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Commentary on Proverbs 5 verses 1–14
Here we have,
I. A solemn preface, to introduce the caution which follows, Pro 5:1, Pro 5:2. Solomon here addresses himself to his son, that is, to all young men, as unto his children, whom he has an affection for and some influence upon. In God's name, he demands attention; for he writes by divine inspiration, and is a prophet, though he begins not with, Thus saith the Lord. "Attend, and bow thy ear; not only hear what is said, and read what is written, but apply thy mind to it and consider it diligently." To gain attention he urges, 1. The excellency of his discourse: "It is my wisdom, my understanding; if I undertake to teach thee wisdom I cannot prescribe any thing to be more properly called so; moral philosophy is my philosophy, and that which is to be learned in my school." 2. The usefulness of it: "Attend to what I say," (1.) "That thou mayest act wisely - that thou mayest regard discretion." Solomon's lectures are not designed to fill our heads with notions, with matters of nice speculation, or doubtful disputation, but to guide us in the government of ourselves, that we may act prudently, so as becomes us and so as will be for our true interest. (2.) "That thou mayest speak wisely - that thy lips may keep knowledge, and thou mayest have it ready at thy tongue's end" (as we say), "for the benefit of those with whom thou dost converse." The priest's lips are said to keep knowledge (Mal 2:7); but those that are ready and mighty in the scriptures may not only in their devotions, but in their discourses, be spiritual priests.
II. The caution itself, and that is to abstain from fleshly lusts, from adultery, fornication, and all uncleanness. Some apply this figuratively, and by the adulterous woman here understand idolatry, or false doctrine, which tends to debauch men's minds and manners, or the sensual appetite, to which it may as fitly as any thing be applied; but the primary scope of it is plainly to warn us against seventh-commandment sins, which youth is so prone to, the temptations to which are so violent, the examples of which are so many, and which, where admitted, are so destructive to all the seeds of virtue in the soul that it is not strange that Solomon's cautions against it are so very pressing and so often repeated. Solomon here, as a faithful watchman, gives fair warning to all, as they regard their lives and comforts, to dread this sin, for it will certainly be their ruin. Two things we are here warned to take heed of: -
1.That we do not listen to the charms of this sin. It is true the lips of a strange woman drop as a honey-comb (Pro 5:3); the pleasures of fleshly lust are very tempting (like the wine that gives its colour in the cup and moves itself aright); its mouth, the kisses of its mouth, the words of its mouth, are smoother than oil, that the poisonous pill may go down glibly and there may be no suspicion of harm in it. But consider, (1.) How fatal the consequences will be. What fruit will the sinner have of his honey and oil when the end will be, [1.] The terrors of conscience: It is bitter as wormwood, Pro 5:4. What was luscious in the mouth rises in the stomach and turns sour there; it cuts, in the reflection, like a two-edged sword; take it which way you will, it wounds. Solomon could speak by experience, Ecc 7:26. [2.] The torments of hell. If some that have been guilty of this sin have repented and been saved, yet the direct tendency of the sin is to destruction of body and soul; the feet of it go down to death, nay, they take hold on hell, to pull it to the sinner, as if the damnations slumbered too long, Pro 5:5. Those that are entangled in this sin should be reminded that there is but a step between them and hell, and that they are ready to drop into it. (2.) Consider how false the charms are. The adulteress flatters and speaks fair, her words are honey and oil, but she will deceive those that hearken to her: Her ways are movable, that thou canst not know them; she often changes her disguise, and puts on a great variety of false colours, because, if she be rightly known, she is certainly hated. Proteus-like, she puts on many shapes, that she may keep in with those whom she has a design upon. And what does she aim at with all this art and management? Nothing but to keep them from pondering the path of life, for she knows that, if they once come to do that, she shall certainly lose them. Those are ignorant of Satan's devices who do not understand that the great thing he drives at in all his temptations is, [1.] To keep them from choosing the path of life, to prevent them from being religious and from going to heaven, that, being himself shut out from happiness, he may keep them out from it. [2.] In order hereunto, to keep them from pondering the path of life, from considering how reasonable it is that they should walk in that path, and how much it will be for their advantage. Be it observed, to the honour of religion, that it certainly gains its point with all those that will but allow themselves the liberty of a serious thought and will weigh things impartially in an even balance, and that the devil has no way of securing men in his interests but by diverting them with continual amusements of one kind or another from the calm and sober consideration of the things that belong to their peace. And uncleanness is a sin that does as much as any thing blind the understanding, sear the conscience, and keep people from pondering the path of life. Whoredom takes away the heart, Hos 4:11.
2.That we do not approach the borders of this sin, Pro 5:7, Pro 5:8.
(1.)This caution is introduced with a solemn preface: "Hear me now therefore, O you children! whoever you are that read or hear these lines, take notice of what I say, and mix faith with it, treasure it up, and depart not from the words of my mouth, as those will do that hearken to the words of the strange woman. Do not only receive what I say, for the present merely, but cleave to it, and let it be ready to thee, and of force with thee, when thou art most violently assaulted by the temptation."
(2.)The caution itself is very pressing: "Remove thy way far from her; if thy way should happen to lie near her, and thou shouldst have a fair pretence of being led by business within the reach of her charms, yet change thy way, and alter the course of it, rather than expose thyself to danger; come not nigh the door of her house; go on the other side of the street, nay, go through some other street, though it be about." This intimates, [1.] That we ought to have a very great dread and detestation of the sin. We must fear it as we would a place infected with the plague; we must loathe it as the odour of carrion, that we will not come near. Then we are likely to preserve our purity when we conceive a rooted antipathy to all fleshly lusts. [2.] That we ought industriously to avoid every thing that may be an occasion of this sin or a step towards it. Those that would be kept from harm must keep out of harm's way. Such tinder there is in the corrupt nature that it is madness, upon any pretence whatsoever, to come near the sparks. If we thrust ourselves into temptation, we mocked God when we prayed, Lead us not into temptation. [3.] That we ought to be jealous over ourselves with a godly jealousy, and not to be so confident of the strength of our own resolutions as to venture upon the brink of sin, with a promise to ourselves that hitherto we will come and no further. [4.] That whatever has become a snare to us and an occasion of sin, though it be as a right eye and a right hand, we must pluck it out, cut it off, and cast it from us, must part with that which is dearest to us rather than hazard our own souls; this is our Saviour's command, Mat 5:28-30.
(3.)The arguments which Solomon here uses to enforce this caution are taken from the same topic with those before, the many mischiefs which attend this sin. [1.] It blasts the reputation. "Thou wilt give thy honour unto others (Pro 5:9); thou wilt lose it thyself; thou wilt put into the hand of each of thy neighbours a stone to throw at thee, for they will all, with good reason, cry shame on thee, will despise thee, and trample on thee, as a foolish men." Whoredom is a sin that makes men contemptible and base, and no man of sense or virtue will care to keep company with one that keeps company with harlots. [2.] It wastes the time, gives the years, the years of youth, the flower of men's time, unto the cruel, "that base lust of thine, which with the utmost cruelty wars against the soul, that base harlot which pretends an affection for thee, but really hunts for the precious life." Those years that should be given to the honour of a gracious God are spent in the service of a cruel sin. [3.] It ruins the estate (Pro 5:10): "Strangers will be filled with thy wealth, which thou art but entrusted with as a steward for thy family; and the fruit of thy labours, which should be provision for thy own house, will be in the house of a stranger, that neither has right to it nor will ever thank thee for it." [4.] It is destructive to the health, and shortens men's days: Thy flesh and thy body will be consumed by it, Pro 5:11. The lusts of uncleanness not only war against the soul, which the sinner neglects and is in no care about, but they war against the body too, which he is so indulgent of and is in such care to please and pamper, such deceitful, such foolish, such hurtful lusts are they. Those that give themselves to work uncleanness with greediness waste their strength, throw themselves into weakness, and often have their bodies filled with loathsome distempers, by which the number of their months is cut off in the midst and they fall unpitied sacrifices to a cruel lust. [5.] It will fill the mind with horror, if ever conscience be awakened. "Though thou art merry now, sporting thyself in thy own deceivings, yet thou wilt certainly mourn at the last, Pro 5:11. Thou art all this while making work for repentance, and laying up matter for vexation and torment in the reflection, when the sin is set before thee in its own colours." Sooner or later it will bring sorrow, either when the soul is humbled and brought to repentance or when the flesh and body are consumed, either by sickness, when conscience flies in the sinner's face, or by the grave; when the body is rotting there, the soul is racking in the torments of hell, where the worm dies not, and "Son, remember," is the constant peal [plea?]. Solomon here brings in the convinced sinner reproaching himself, and aggravating his own folly. He will then most bitterly lament it. First, That because he hated to be reformed he therefore hated to be informed, and could not endure either to be taught his duty (How have I hated not only the discipline of being instructed, but the instruction itself, though all true and good!) or to be told of his faults - My heart despised reproof, Pro 5:12. He cannot but own that those who had the charge of him, parents, ministers, had done their part; they had been his teachers; they had instructed him, had given him good counsel and fair warning (Pro 5:13); but to his own shame and confusion does he speak it, and therein justifies God in all the miseries that were brought upon him, he had not obeyed their voice, for indeed he never inclined his ear to those that instructed him, never minded what they said nor admitted the impressions of it. Note, Those who have had a good education and do not live up to it will have a great deal to answer for another day; and those who will not now remember what they were taught, to conform themselves to it, will be made to remember it as an aggravation of their sin, and consequently of their ruin. Secondly, That by the frequent acts of sin the habits of it were so rooted and confirmed that his heart was fully set in him to commit it (Pro 5:14): I was almost in all evil in the midst of the congregation and assembly. When he came into the synagogue, or into the courts of the temple, to worship God with other Israelites, his unclean heart was full of wanton thoughts and desires and his eyes of adultery. Reverence of the place and company, and of the work that was doing, could not restrain him, but he was almost as wicked and vile there as any where. No sin will appear more frightful to an awakened conscience than the profanation of holy things; nor will any aggravation of sin render it more exceedingly sinful than the place we are honoured with in the congregation and assembly, and the advantages we enjoy thereby. Zimri and Cozbi avowed their villany in the sight of Moses and all the congregation (Num 25:6), and heart-adultery is as open to God, and must needs be most offensive to him, when we draw nigh to him in religious exercises. I was in all evil in defiance of the magistrates and judges, and their assemblies; so some understand it. Others refer it to the evil of punishment, not to the evil of sin: "I was made an example, a spectacle to the world. I was under almost all God's sore judgments in the midst of the congregation of Israel, set up for a mark. I stood up and cried in the congregation," Job 30:28. Let that be avoided which will be thus rued at last.
“Attend to my wisdom, and bow your ear to my prudence, that you may guard your thoughts. For, indeed, nothing is more fugitive than the heart, which deserts us as often as it slips away through evil thoughts. Therefore, the psalmist says, “My heart has failed me.” Yet, when he returns to himself, he says, “Your servant has found his heart to pray to you.” When, therefore, thought is kept under guard, the heart which was inclined to fly away is found.
My son, attend to my wisdom, etc. Until now he had generally rebuked the listener; hence under the guise of the harlot, he prohibits from the wickedness of heretics.
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SUMMARY
Proverbs 5:1 serves as an urgent and loving appeal from a father or teacher to his son or disciple, imploring him to give diligent and humble attention to the profound wisdom and understanding that is about to be imparted. This verse acts as a crucial preamble, setting the stage for the vital moral instruction that follows, particularly concerning the grave dangers of sexual immorality and the destructive consequences of straying from the path of righteousness, emphasizing that true protection lies in embracing divine truth.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Proverbs 5:1 employs several effective literary devices to convey its urgent message and impress upon the hearer the importance of the instruction. The pervasive use of Imperative Mood ("attend," "bow") immediately establishes the authoritative and demanding nature of the instruction, signaling that this is not merely advice but a command requiring immediate and decisive action. Parallelism is prominently evident in the two clauses, "attend unto my wisdom" and "bow thine ear to my understanding." This specific instance of Synonymous Parallelism reiterates and intensifies the central theme of receptive listening, emphasizing both the intellectual (wisdom) and volitional (understanding) aspects of embracing the truth. Furthermore, the phrase "bow thine ear" is a powerful Metonymy, where "ear" stands for the entire act of listening and the disposition of humble receptivity. It is also a vivid Imagery, painting a picture of a humble and eager student leaning in to catch every precious word from the teacher, thereby underscoring the profound importance and value of the message being conveyed.
THEOLOGICAL AND THEMATIC CONNECTIONS
Proverbs 5:1 encapsulates a foundational theological principle: the absolute necessity of receiving and internalizing divine wisdom for a life of righteousness and flourishing. This call to attentive listening is not merely about intellectual assent but about a holistic orientation of one's life towards God's truth. The wisdom and understanding offered, though delivered by a human teacher, are ultimately rooted in God's own character and His revealed will, providing the moral compass necessary to navigate a fallen world. The verse thus connects to the broader biblical theme of God's desire for humanity to walk in His ways, avoiding the destructive paths of sin and embracing the path of life. It highlights that true discernment, particularly in matters of moral purity and avoiding temptation, stems from a humble receptivity to divine instruction, which serves as a protective shield against folly and destruction.
REFLECTION AND APPLICATION
Proverbs 5:1 offers a timeless and vital call to cultivate a posture of active listening and humble receptivity to godly wisdom. In a world saturated with competing voices, relentless distractions, and moral ambiguities, the imperative to "attend unto my wisdom" challenges us to intentionally seek out and prioritize truth that aligns with God's character and purposes. This means not just passively hearing, but diligently engaging with the Scriptures, prayerfully listening to the counsel of wise and godly mentors, and discerning the subtle voice of the Holy Spirit. "Bowing thine ear" further implies a profound humility that acknowledges our inherent need for divine guidance and a willing submission of our own inclinations and desires to a higher, perfect wisdom. This verse is particularly relevant for navigating the myriad moral temptations of our age, reminding us that a strong foundation of wisdom, built upon God's truth, is the most effective defense against destructive choices and their bitter consequences. By internalizing divine understanding, we build spiritual resilience, cultivate moral discernment, and are equipped to walk a path of integrity and flourishing, honoring God in all our decisions and relationships.
Questions for Reflection
FAQ
Why does the proverb emphasize "my wisdom" and "my understanding" rather than explicitly "God's wisdom"?
Answer: While the immediate speaker in Proverbs 5:1 is a human father or teacher, the wisdom and understanding imparted are ultimately rooted in divine truth and God's revealed character. The "my" refers to the wisdom that the teacher has acquired through personal experience, careful observation of life, and most importantly, through diligent adherence to God's principles and covenant. The book of Proverbs consistently links true wisdom with the fear of the Lord (e.g., Proverbs 1:7). Therefore, the human teacher serves as a faithful conduit for God's wisdom, making the instruction both deeply personal and divinely authoritative. The call to listen to "my wisdom" is implicitly a call to listen to wisdom that reflects God's character and His perfect design for human flourishing and well-being.
CHRIST-CENTERED FULFILLMENT
Proverbs 5:1, with its earnest call to attend to wisdom and understanding, finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. While the Old Testament wisdom literature points to a path of righteousness and discernment, it is in Christ that divine wisdom is fully embodied and perfectly revealed. He is not merely a teacher of wisdom, but "the wisdom of God" personified, the very power and wisdom of God for salvation (1 Corinthians 1:24). The call to "attend unto my wisdom" becomes a profound invitation to listen to and follow Christ, who declares, "My sheep hear my voice, and I know them, and they follow me" (John 10:27). To "bow thine ear to my understanding" is to humbly receive the transformative teachings of Jesus, recognizing that "in him are hidden all the treasures of wisdom and knowledge" (Colossians 2:3). He is the true "Son" who perfectly heard and obeyed the Father, and through His sinless life, atoning death, and glorious resurrection, He provides the ultimate understanding for navigating the temptations of sin, especially those related to moral purity. He offers not just instruction, but grace and a new heart to those who believe, empowering them to live lives of integrity and discernment, for He was tempted in every way, yet without sin, and is able to sympathize with our weaknesses (Hebrews 4:15-16). Thus, the wisdom sought in Proverbs is fully realized in a saving relationship with Christ, who empowers believers to live lives of integrity and discernment, reflecting His own perfect wisdom.