Proverbs 9:5

Come, eat of my bread, and drink of the wine which I have mingled.

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(5) Come, eat of my bread . . .—Comp. the invitations of Isaiah 55:1 and John 6:35.

Matthew Henry's Concise Commentary

9:1-12 Christ has prepared ordinances to which his people are admitted, and by which nourishment is given here to those that believe in him, as well as mansions in heaven hereafter. The ministers of the gospel go forth to invite the guests. The call is general, and shuts out none that do not shut out themselves. Our Saviour came, not to call the righteous, but sinners; not the wise in their own eyes, who say they see. We must keep from the company and foolish pleasures of the ungodly, or we never can enjoy the pleasures of a holy life. It is vain to seek the company of wicked men in the hope of doing them good; we are far more likely to be corrupted by them. It is not enough to forsake the foolish, we must join those that walk in wisdom. There is no true wisdom but in the way of religion, no true life but in the end of that way. Here is the happiness of those that embrace it. A man cannot be profitable to God; it is for our own good. Observe the shame and ruin of those who slight it. God is not the Author of sin: and Satan can only tempt, he cannot force. Thou shalt bear the loss of that which thou scornest: it will add to thy condemnation.

Barnes' Notes on the Bible

A parallel to the higher teaching of the Gospels (compare John 6:27; Matthew 26:26).

Jamieson-Fausset-Brown Bible Commentary

4-6. (Compare Pr 1:4; 6:32). Wisdom not only supplies right but forbids wrong principles.

Matthew Poole's Commentary

No text from Poole on this verse.

Gill's Exposition of the Entire Bible

Come, eat of my bread,.... Which stands for all the provisions of Christ's house; it designs the Gospel, which to a believer is more than his necessary food; and the ordinance of the supper, one of the symbols of which is bread; and more especially Christ himself, the bread of God, the living bread that came down from heaven, which is to be eaten by faith; and this only, for everything else is that which is not bread; and this daily, as the Israelites ate their manna; this is the believer's daily bread; and largely and freely, to which they are welcome by Christ; and with gladness and singleness of heart, joyfully and with sincerity;

and drink of the wine which I have mingled; of the love of Christ; or of the love of the Father, Son, and Spirit, which meet and mingle together: to "drink" of this is to partake of it by faith, and be persuaded of interest in it; this may be drank largely of, for there is enough, a river of it; and without danger, it is not intoxicating as wine, wherein is excess; and it may be had freely, without money and without price, Sol 1:2.

Geneva Study Bible

Come, eat of my {f} bread, and drink of the wine which I have mixed.

(f) By meat and drink is meant the word of God, and the ministration of the sacraments, by which God nourishes his servants in his house which is the Church.

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

5. eat] Rather, eat ye, R.V. The word is plural. The invitation though addressed to each (Proverbs 9:4) is extended to all. Comp. Isaiah 55:1.

Pulpit Commentary

Verse 5. - Come, eat ye of my bread. Wisdom now directly addresses the simple and the foolish (comp. Revelation 22:17). And drink of the wine which I have mingled (see on ver. 2). Bread and wine represent all needful nourishment, as flesh and wine in ver. 2. So Christ says (John 6:51), "I am the living Bread which came down from heaven... and the bread that I will give is my flesh, which I will give for the life of the world." Compare the invitation in Isaiah 55:1, "He, every one that thirsteth!" etc. The Fathers see here a prophecy of the gospel feast, wherein Christ gave and gives bread and wine as symbols of his presence (Matthew 26:26, etc.). Proverbs 9:5

Keil and Delitzsch Biblical Commentary on the Old Testament

The plur. of the address shows that the simple (inexperienced) and the devoid of understanding are regarded as essentially one and the same class of men. The בּ after לחם and שׁתה proceeds neither from the idea of eating into (hewing into) anything, nor from the eating with anything, i.e., inasmuch as one makes use of it, nor of pampering oneself with anything (as ראה ב); Michaelis at last makes a right decision (cf. Leviticus 22:11; Judges 13:16; Job 21:25, and particularly לחם בּ, Psalm 141:4): communicationem et participationem in re fruenda denotat; the lxx φάγετε τῶν ἐμῶν ἄρτων. The attributive מסכתּי stands with backward reference briefly for מסכתּיו. That Wisdom, Proverbs 9:2, offers flesh and wine, but here presents bread and wine, is no contradiction, which would lead us, with Hitzig, critically to reject Proverbs 9:4 and Proverbs 9:5 as spurious; לחם is the most common, all-comprehensive name for nourishment. Bertheau suitably compares Jahve's invitation, Isaiah 55:1, and that of Jesus, John 6:35.