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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.
Lest strangers be filled with your strength, etc. Lest you assist the deeds of demons, if you lend either the ingenuity of your mind or the strengths of your body to perform crimes; and you multiply the household of strangers, that is, the number of the lost, by adding yourself. And beautifully he said: Let your labors be in the house of a stranger, because there are those who, according to the prophet, labor to act wickedly. And would that it were hidden how much labor heretics have undergone against the Church.
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SUMMARY
Proverbs 5:10 delivers a stark and profound warning against the devastating material and financial repercussions of sexual immorality, particularly succumbing to the allure of the "strange woman" or adulteress. It vividly illustrates how one's diligently acquired wealth and painstaking labor can be squandered, diverted to benefit undeserving outsiders who have no legitimate claim, ultimately leading to personal impoverishment, the forfeiture of one's legacy, and a life consumed by regret. This verse powerfully underscores the far-reaching and tangible costs of choices that deviate from the path of divine wisdom and covenantal fidelity.
CONTEXT
Literary Context: Proverbs 5 is a direct and impassioned paternal exhortation, forming a crucial part of the opening instructional discourses (Proverbs 1-9) where wisdom is personified and contrasted with the deceptive "strange woman" or adulteress. The chapter commences with an urgent call to embrace and guard wisdom's teachings (Proverbs 5:1-2) before immediately delving into a vivid portrayal of the adulteress's seductive charm, her smooth words, and the bitter, deathly end of her path (Proverbs 5:3-6). Verse 10 is strategically placed within a comprehensive litany of dire consequences that befall those who succumb to her enticements, including the loss of honor, vitality, health, and ultimately, bitter regret and public humiliation (Proverbs 5:7-14). This specific verse powerfully highlights the material and economic dimension of this ruin, serving as a potent deterrent by focusing on the squandering of tangible assets and the futility of one's life's work.
Historical & Cultural Context: In ancient Israelite society, the family unit and lineage were foundational, and economic stability was intrinsically linked to inherited land, the productivity of one's labor, and the accumulation of resources intended for generational transfer. Wealth was not merely a personal acquisition but a vital means of securing the family's future, reputation, and social standing. The term "stranger" (Hebrew: nokriy) could denote a literal foreigner, but in the moral teachings of Proverbs, it frequently carries the connotation of an outsider to the covenant community or, more specifically, one who is not part of the legitimate family unit, such as an adulterous partner. Thus, the "house of a stranger" would signify a place or sphere of influence where one's resources are consumed without legitimate return, often implying the dwelling of the harlot or her illicit associates. The warning in Proverbs 5:10 resonates deeply with a society where financial ruin could lead to severe social disgrace, debt-slavery, and the irreversible loss of one's inheritance, status, and familial legacy.
Key Themes: This verse profoundly contributes to several overarching theological and narrative themes within the book of Proverbs. Firstly, it emphatically highlights the theme of Consequences of Folly, illustrating that seemingly private or fleeting sinful acts, particularly sexual immorality, have tangible, long-term, and often irreversible negative impacts that extend beyond the spiritual realm to one's material well-being. Secondly, it underscores the critical theme of Stewardship of Resources, teaching that one's wealth and labor are precious assets entrusted by God that must be diligently guarded and wisely employed, rather than squandered on destructive and illicit pursuits. The vivid imagery of "strangers" consuming one's "wealth" and "labours" powerfully conveys the theme of Loss and Futility, portraying a life path that yields no lasting fruit for the individual or their legitimate family, but instead benefits those who have no rightful claim. This stands in stark contrast to the promised blessings of prosperity and security that accompany adherence to wisdom's path (Proverbs 3:9-10).
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Proverbs 5:10 employs several potent literary devices to convey its urgent and sobering warning. It functions as a Consequence statement, explicitly outlining the dire negative outcomes of straying from wisdom's path, particularly in the realm of sexual purity. The phrase "Lest strangers be filled with thy wealth" utilizes Hyperbole to emphasize the complete and utter consumption of one's resources, suggesting not merely a loss, but an excessive, satisfying gain for the undeserving and illicit. The vivid imagery of "thy labours [be] in the house of a stranger" is a powerful Metonymy, where "house of a stranger" stands for the entire illicit relationship and its destructive sphere of influence. It also employs Irony, as the very effort, pain, and investment (labours) expended to build a life are tragically redirected to benefit those who seek to tear it down. The verse serves as a direct Warning, designed to deter the listener by presenting a vivid and profoundly undesirable future.
THEOLOGICAL AND THEMATIC CONNECTIONS
Proverbs 5:10 is deeply rooted in the biblical understanding of wisdom, responsible stewardship, and the sanctity of covenant relationships. Theologically, it underscores that sin is never a private matter but yields tangible, often devastating, consequences that extend beyond the spiritual realm to one's material well-being, reputation, and legacy. It powerfully reflects the divine principle that God's design for human flourishing includes the faithful management of resources and unwavering fidelity in relationships, and that deviation from this design inevitably leads to significant loss and regret. The verse implicitly connects to the broader theme of divine justice, where actions bear their natural fruit, and the path of folly leads to ruin, while wisdom promises security, prosperity, and a lasting heritage. It serves as a stark reminder that true wealth is not merely accumulated but wisely stewarded and protected within the bounds of God's righteous order and covenant.
REFLECTION AND APPLICATION
Proverbs 5:10 offers a timeless and piercing insight into the often-unseen costs of destructive choices, particularly those related to sexual immorality. While directly addressing the dangers of the adulteress, its profound principle extends to any behavior that causes us to squander our most valuable resources—our time, energy, reputation, relationships, and finances—on pursuits that yield no lasting benefit and ultimately lead to regret, emptiness, and the erosion of our legacy. This verse calls us to a profound level of stewardship, not just over our money, but over our entire lives, recognizing that our "wealth" and "labours" are precious gifts entrusted to us by God, to be invested wisely for His glory and for the genuine benefit of our legitimate families and communities, not for "strangers" who would exploit and consume. It challenges us to prayerfully consider the long-term consequences of our actions, urging proactive wisdom, self-control, and unwavering fidelity in all areas of life, ensuring that our efforts build a lasting, God-honoring legacy rather than being dissipated in fleeting, illicit, or unproductive pleasures.
Questions for Reflection
FAQ
Who are the "strangers" mentioned in this verse?
Answer: In the immediate context of Proverbs 5, the "strangers" (Hebrew: nokriy) primarily refer to those outside the legitimate family and covenant relationship, most notably the "strange woman" or adulteress, and any associates who benefit from her illicit activities. It signifies individuals who have no rightful claim to one's wealth or the fruit of one's labor, but who would exploit and consume it through immoral means. The term emphasizes the foreignness and illegitimacy of the relationship that leads to such financial ruin, highlighting a profound betrayal of trust and proper order.
Is this verse only about sexual sin, or does it have broader application?
Answer: While Proverbs 5:10 is specifically situated within a discourse on the dangers of sexual immorality and the adulteress, the profound principle it conveys—that destructive choices lead to the squandering of resources and the benefiting of undeserving outsiders—has a much broader application. It teaches a universal truth about the consequences of folly and unfaithfulness. Any behavior that causes one to misdirect or waste valuable assets (financial, emotional, relational, or spiritual) on pursuits that do not align with God's wisdom can result in a similar sense of loss, where one's efforts ultimately serve "strangers" (i.e., unproductive, harmful, or illegitimate ends) rather than building a lasting, God-honoring legacy. For example, excessive gambling, substance abuse, reckless financial decisions, or even pursuing worldly recognition at the expense of family and faith could all lead to similar outcomes as described in this verse, where one's "wealth" and "labours" are consumed by destructive forces. The call to "drink water from your own cistern" (Proverbs 5:15) is a powerful metaphor for finding satisfaction and security within legitimate, God-ordained boundaries, which includes financial prudence and relational fidelity.
How does this verse relate to the concept of financial stewardship today?
Answer: Proverbs 5:10 profoundly impacts modern financial stewardship by highlighting the hidden and often devastating costs of immoral or unwise choices. It warns that poor decisions, especially those driven by illicit desires or a lack of self-control, can lead to the dissipation of one's financial resources and the futility of one's work. For believers, this verse underscores the critical importance of stewarding God's provisions faithfully, recognizing that our "wealth" and "labours" are not solely our own but are entrusted to us by the Lord. It encourages financial discipline, integrity, and a steadfast commitment to using resources in ways that honor God, bless our legitimate families, and contribute to our communities, rather than allowing them to be consumed by destructive habits or relationships that ultimately yield regret and emptiness. This ancient wisdom remains profoundly relevant for cultivating a life of financial prudence and spiritual integrity.
CHRIST-CENTERED FULFILLMENT
Proverbs 5:10, with its stark warning against the squandering of wealth and labor on "strangers" through folly and illicit pursuits, finds its ultimate fulfillment and redemptive counterpoint in the person and work of Jesus Christ. Humanity, in its fallen state, has indeed squandered its spiritual inheritance and "labours" on "strange" gods, sinful desires, and fleeting worldly pleasures, leaving us spiritually bankrupt, enslaved to sin, and alienated from God. However, Jesus Christ, the very embodiment of true Wisdom (1 Corinthians 1:30), came not to squander, but to redeem and restore. He did not allow His divine "wealth" (His glorious life and perfect obedience) to be consumed by strangers or wasted on futile pursuits, but rather poured it out as a ransom for many (Mark 10:45). Through His atoning sacrifice on the cross, He reclaims us from being "strangers and aliens" (Ephesians 2:19) and graciously brings us into His own household, making us adopted children of God and co-heirs of an imperishable, undefiled, and unfading inheritance reserved in heaven (1 Peter 1:4). The severe warning of Proverbs 5:10 against losing one's substance to destructive external forces is gloriously overcome in Christ, who offers true and lasting "wealth" in the form of eternal life, spiritual abundance, and a purpose-filled existence (John 10:10). In Him, our "labours" are no longer futilely spent in the "house of a stranger" (the domain of sin and death), but are now invested in His eternal Kingdom, yielding imperishable fruit and securing a heavenly inheritance that no "stranger" or destructive force can ever consume or diminish (Matthew 6:19-21).