hast found it, there is a future,
And thy hope is not destroyed.
After its nearest fundamental thought, , Arab. tejjib , means that which smells and tastes well; honey ( , from , to be thick, consistent) has, besides, according to the old idea ( e.g., in the Koran), healing virtue, as in general bitterness is viewed as a property of the poisonous, and sweetness that of the wholesome. is second accus. dependent on , for honey and honeycomb were then spoken of as different; (from , to pour, to flow out) is the purest honey (virgin-honey), flowing of itself out of the comb. With right the accentuation takes 13b as independent, the substantival clause containing the reason, “for it is good:” honeycomb is sweet to thy taste, i.e., applying itself to it with the impression of sweetness; , as at Neh 2:5; Psa 16:6 (Hitzig).
In the of 14a, it is manifest that Pro 24:13 is not spoken for its own sake. To apprehend wisdom, is elsewhere equivalent to, to receive it into the mind, Pro 1:2; Ecc 1:17 (cf. , Pro 4:1, and frequently), according to which Bttcher also here explains: learn to understand wisdom. But unfolds itself in 14bc: even as honey has for the body, so wisdom has for the soul, beneficent wholesome effects. is thus not absolute, but is meant in relation to these effects. Rightly Fleischer: talem reputa ; Ewald: sic ( talem ) scito spaientiam ( esse ) animae tuae , know, recognise wisdom as something advantageous to thy soul, and worthy of commendation. Incorrectly Hitzig explains , “if the opportunity presents itself.” Apart from this, that in such a case the words would rather have been , to find wisdom is always equivalent to, to obtain it, to make it one’s own, Pro 3:13; Pro 8:35; cf. Pro 2:5; Pro 8:9.
(Note: Write with Illuj after the preceding Legarmeh, like 12b, ( Thorath Emeth, p. 28).)
stands for , after the form ; (after Bttcher, 396, not without the influence of the following commencing sound), cf. the similar transitions of a into e placed together at Psa 20:4; the form is also found, but is the form in the Cod. Hilleli,
(Note: Vid., Strack’s Prolegomena critica in V.T. (1872), p. 19.)
as confirmed by Moses Kimchi in Comm., and by David Kimchi, Michlol 101b. With begins the apodosis (lxx, Jerome, Targ., Luther, Rashi, Ewald, and others). In itself, (cf. Gen 47:6) might also continue the conditional clause; but the explanation, si inveneris ( eam ) et ad postremum ventum erit (Fleischer, Bertheau, Zckler), has this against it, that does not mean: the end comes, but: there is an end, Pro 23:18; cf. Pro 19:18; here: there is an end for thee, viz., an issue that is a blessed reward. The promise is the same as at Pro 23:18. In our own language we speak of the hope of one being cut off; (Arab.) jaz’a , to be cut off, is equivalent to, to give oneself up to despair.
Fuente: Keil & Delitzsch Commentary on the Old Testament
13 My son, eat thou honey, because it is good; and the honeycomb, which is sweet to thy taste: 14 So shall the knowledge of wisdom be unto thy soul: when thou hast found it, then there shall be a reward, and thy expectation shall not be cut off.
We are here quickened to the study of wisdom by the consideration both of the pleasure and the profit of it. 1. It will be very pleasant. We eat honey because it is sweet to the taste, and upon that account we call it good, especially that which runs first from the honey-comb. Canaan was said to flow with milk and honey, and honey was the common food of the country (Luk 24:41; Luk 24:42), even for children, Isa. vii. 15. Thus should we feed upon wisdom, and relish the good instructions of it. Those that have tasted honey need no further proof that it is sweet, nor can they by any argument be convinced of the contrary; so those that have experienced the power of truth and godliness are abundantly satisfied of the pleasure of both; they have tasted the sweetness of them, and all the atheists in the world with their sophistry, and the profane with their banter, cannot alter their sentiments. 2. It will be very profitable. Honey may be sweet to the taste and yet not wholesome, but wisdom has a future recompence attending it, as well as a present sweetness in it. “Thou art permitted to eat honey, and the agreeableness of it to thy taste invites thee to it; but thou hast much more reason to relish and digest the precepts of wisdom, for when thou hast found that, there shall be a reward; thou shalt be paid for thy pleasure, while the servants of sin pay dearly for their pains. Wisdom does indeed set thee to work, but there shall be a reward; it does indeed raise great expectations in thee, but as thy labour, so thy hope, shall not be in vain; thy expectation shall not be cut off (ch. xxiii. 18), nay, it shall be infinitely outdone.”
| Cautions against Envy. | |
Fuente: Matthew Henry’s Whole Bible Commentary
Wisdom-the Best Possession
Verses 13 and 14 declare that as honey is good for the physical body and sweet to the taste, so is wisdom good for and satisfying to the soul. The son is therefore advised to find wisdom and be rewarded with that which is sweeter than honey, more to be desired than fine gold, and which will not be cut off, Pro 23:18; Psa 37:37; Psa 119:103; Psa 19:8-10.
Fuente: Garner-Howes Baptist Commentary
CRITICAL NOTES.
Pro. 24:14. There shall be a reward, rather, there is a future, as in chap. Pro. 23:18.
MAIN HOMILETICS OF Pro. 24:13-14
HONEY AND WISDOM
I. An analogy.
1. Honey is found by man ready prepared for his use; no human skill is needed to make it fit for foodnothing that man can do can render it more palatable than it is as it flows from the comb. So the revealed wisdom of God as it is found in the Scriptures needs no intervention of man to make it suitable to human needs.
2. As honey is evidently designed by God to furnish a wholesome and pleasant food for the body, so has He designed that the revelation of His mind and will by His inspired messengers shall provide wholesome and congenial food for the soul of man. The great abundance of honey in Palestine led to its forming a more prominent part of daily food than in western countries, and its possessing these two qualities made it very fit for general and constant use, and was a perpetual testimony to the providence of God in relation to the needs and enjoyment of His creatures. So is the provision which God has made for the spiritual wants of the children of men. On this point we must take the testimony of those who have tested this soul-food. We should not ask a man whether honey was pleasant to the taste if he had never eaten it, and those are not qualified to bear witness concerning the spiritual enjoyment and benefit to be derived from the wisdom of God who have not tested it. All those who have done so, whatever their condition in life, in whatever age they have lived, or whatever part of the world they have called their home, have agreed with Davids testimony that it is more to be desired than gold, yea, than much fine gold: sweeter also than honey and the honey-comb (Psa. 19:10).
II. A contrast.
1. Honey may be eaten until it cloys the appetite and injures the eater, but not so with the word of God. Those who eat the most of this spiritual food are the most spiritually healthy, and have the keenest appetite for it.
2. Although this God-given bodily food may do much to nourish and sustain a healthy man, it cannot cure a diseased body, or prevent the inroads of sickness and decay. But there is a soul-transforming power in the spiritual food of which it is here an emblem. Those who eat of it are by it healed of spritual disease, and are continually and unceasingly growing in moral health and vigour.
3. The blessings flowing from eating the spiritual food are only fully realised in the life beyond the present. To this the wise man refers in the last clause. (For Homiletics on this thought, see on chaps. Pro. 11:7; Pro. 14:32, pages 201 and 391).
OUTLINES AND SUGGESTIVE COMMENTS
Pro. 24:13. The wise mans feast which he makes his son is but one dish. And what need of more when that is both good and pleasant? The glutton provideth many dishes, and costly to make them luscious, but they are not good, not good for the health of the body. On the other side, the physician provideth divers meats, and they are goodgood either for the preservation of health or for the recovery of it, but they are not pleasant and grateful to the palate. That is the best feeding when these are joined together. Or else if they are not joined together, notice that the wise man putteth good in the first place; as teaching thee rather to take that which is good though not pleasant, than that which is pleasant but not good.Jermin.
Pro. 24:14. When thou hast found it. That is, when thou hast so found it that thou canst feed upon it and convert it into nourishment, then thy pains of seeking shall be rewarded. And though it be a late reward, for wisdom is not quickly found, yet there shall be a reward, and that so full, that in nothing thine expectation shall be cut off. For though hardly yet it is well-gotten; and with pleasure will sweeten the pains, with good will satisfy the tarrying and recompense the delay. The Chaldee rendereth the middle part of the verse, If thou hast found, the last will come better than the first. As if this were a mark whereby to know whether we have found wisdom or not, because then the further we go on the more sweetness we shall find.Jermin.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
TEXT Pro. 24:13-22
13.
My son, eat thou honey, for it is good;
And the droppings of the honeycomb, which are sweet to thy taste:
14.
So shalt thou know wisdom to be unto thy soul;
If thou hast found it, then shall there be a reward,
And thy hope shall not be cut off.
15.
Lay not wait, O wicked man, against the habitation of the righteous;
Destroy not his resting-place.
16.
For a righteous man falleth seven times, and riseth up again;
But the wicked are overthrown by calamity.
17.
Rejoice not when thine enemy falleth,
And let not thy heart be glad when he is overthrown;
18.
Lest Jehovah see it, and it displease him,
And he turn away his wrath from him.
19.
Fret not thyself because of evildoers;
Neither be thou envious at the wicked:
20.
For there shall be no reward to the evil man;
The lamp of the wicked shall be put out.
21.
My son, fear thou Jehovah and the king;
And company not with them that are given to change:
22.
For their calamity shall rise suddenly;
And the destruction from them both, who knoweth it?
STUDY QUESTIONS OVER 24:13-22
1.
Why give this instruction (Pro. 24:13)?
2.
Is Pro. 24:14 connected with Pro. 24:13?
3.
Is the righteous aware at the first of such lying in wait for him (Pro. 24:15)?
4.
Does down necessarily mean out for the righteous man (Pro. 24:16)?
5.
How was David a good example of Pro. 24:17?
6.
What all does God see (Pro. 24:18)?
7.
What previous verse in this chapter is similar to Pro. 24:19?
8.
What are the prospects for the evil man (Pro. 24:20)?
9.
What two sovereigns are mentioned in Pro. 24:21?
10.
What kind of change does Pro. 24:21 have in mind?
11.
What is the meaning of the second clause in Pro. 24:22?
PARAPHRASE OF 24:13-22
13, 14.
My son, honey whets the appetite, and so does wisdom! When you enjoy becoming wise, there is hope for you! A bright future lies ahead!
15, 1
O evil man, leave the upright man alone, and quit trying to cheat him out of his rights. Dont you know that this good man, though you trip him up seven times, will each time rise again? But one calamity is enough to lay you low.
17, 18.
Do not rejoice when your enemy meets trouble. Let there be no gladness when he fallsfor the Lord may be displeased with you and stop punishing him!
19, 20.
Dont envy the wicked. Dont covet his riches. For the evil man has no future; his light will be snuffed out.
21, 22.
My son, watch your step before the Lord and the king, and dont associate with radicals. For you will go down with them to sudden disaster, and who knows where it all will end?
COMMENTS ON 24:13-22
Pro. 24:13. The people of that day depended upon honey for their sweetening, and a good sweetener it was! Its properties are still highly acclaimed by health-people. Palestine was a land with an abundance of natural honey (Exo. 3:8).
Pro. 24:14. The father would urge his son to seek, find, and know wisdom with the same eagerness with which he enjoyed the sweetness of honey. The sweetness of the wisdom found in the Word of God is compared with the sweetness of honey: Psa. 19:10; Psa. 119:103. The ending of this verse is much like Pro. 23:18. It shows the great reward and the hopeful life that wisdom brings to its possessor.
Pro. 24:15. The wicked are described as lying in wait for the righteous, seeking his ruination (Psa. 37:32). Whoever does this qualifies for the title wicked man used here. Every persecutor of the righteous would be included in what is said here.
Pro. 24:16. The righteous will have many trials, but he will prevail through the special help of God. Notice these interesting verses: Many are the afflictions of the righteous; But Jehovah delivereth him out of them all (Psa. 34:19); Though he fall, he shall not be utterly cast down; For Jehovah upholdeth him with his hand (Psa. 37:24); Rejoice not against me, O mine enemy: when I fall, I shall arise; when I sit in darkness, Jehovah will be a light unto me (Mic. 7:8); He will deliver thee in six troubles; Yea, in seven there shall no evil touch thee (Job. 5:19). In other words, as our expressions go, you cant keep a good man down; he may be down, but he isnt out. But notice that when the wicked fall, he is not promised to come back, for he has no personal God to whom to look for restoration.
Pro. 24:17. The natural man has a tendency to rejoice over his enemys troubles (Psa. 35:15). Oba. 1:12 told Edom not to rejoice over Israels fall. David prayed that his enemies would not be given the chance to rejoice over his calamities (Psa. 35:19). Job said he had not erred in this field (Job. 31:29). And David was a good example of one who did not rejoice over his enemies misfortunes: see him as he weeps over the death of Saul (2Sa. 1:11) and over the death of the revolting Absalom (2Sa. 18:33).
Pro. 24:18. God sees everything that takes place on the earth. He saw Adam and Eves sin in the beginning, and He has seen every sin since. Rejoicing over an enemys troubles or fall is displeasing to God to the point that in some way He will deal mercifully with him in the future as a result.
Pro. 24:19. Here we go again with the same instruction that must be more needful that we would realize (see Pro. 24:1 and Psa. 37:1 and Pro. 23:17). Psa. 73:3 shows the tendency toward doing this: I was envious at the arrogant, When I saw the prosperity of the wicked.
Pro. 24:20. Really there is nothing about the prosperous wicked to envy when we consider their end (no reward and his lamp put out). Both Bildad (Yea, the light of the wicked shall be put out, And the spark of his fire shall not shine. The light shall be dark in his tent, And his lamp above him shall be put out (Job. 18:5-6) and Job (How oft is it that the lamp of the wicked is put out? Job. 21:17) realized that God would deal with the wicked. Other passages on the light of the wicked going out: Pro. 13:9; Pro. 20:20. The Psalmist in Psa. 73:3-16 quit envying the wicked when he went into the sanctuary and considered their latter end (Pro. 24:17).
Pro. 24:21. Man is to respect both Gods government and that government that is over him: Render therefore unto Caesar the things that are Caesars and unto God the things that are Gods (Mat. 22:21). 1Pe. 2:17 also says, Fear God. Honor the king. We are to fear God because He possesses primary authority, and we are to fear the king because He possesses delegated authority from God: Let every soul be in subjection to the higher powers…the powers that be are ordained of God. Therefore he that resisteth the power, withstandeth the ordinance of God (Rom. 13:1-2). Those given to change are anarchists, revolutionists, who instead of being in subjection to the established power are found guilty of resisting it to the extent of trying to overthrow it.
Pro. 24:22. Whoever resists God, and whoever resists the government will ultimately be brought face to face with those whom they are resisting. And, oh, the severity of the ruin that will come as punishments from God and from civil authority! Who can describe it when it cannot be fully known?
TEST QUESTIONS OVER 24:13-22
1.
Comment upon honey as food, both then and now (Pro. 24:13).
2.
How pleasant, how desirable, was wisdom to be to the son (Pro. 24:13-14)?
3.
What is a persecutor of the righteous called in Pro. 24:15?
4.
Comment upon the righteous prevailing over trials (Pro. 24:16).
5.
What natural tendency toward an enemy is one not to give in to (Pro. 24:17)?
6.
What might happen if one rejoices over his enemys calamity (Pro. 24:18)?
7.
Pro. 24:19 warns against envying what class?
8.
Why is it foolish to envy the wicked (Pro. 24:20)?
9.
We are to fear God because he possesses …… authority and the king because he has …… authority (Pro. 24:21).
10.
What is the end of those who revolt against properly constituted authority (Pro. 24:22)?
Fuente: College Press Bible Study Textbook Series
13, 14. Eat thou honey These two verses, taken together, imply a comparison. There is first what seems a simple precept concerning diet, which is afterwards applied to the acquisition of wisdom. The sense may be given thus: As thou eatest honey because it is good, (Psa 19:10,) and the droppings of the honeycomb because they are sweet to thy palate, so do thou mentally know, or taste, wisdom for thyself. If thou find it, there shall be a [happy] hereafter, and thy hope shall not be cut off. Stuart renders: “If thou hast found it, and there is a hereafter, then thy expectation shall not be cut off.” Here, as in Pro 23:18, where the same word ( , ahharith) occurs, the apparent conditionality is not one of doubt, but a supposed case, the reality of which is assumed; as sure as there is a hereafter like the phrase, If there be a God, he will punish such wickedness. Comp. Pro 23:18.
Fuente: Whedon’s Commentary on the Old and New Testaments
v. 13. My son, eat thou honey because it is good, and the honeycomb, which is sweet to thy taste,
Fuente: The Popular Commentary on the Bible by Kretzmann
Pro 24:13-14. My son, eat thou honey, &c. It is well known in how high esteem honey was among the ancients for food, for drink, for medicine, for preserving of dead bodies, and particularly for infants. See Isa 7:15. Sir 39:26. Hence the ancient Christians used to give a little milk and honey to those who were baptized, as persons newly regenerate and born again; because honey, as well as milk, was the nutriment of little children in those countries. See 1Sa 14:27. Luk 24:41-42. All this may be applied to wisdom, from whence the mind derives the greatest satisfaction; and therefore it ought to be our daily diet, our sweetest refreshment, from the beginning of our days to the end of them. See Bishop Patrick.
Fuente: Commentary on the Holy Bible by Thomas Coke
Pro 24:13 My son, eat thou honey, because [it is] good; and the honeycomb, [which is] sweet to thy taste:
Ver. 13. My son, eat thou honey, because it is good. ] Profitable and pleasant, wholesome and toothsome. So, and much more than so, is divine knowledge. Plutarch tells of Eudoxus, that he would be willing to be burned up by the sun presently, so he might be admitted to come so near it as to learn the nature of it. How sweet must it needs be then to know Christ and him crucified! Sweeter it was to David than live honey dropping from the comb. Psa 19:10 ; Psa 119:103 The believing Hebrews knew “within themselves” that there should be a reward, and that their expectation should not be cut off. Heb 10:34 They drew the circumference of God’s promises to the centre of their hearts, and so living by faith they had the deserts of the feast of a good conscience as Master Latimer hath it: they tasted of that honey, the sweetness whereof none can find by any discourse, how elegant soever, so well as by eating of it, as Augustine speaketh.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
My son. Confirming the Structure (p. 891).
Fuente: Companion Bible Notes, Appendices and Graphics
Pro 24:13-14
Pro 24:13-14
“My son, eat thou honey, for it is good; And the droppings of the honeycomb which are sweet to thy taste: So shalt thou know wisdom to be unto thy soul; If thou hast found it, then shall there be a reward, And thy hope shall not be cut off.”
“Wisdom is to the mind what honey is to the mouth.
“If thou hast found it … hope shall not be cut off” (Pro 24:14). Note the word IF. The teaching here is that one’s eternal hope depends upon his finding wisdom. The wisdom that saves the soul is found only in the Holy Bible; and therefore an apostle has commanded us to, “Study to show thyself approved unto God” (2Ti 2:15). It is to be feared the TV set, the newspaper, the radio, and that roaring tornado of noise that Satan is blowing upon us from all directions have fatally interfered with many Christian’s obedience to this commandment.
Pro 24:13. The people of that day depended upon honey for their sweetening, and a good sweetener it was! Its properties are still highly acclaimed by health-people. Palestine was a land with an abundance of natural honey (Exo 3:8).
Pro 24:14. The father would urge his son to seek, find, and know wisdom with the same eagerness with which he enjoyed the sweetness of honey. The sweetness of the wisdom found in the Word of God is compared with the sweetness of honey: Psa 19:10; Psa 119:103. The ending of this verse is much like Pro 23:18. It shows the great reward and the hopeful life that wisdom brings to its possessor.
Fuente: Old and New Testaments Restoration Commentary
eat: Pro 25:16, Pro 25:27, Son 5:1, Isa 7:15, Mat 3:4
to thy taste: Heb. upon thy palate
Reciprocal: Lev 2:11 – honey Neh 8:12 – because Psa 19:10 – sweeter Psa 119:103 – sweet Pro 2:10 – General Pro 16:24 – an Pro 22:18 – it is Son 4:11 – honey
Fuente: The Treasury of Scripture Knowledge
Pro 24:13-14. My son, eat thou honey This is not a command, but a concession, and is here expressed only to illustrate the following verse. Do not slight, much less nauseate, such precepts as these; but, as honey is most acceptable to thy palate, especially that pure part of it which drops of itself immediately from the honey-comb, so let that knowledge be to thy mind, which tends to make thee wise and virtuous. Then there shall be a reward As nothing is more necessary for thee, nothing more delightful; so, if it be seriously studied, and thoroughly digested, it will abundantly reward thy pains, even in the present world, but more especially in the next. It is well known, says Bishop Patrick, in how high esteem honey was among the ancients, for food, for drink, for medicine, for preserving of dead bodies, and particularly for infants. Isa 7:15. All this is here fitly applied to wisdom, from which the mind derives the greatest satisfaction, and which therefore ought to be our daily diet, our sweetest refreshment.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
24:13 My son, eat thou {d} honey, because [it is] good; and the honeycomb, [which is] sweet to thy taste:
(d) As honey is sweet and pleasant to the taste, so wisdom is to the soul.
Fuente: Geneva Bible Notes
The writer pictured the pleasantness and desirability of wisdom in this saying. Widsom prepares for the future. Folly does not.
"Wisdom has all the immediate sweetness of honey, but also the additional characteristic of a pleasure that lasts for eternity." [Note: M. L. Malbim, The Book of Proverbs, p. 248.]