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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.
Even when the sinner looks for gratification, he doesn’t find the fruit of his sin pleasant. As the wisdom of God says in another place, “Bread of deceit is pleasant to a man, but after he eats it, his mouth will be filled with gravel.” And, “Honey drips from the lips of an adulteress, and for a time it tastes sweet, but in the end you will find it more bitter than gall and sharper than a two-edged sword.” So he eats and is quite pleased for a little while. Then, when it is too late, when he has cut off his soul from God, he rejects it. But the fool does not know that those who are cut off from God shall perish.
What does it profit a man to be an expert theologian if he is a shameless fornicator; or to be nobly temperate but an impious blasphemer? The knowledge of doctrines is a precious possession. There is need of a vigilant soul, since many there are who would deceive you by philosophy and vain deceit. The Greeks, indeed, by their smooth tongue lead men astray, for honey drops from the lips of a harlot.
The harlot knows not how to love, but only to ensnare. Her kiss has poison, and her mouth a pernicious drug. And if this does not immediately appear, it is the more necessary to avoid her on that account, because she veils that destruction, and keeps that death concealed, and does not permit it to become manifest from the outset. So if any one pursues pleasure and a life full of gladness, let him avoid the society of fornicating women, for they fill the minds of their lovers with a thousand conflicts and tumults, setting in motion against them continual strifes and contentions, by means of their words and all their actions. And just as it is with those who are the most virulent enemies, so the object of their actions and schemes is to plunge their lovers into shame and poverty and the worst extremities. And in the same manner as hunters when they have spread out their nets, they try to drive the wild animals into them, in order that they may put them to death. So also it is with these women.
Let us reflect on what is written concerning dissipation and evil desires: “The lips of an adulteress are sweet for a time,” it says, “but in the end she is more bitter than gall.” Now since our life in this world is known to be, as it were, a road, it is necessary for us to reach rest as the result of our labor rather than labor as the result of rest. It is better for us to work for a short time on the way, in order that afterwards we may be able happily to reach eternal joy in our [home country], with the help of our Lord Jesus Christ, who lives and reigns with the Father and the Holy Spirit for ever and ever.
In a very short time [the devil] leads the proud and wicked to death on a broad and spacious path. Christ our Lord, on the contrary, leads the humble and obedient to life on the straight and narrow path. Both of these roads, the wide one and the narrow one, have an end and are very short. Labor is not long on the narrow road, nor is joy lengthy on the broad one. Those whom the broad way of wickedness delights, after brief joy will have endless punishment. Those who follow Christ on the narrow way, after brief tribulations will merit to reach eternal rewards. If a layman who is in the world possesses pride, it is a sin for him. If a monk is proud, it is a sacrilege. You ought to show yourselves living so holy a life, so justly and piously in such a way that your merits may not only suffice for you but also find pardon in this world for other sinners. If we do not bridle our tongue, our religion is not true but false; and it would have been better not to have made a vow than after the vow not to do what was promised.
And her throat is smoother than oil. The Catholic faith is consecrated by the oil of the Holy Spirit, by which they who prefer their own sense to the faith of the Fathers show their throat smoother. It is evident concerning the harlot, because she seeks both the sweetness of speech and the beauty of body to capture the wretched.
For the lips of a harlot are like a honeycomb distilling. For in the mouth of heretics, the sweetness of eloquence not only resounds to sufficiency, but to superfluity; and for this reason, because falsehood is discerned to be aptly spoken, it is deemed truth by the foolish.
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SUMMARY
Proverbs 5:3 offers a stark warning against the deceptive allure of sexual sin, personified by the "strange woman" or adulteress. It vividly portrays how temptation often presents itself with an initial sweetness and persuasive charm, likening her words to the delightful taste of honeycomb and the smooth, easy flow of oil. This verse establishes the dangerous, enticing facade that masks the bitter and destructive consequences detailed in the subsequent verses of the chapter, serving as a critical introduction to the broader admonition against illicit relationships found throughout the book of Proverbs.
CONTEXT
Literary Context: Proverbs 5:3 is situated within a larger discourse (Proverbs 1-9) where a father imparts wisdom to his son, urging him to choose the path of righteousness over folly. Chapters 5 through 7 are particularly dedicated to warning against the "strange woman" (often an adulteress or prostitute), highlighting the devastating personal, social, and spiritual consequences of sexual immorality. This specific verse immediately follows an exhortation to pay attention to wisdom and understanding, as seen in Proverbs 5:1-2, setting up a direct contrast between the life-giving path of wisdom and the destructive path of illicit pleasure. The verse's enticing imagery of "honeycomb" and "oil" serves as a crucial setup for the stark warning in Proverbs 5:4, which immediately reveals the bitter and sharp reality hidden beneath the initial sweetness.
Historical & Cultural Context: In ancient Israel, society was predominantly patriarchal, with strong emphasis placed on family lineage, marital fidelity, and the preservation of the household's integrity. Sexual immorality, particularly adultery, was considered a grievous offense, threatening the social fabric, economic stability, and spiritual purity of the community. The "strange woman" (zûwr or nokriyah) in this context refers not necessarily to a foreigner by nationality, but to one who is "alien" to the covenantal and moral norms of God's people—an outsider to fidelity and righteousness who leads astray from the path of wisdom and marital faithfulness. Honey and oil were highly prized commodities, symbols of richness, pleasure, and prosperity, frequently mentioned together as blessings, for instance, in Deuteronomy 32:13. Their use in this verse underscores the powerful, almost irresistible, appeal of the temptation being described.
Key Themes: Proverbs 5:3 contributes significantly to several key themes prevalent in the book of Proverbs. Firstly, it powerfully illustrates the Deceptive Allure of Sin, showing how sin, especially sexual immorality, rarely appears ugly or repulsive at first. Instead, it presents itself as appealing, pleasant, and immediately gratifying, using persuasive words and superficial charm to entice. Secondly, it highlights the theme of Wisdom vs. Folly, where true wisdom involves discerning beyond the surface appeal to recognize the destructive end of such paths, contrasting with the folly of those who are easily swayed by outward appearances. Lastly, it underscores the Nature of Temptation, revealing that temptation is designed to draw one in through seemingly harmless or even delightful means before revealing its true, destructive nature, a theme powerfully echoed in James 1:14-15.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Proverbs 5:3 employs several powerful literary devices to convey its warning. Simile is prominently used, comparing the words of the strange woman directly to "honeycomb" and "oil." This creates vivid sensory imagery, allowing the reader to almost taste the sweetness and feel the smoothness, thereby emphasizing the immediate, alluring nature of the temptation. Personification is also evident, as the "lips" and "mouth" of the "strange woman" are given agency, actively "dropping" and being "smoother," embodying the seductive power of folly. Furthermore, the verse relies heavily on Sensory Imagery, appealing to the senses of taste (honey), touch (smooth oil), and hearing (flattering words). This multi-sensory engagement makes the allure of the temptation palpable and underscores its deceptive potency, drawing the audience into the experience of temptation before revealing its destructive end.
THEOLOGICAL AND THEMATIC CONNECTIONS
Proverbs 5:3 stands as a timeless theological statement on the deceptive nature of sin. It reveals that temptation rarely appears in an ugly or repulsive form; rather, it often cloaks itself in beauty, pleasure, and persuasive charm. This aligns with the broader biblical understanding that sin's power lies in its initial appeal, promising gratification while concealing its ultimate destructive consequences. The "honeycomb" and "oil" represent the immediate, superficial sweetness that distracts from the bitter end, urging believers to cultivate spiritual discernment and guard their hearts against any enticement that promises fleeting pleasure but leads away from God's wisdom and righteousness. The call is to look beyond the surface, to understand the true nature of sin's deceit, and to cling to the path of life.
REFLECTION AND APPLICATION
Proverbs 5:3 serves as a profound and enduring caution for all generations. In a world saturated with appealing temptations, whether through media, relationships, or personal desires, this verse reminds us that the most dangerous deceptions often come disguised as delightful and harmless. It challenges us to cultivate a posture of vigilance and discernment, recognizing that sin's initial offering is always a counterfeit of true joy and lasting fulfillment. We are called to look beyond the immediate gratification, the flattering words, and the smooth promises, and to consider the ultimate trajectory and consequences of our choices. True wisdom lies in understanding that what appears sweet and easy on the surface can lead to bitter and destructive outcomes. This verse compels us to guard our hearts diligently, to seek truth, and to walk in integrity, resisting the subtle seductions that promise pleasure but deliver pain.
Questions for Reflection
FAQ
Who is the "strange woman" referred to in Proverbs 5:3?
Answer: The "strange woman" (Hebrew: zûwr or nokriyah) in Proverbs is a multifaceted figure. Primarily, she refers to an adulteress or a prostitute, a woman who is not one's lawful wife and who entices men into sexual immorality. However, in the broader wisdom literature context, she also symbolizes Folly itself, standing in stark contrast to Lady Wisdom (as seen in Proverbs 8 and Proverbs 9). She represents any influence or path that is "alien" to God's covenantal and moral principles, leading one astray from righteousness, faithfulness, and the life-giving path of wisdom. Her "strangeness" is therefore more about her moral and spiritual alienation than her national origin.
Why does the verse use the imagery of "honeycomb" and "oil" to describe her lips and mouth?
Answer: The imagery of "honeycomb" and "oil" is highly significant because both were highly valued commodities in the ancient world, symbolizing sweetness, richness, pleasure, and prosperity. Honeycomb represents pure, unadulterated sweetness and immediate gratification, suggesting that her words are initially delightful and irresistible to the senses. Oil, known for its smoothness and ability to lubricate, signifies that her words are flattering, persuasive, and easily slip past one's defenses, making them seem harmless and agreeable. Together, these images powerfully convey the deceptive and enticing nature of temptation, highlighting how sin often presents itself as appealing and beneficial before revealing its true, destructive character, as further detailed in Proverbs 5:4.
How is the warning in Proverbs 5:3 relevant to believers today, beyond just sexual immorality?
Answer: While Proverbs 5:3 specifically addresses sexual sin, its underlying principle has broad application for believers today. It serves as a timeless warning against any form of temptation or deception that offers immediate pleasure, ease, or gratification but ultimately leads to spiritual, emotional, or physical destruction. This could include temptations related to greed, power, dishonest gain, compromise of integrity, or even the allure of false doctrines. The verse teaches us to be discerning, to look beyond superficial charm and flattering promises, and to recognize that sin's initial presentation is almost always appealing, designed to bypass our defenses. It calls us to guard our hearts and minds against anything that promises a "smooth" or "sweet" path but ultimately leads away from God's wisdom and righteousness, echoing the warning in 1 Peter 5:8.
CHRIST-CENTERED FULFILLMENT
Proverbs 5:3, with its vivid portrayal of the "strange woman's" deceptive allure, finds its ultimate Christ-centered fulfillment in the stark contrast between the seductive nature of sin and the genuine, life-giving truth found in Jesus Christ. The "strange woman" represents folly and the path of destruction, a path characterized by words that are "sweeter than honey" but lead to bitterness. In contrast, Jesus is the embodiment of true Wisdom, as declared in 1 Corinthians 1:30 and Colossians 2:3. His words are not deceptive flattery but "spirit and life" (John 6:63), offering eternal truth rather than fleeting pleasure. While the strange woman promises a smooth, easy path, Jesus calls His followers to take up their cross and follow Him on a narrow, often challenging, but ultimately life-giving path (Matthew 7:13-14). He is the Good Shepherd who protects His sheep from the voice of a "stranger" (John 10:5), demonstrating that true security and fulfillment are found not in the deceptive promises of sin, but in His unwavering love, truth, and sacrificial grace, which ultimately delivers us from the power and deceitfulness of sin (Romans 6:23).