Proverbs 23:5

Wilt thou set thine eyes upon that which is not? for riches certainly make themselves wings; they fly away as an eagle toward heaven.

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(5) They fly away.—Rather, As an eagle that flieth toward heaven, far beyond thy reach.

Matthew Henry's Concise Commentary

23:1-3 God's restraints of the appetite only say, Do thyself no harm. 4,5. Be not of those that will be rich. The things of this world are not happiness and a portion for a soul; those that hold them ever so fast, cannot hold them always, cannot hold them long. 6-8. Do not make thyself burdensome to any, especially those not sincere. When we are called by God to his feast, and to let our souls delight themselves, Isa 25:6; 55:2, we may safely partake of the Bread of life. 9. It is our duty to take all fit occasions to speak of Divine things; but if what a wise man says will not be heard, let him hold his peace. 10,11. The fatherless are taken under God's special protection. He is their Redeemer, who will take their part; and he is mighty, almighty.

Barnes' Notes on the Bible

Set thine eyes - literally, as in the margin, i. e., "gaze eagerly upon;" and then we get an emphatic parallelism with the words that follow, "they fly away as an eagle toward heaven;" "certainly make themselves wings."

Jamieson-Fausset-Brown Bible Commentary

5. Wilt … eyes—As the eyes fly after or seek riches, they are not, that is, either become transitory or unsatisfying; fully expressed by their flying away.

Matthew Poole's Commentary

Wilt thou set thine eyes upon that, i.e. look upon it with earnestness and greedy desire, employing the eyes of thy mind and body about it.

Which is not; which hath no solid and settled being; which is ours to have, but not to hold; which is always upon the wing, and ofttimes gone in the twinkling of an eye, so that the owner is frequently at a loss, and cannot tell whether he hath his estate, or whether he hath lost it.

They fly away as an eagle, swiftly, strongly, and irrevocably. We quickly lose the sight and possession of them. Their flying away from us is elegantly opposed to our eyes being set, or, as it is in the Hebrew, flying upon them, in the beginning of the verse.

Gill's Exposition of the Entire Bible

Wilt thou set thine eyes upon that which is not?.... The Vulgate Latin version is,

"do not lift up thine eyes to riches which thou canst not have;''

riches no doubt are intended, and which may be said to be "not"; they are not the true riches, have only the shadow and appearance of riches; they are not lasting and durable; in a little time they will not be; they are perishing things, they have no substance or solidity in them; they are not satisfying; they do not make them happy; they are rather nonentities than realities; and therefore the eyes of the mind and the affections of the heart should not be set on them: it may be rendered, "wilt thou cause thine eyes to fly upon that which is not?" (w) denoting the intenseness of the mind, and the eagerness of the affections, and with what rapidity and force they move towards them. The Targum is,

"if thou fixest thine eyes on him, he shall not appear to thee;''

meaning the rich man: and so the Septuagint, Syriac, and Arabic versions. Ben Melech makes mention of other senses very different; according to R. Judah, the word signifies darkness, "wilt thou make thine eyes dark?" two according to others, signifies light, "wilt thou make thine eyes to shine?" and, according to Jarchi, "wilt thou double?", or shut thine eyes?

for riches certainly make themselves wings; or, "it in making makes itself wings" (x); even that which is not, on which men cause their eyes to fly; no sooner are their eyes upon that, but that flies away from them like a bird with wings; see Hosea 9:11. Either men are taken from that, or that from them, and sometimes very swiftly and suddenly;

they fly away as an eagle towards heaven; the eagle flies very swiftly, none more swiftly; it flies towards heaven, out of sight, and out of reach, and out of call; so riches flee away to God, the original giver of them, from whence they came, and who is the sole disposer of them; they own him as the proprietor and distributor of them; and they flee to heaven as it were for fresh orders where they should be, and into whose hands they should come next; they flee away, so as not to be seen any more, and be recovered by those who have formerly enjoyed them.

(w) "numquid involare facies", Michaelis; "ut involent", Junius & Tremellius; "ut volent", Piscator; "ad sineves volare", Cocceius. (x) "quis faciendo faciet", Montanus, Baynus.

Geneva Study Bible

Wilt thou set thine eyes upon that which is not? for riches certainly make themselves wings; they fly away as an eagle toward heaven.

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

5. Wilt thou set thine eyes] More literally and forcibly: Wilt thou cause thine eyes to fly (or, shall thine eyes fly) upon it (with eager glance, as a bird swoops upon its prey, Isaiah 11:14)? it is gone! It eludes even the swiftness of thy glance, and itself spreads its wings and flies away.

For riches (supplied from Proverbs 23:4) certainly make themselves wings, Like an eagle that flieth toward heaven.

Comp. for the sentiment πλούτου ἀδηλότης, 1 Timothy 6:17.

Pulpit Commentary

Verse 5. - Wilt thou sat thine eyes upon that which is not? more literally, wilt thou let thine eyes fly upon it, and it is gone? Why cast longing looks towards this wealth, and so prepare for yourself loss and disappointment? The pursuit is vain, and the result is never secure; what you gained by long toil and prudent care may be lost in an hour. Do you wish to incur this danger? Wordsworth quotes Persius, 'Sat.,' 3:61 -

"An passim sequeris corvos testaque lutoque?" For riches certainly make themselves wings. The subject, unexpressed, is riches, and the Hebrew phrase implies absolute certainty: Making they will make for themselves. They fly away as an eagle toward heaven; or, like on eagle that flieth toward heaven, where not even sight can follow. Publ. Syr., 255, "Longinquum est omne quod cupiditas flagitat." The Telugu compares worldly prosperity to writing upon water. Says the Greek moralist -

Βέβαιον οὐδέν ἐν βίῳ δοκεῖ πέλειν

"There's naught in life that one can deem secure." Septuagint, "If thou fix thine eye upon him (the rich patron), he will nowhere be seen, for wings like an eagle's are ready prepared for him, and he will return to the house of his master (τοῦ προεστηκότος), and leave you to shift for yourself." Proverbs 23:5

Keil and Delitzsch Biblical Commentary on the Old Testament

All the forms of proverbs run through these appended proverbs. There now follows a pentastich:

4 Do not trouble thyself to become rich;

   Cease from such thine own wisdom.

5 Wilt thou let thine eyes fly after it, and it is gone?

   For it maketh itself, assuredly it maketh itself wings,

   Like an eagle which fleeth toward the heavens.

The middle state, according to Proverbs 30:8, is the best: he who troubleth himself (cf. Proverbs 28:20, hasteth) to become rich, placeth before himself a false, deceitful aim. יגע is essentially one with (Arab.) waji'a, to experience sorrow, dolere, and then signifies, like πονεῖν and κάμνειν, to become or to be wearied, to weary or trouble oneself, to toil and moil (Fleischer). The בּינה (cf. Proverbs 3:5) is just wisdom, prudence directed towards becoming rich; for striving of itself alone does not accomplish it, unless wisdom is connected with it, which is not very particular in finding out means in their moral relations; but is so much the more crafty, and, as we say, speculative. Rightly Aquila, the Venet., Jerome, and Luther: take not pains to become rich. On the contrary, the lxx reads אל תיגע להעשׁיר, stretch not thyself (if thou art poor) after a rich man; and the Syr. and Targ. אל תּגּע להעשׁיר, draw not near to the rich man; but, apart from the uncertainty of the expression and the construction in both cases, poetry, and proverbial poetry too, does not prefer the article; it never uses it without emphasis, especially as here must be the case with it not elided. These translators thought that 'בּו וגו, Proverbs 23:5, presupposed a subject expressed in Proverbs 23:4; but the subject is not העשׁיר, but the עשׁר [riches] contained in להעשׁיר. The self-intelligible it in "it maketh wings," etc. is that about which trouble has been taken, about which there has been speculation. That is a deceitful possession; for what has been gained by many years of labour and search, often passes away suddenly, is lost in a moment. To let the eyes fly after anything, is equivalent to, to direct a (flying) look toward it: wilt thou let thine eyes rove toward the same, and it is gone? i.e., wilt thou expose thyself to the fate of seeing that which was gained with trouble and craft torn suddenly away from thee? Otherwise Luther, after Jerome: Let not thine eyes fly after that which thou cast not have; but apart from the circumstance that בּו ואיננּוּ cannot possibly be understood in the sense of ad opes quas non potes habere (that would have required באשׁר איננו), in this sense after the analogy of (ל) נשׂא נפשׁ אל, the end aimed at would have been denoted by לו and not by בו. Better Immanuel, after Rashi: if thou doublest, i.e., shuttest (by means of the two eyelids) thine eyes upon it, it is gone, i.e., has vanished during the night; but עוף, duplicare, is Aram. and not Heb. Rather the explanation is with Chajg, after Isaiah 8:22.: if thou veilest (darkenest) thine eyes, i.e., yieldest thyself over to carelessness; but the noun עפעפּה shows that עוף, spoken of the eyes, is intended to signify to fly (to rove, flutter). Hitzig too artificially (altering the expression to להעשׁיר): if thou faintest, art weary with the eyes toward him (the rich patron), he is gone - which cannot be adopted, because the form of a question does not accord with it. Nor would it accord if ואיננו were thought of as a conclusion: "dost thou let thy look fly toward it? It is gone;" for what can this question imply? The ו of ואיננו shows that this word is a component part of the question; it is a question lla nakar, i.e., in rejection of the subject of the question: wilt thou cast thy look upon it, and it is gone? i.e., wilt thou experience instant loss of that which is gained by labour and acquired by artifice? On בו, cf. Job 7:8. 'עיניך וגו, "thou directest thine eyes to me: I am no more." We had in Proverbs 12:19 another mode of designating viz. till I wink again an instant. The Chethı̂b 'התעוּף וגו is syntactically correct (cf. Proverbs 15:22; Proverbs 20:30), and might remain. The Kerı̂ is mostly falsely accentuated התּעיף, doubly incorrectly; for (1) the tone never retreats from a shut syllable terminating in , e.g., להכין, Isaiah 40:20; בהכין, 1 Chronicles 1:4; אבין, Job 23:8; and (2) there is, moreover, wanting here any legitimate occasion for the retrogression of the tone; thus much rather the form התּעיף (with Mehuppach of the last, and Zinnorith of the preceding open syllable) is to be adopted, as it is given by Opitz, Jablonsky, Michaelis, and Reineccius.

The subject of 5b is, as of 5a, riches. That riches take wings and flee away, is a more natural expression than that the rich patron flees away - a quaint figure, appropriate however at Nahum 3:16, where the multitude of craftsmen flee out of Nineveh like a swarm of locusts. עשׂה has frequently the sense of acquirere, Genesis 12:5, with לו, sibi acquirere, 1 Samuel 15:1; 1 Kings 1:15; Hitzig compares Silius Ital. xvi. 351: sed tum sibi fecerat alas. The inf. intensivus strengthens the assertion: it will certainly thus happen.

In 5c all unnecessary discussion regarding the Chethı̂b ועיף is to be avoided, for this Chethı̂b does not exist; the Masora here knows only of a simple Chethı̂b and Kerı̂, viz., ועוּף (read יעוּף), not of a double one (ועיּף), and the word is not among those which have in the middle a י, which is to be read like ו. The manuscripts (e.g., also the Bragadin. 1615) have ועוּף, and the Kerı̂ יעוּף; it is one of the ten words registered in the Masora, at the beginning of which a י is to be read instead of the written ו. Most of the ancients translate with the amalgamation of the Kerı̂ and the Chethı̂b: and he (the rich man, or better: the riches) flees heavenwards (Syr., Aquila, Symmachus, Theodotion, Jerome, and Luther). After the Kerı̂ the Venet. renders: ὡς ἀετὸς πτήσεται τοῖς οὐρανοῖς (viz., ὁ πλοῦτος). Rightly the Targ.: like an eagle which flies to heaven (according to which also it is accentuated), only it is not to be translated "am Himmel" [to heaven], but "gen Himmel" [towards heaven]: השּׁמים is the accusative of direction - the eagle flies heavenward. Bochart, in the Hierozocon, has collected many parallels to this comparison, among which is the figure in Lucian's Timon, where Pluto, the god of wealth, comes to one limping and with difficulty; but going away, outstrips in speed the flight of all birds. The lxx translates ὥσπερ ἀετοῦ καὶ ὑποστρέφει εἰς τὸν οἶκον τοῦ προεστηκότος αὐτοῦ. Hitzig accordingly reads שׁבו לבית משׂגּבּו, and he (the rich patron) withdraws from thee to his own steep residence. But ought not οἶκος τοῦ προεστηκότος αὐτοῦ to be heaven, as the residence of Him who administers wealth, i.e., who gives and again takes it away according to His free-will?