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Commentary on Proverbs 6 verses 20–35
Here is, I. A general exhortation faithfully to adhere to the word of God and to take it for our guide in all our actions.
1.We must look upon the word of God both as a light (Pro 6:23) and as a law, Pro 6:20, Pro 6:23. (1.) By its arguments it is a light, which our understandings must subscribe to; it is a lamp to our eyes for discovery, and so to our feet for direction. The word of God reveals to us truths of eternal certainty, and is built upon the highest reason. Scripture-light is the sure light. (2.) By its authority it is a law, which our wills must submit to. As never such a light shone out of the schools of the philosophers, so never such a law issued from the throne of any prince, so well framed, and so binding. It is such a law as is a lamp and a light, for it carries with it the evidence of its own goodness.
2.We must receive it as our father's commandment and the law of our mother, Pro 6:20. It is God's commandment and his law. But, (1.) Our parents directed us to it, put it into our hands, trained us up in the knowledge and observance of it, its original and obligation being most sacred. We believe indeed, not for their saying, for we have tried it ourselves and find it to be of God; but we were beholden to them for recommending it to us, and see all the reason in the world to continue in the things we have learned, knowing of whom we have learned them. (2.) The cautions, counsels, and commands which our parents gave us agree with the word of God, and therefore we must hold them fast. Children, when they are grown up, must remember the law of a good mother, as well as the commandment of a good father, Ecclesiasticus 3:2. The Lord has given the father honour over the children and has confirmed the authority of the mother over the sons.
3.We must retain the word of God and the good instructions which our parents gave us out of it. (1.) We must never cast them off, never think it a mighty achievement (as some do) to get clear of the restraints of a good education: "Keep thy father's commandment, keep it still, and never forsake it." (2.) We must never lay them by, no, not for a time (Pro 6:21): Bind them continually, not only upon thy hand (as Moses had directed, Deu 6:8) but upon thy heart. Phylacteries upon the hand were of no value at all, any further than they occasioned pious thoughts and affections in the heart. There the word must be written, there it must be hid, and laid close to the conscience. Tie them about thy neck, as an ornament, a bracelet, or gold chain, - about thy throat (so the word is); let them be a guard upon that pass; tie them about thy throat, that no forbidden fruit may be suffered to go in nor any evil word suffered to go out through the throat; and thus a great deal of sin would be prevented. Let the word of God be always ready to us, and let us feel the impressions of it, as of that which is bound upon our hearts and about our necks.
4.We must make use of the word of God and of the benefit that is designed us by it. If we bind it continually upon our hearts, (1.) It will be our guide, and we must follow its direction. "When thou goest, it shall lead thee (Pro 6:22); it shall lead thee into, and lead thee in, the good and right way, shall lead thee from, and lead thee out of, every sinful dangerous path. It will say unto thee, when thou art ready to turn aside, This is the way; walk in it. It will be that to thee that the pillar of cloud and fire was to Israel in the wilderness. Be led by that, let it be thy rule, and then thou shalt be led by the Spirit; he will be thy monitor and support." (2.) It will be our guard, and we must put ourselves under the protection of it: "When thou sleepest, and liest exposed to the malignant powers of darkness, it shall keep thee; thou shalt be safe, and shalt think thyself so." If we govern ourselves by the precepts of the word all day, and make conscience of the duty God has commanded to us, we may shelter ourselves under the promises of the word at night, and take the comfort of the deliverances God does and will command for us. (3.) It will be our companion, and we must converse with it: "When thou awakest in the night, and knowest not how to pass away thy waking minutes, if thou pleasest, it shall talk with thee, and entertain thee with pleasant meditations in the night-watch; when thou awakest in the morning, and art contriving the work of the day, it shall talk with thee about it, and help thee to contrive for the best," Psa 1:2. The word of God has something to say to us upon all occasions, if we would but enter into discourse with it, would ask it what it has to say, and give it the hearing. And it would contribute to our close and comfortable walking with God all day if we would begin with him in the morning and let his word be the subject of our first thoughts. When I awake I am still with thee; we are so if the word be still with us. (4.) It will be our life; for, as the law is a lamp and a light for the present, so the reproofs of instruction are the way of life. Those reproofs of the word which not only show us our faults, but instruct us how to do better, are the way that leads to life, eternal life. Let not faithful reproofs therefore, which have such a direct tendency to make us happy, ever make us uneasy.
II. Here is a particular caution against the sin of uncleanness.
1.When we consider how much this iniquity abounds, how heinous it is in its own nature, of what pernicious consequence it is, and how certainly destructive to all the seeds of the spiritual life in the soul, we shall not wonder that the cautions against it are so often repeated and so largely inculcated. (1.) One great kindness God designed men, in giving them his law, was to preserve them from this sin, Pro 6:24. "The reproofs of instruction are therefore the way of life to thee, because they are designed to keep thee from the evil woman, who will be certain death to thee, from being enticed by the flattery of the tongue of a strange woman, who pretends to love thee, but intends to ruin thee." Those that will be wrought upon by flattery make themselves a very easy prey to the tempter; and those who would avoid that snare must take well-instructed reproofs as great kindnesses and be thankful to those that will deal faithfully with them, Pro 27:5, Pro 27:6. (2.) The greatest kindness we can do ourselves is to keep at a distance from this sin, and to look upon it with the utmost dread and detestation (Pro 6:25): "Lust not after her beauty, no, not in thy heart, for, if thou dost, thou hast there already committed adultery with her. Talk not of the charms in her face, neither be thou smitten with her amorous glances; they are all snares and nets; let her not take thee with her eye-lids. Her looks are arrows and fiery darts; they wound, they kill, in another sense than what lovers mean; they call it a pleasing captivity, but it is a destroying one, it is worse than Egyptian slavery."
2.Divers arguments Solomon here urges to enforce this caution against the sin of whoredom.
(1.)It is a sin that impoverishes men, wastes their estates, and reduces them to beggary (Pro 6:26): By means of a whorish woman a man is brought to a piece of bread; many a man has been so, who has purchased the ruin of his body and soul at the expense of his wealth. The prodigal son spent his living on harlots, so that he brought himself to be fellow-commoner with the swine. And that poverty must needs lie heavily which men bring themselves into by their own folly, Job 31:12.
(2.)It threatens death; it kills men: The adulteress will hunt for the precious life, perhaps designedly, as Delilah for Samson's, at least, eventually, the sin strikes at the life. Adultery was punished by the law of Moses as a capital crime. The adulterer and the adulteress shall surely be put to death. Every one knew this. Those therefore who, for the gratifying of a base lust, would lay themselves open to the law, could be reckoned no better than self-murderers.
(3.)It brings guilt upon the conscience and debauches that. He that touches his neighbour's wife, with an immodest touch, cannot be innocent, Pro 6:29. [1.] He is in imminent danger of adultery, as he that takes fire in his bosom, or goes upon hot coals, is in danger of being burnt. The way of this sin is down-hill, and those that venture upon the temptations to it hardly escape the sin itself. The fly fools away her life by playing the wanton with the flames. It is a deep pit, which it is madness to venture upon the brink of. He that keeps company with those of ill fame, that goes in with them, and touches them, cannot long preserve his innocency; he thrusts himself into temptation and so throws himself out of God's protection. [2.] He that commits adultery is in the high road to destruction. The bold presumptuous sinner says, "I may venture upon the sin and yet escape the punishment; I shall have peace though I go on." He might as well say, I will take fire into my bosom and not burn my clothes, or I will go upon hot coals and not burn my feet. He that goes into his neighbour's wife, however he holds himself, God will not hold him guiltless. The fire of lust kindles the fire of hell.
(4.)It ruins the reputation and entails perpetual infamy upon that. It is a much more scandalous sin than stealing is, Pro 6:30-33. Perhaps it is not so in the account of men, at least not in our day. A thief is sent to the stocks, to the gaol, to Bridewell, to the gallows, while the vile adulterer goes unpunished, nay, with many, unblemished; he dares boast of his villanies, and they are made but a jest of. But, in the account of God and his law, adultery was much the more enormous crime; and, if God is the fountain of honour, his word must be the standard of it. [1.] As for the sin of stealing, if a man were brought to it by extreme necessity, if he stole meat for the satisfying of his soul when he was hungry, though that will not excuse him from guilt, yet it is such an extenuation of his crime that men do not despise him, do not expose him to ignominy, but pity him. Hunger will break through stone-walls, and blame will be laid upon those that brought him to poverty, or that did not relieve him. Nay, though he have not that to say in his excuse, if he be found stealing, and the evidence be ever so plain upon him, yet he shall only make restitution seven-fold. The law of Moses appointed that he who stole a sheep should restore four-fold, and an ox five-fold (Exo 22:1); accordingly David adjudged, Sa2 12:6. But we may suppose in those cases concerning which the law had not made provision the judges afterwards settled the penalties in proportion to the crimes, according to the equity of the law. Now, if he that stole an ox out of a man's field must restore five-fold, it was reasonable that he that stole a man's goods out of his house should restore seven-fold; for there was no law to put him to death, as with us, for burglary and robbery on the highway, and of this worst kind of theft Solomon here speaks; the greatest punishment was that a man might be forced to give all the substance of his house to satisfy the law and his blood was not attainted. But, [2.] Committing adultery is a more heinous crime; Job calls it so, and an iniquity to be punished by the judge, Job 31:11. When Nathan would convict David of the evil of his adultery he did it by a parable concerning the most aggravated theft, which, in David's judgment, deserved to be punished with death (Sa2 12:5), and then showed him that his sin was more exceedingly sinful than that. First, It is a greater reproach to a man's reason, for he cannot excuse it, as a thief may, by saying that it was to satisfy his hunger, but must own that it was to gratify a brutish lust which would break the hedge of God's law, not for want, but for wantonness. Therefore whoso commits adultery with a woman lacks understanding, and deserves to be stigmatized as an arrant fool. Secondly, It is more severely punished by the law of God. A thief suffered only a pecuniary mulct, but the adulterer suffered death. The thief steals to satisfy his soul, but the adulterer destroys his own soul, and falls an unpitied sacrifice to the justice both of God and man. "Sinner, thou hast destroyed thyself." This may be applied to the spiritual and eternal death which is the consequence of sin; he that does it wounds his conscience, corrupts his rational power, extinguishes all the sparks of the spiritual life, and exposes himself to the wrath of God for ever, and thus destroys his own soul. Thirdly, The infamy of it is indelible, Pro 6:33. It will be a wound to his good name, a dishonour to his family, and, though the guilt of it may be done away by repentance, the reproach of it never will, but will stick to his memory when he is gone. David's sin in the matter of Uriah was not only a perpetual blemish upon his own character, but gave occasion to the enemies of the Lord to blaspheme his name too.
(5.)It exposes the adulterer to the rage of the jealous husband, whose honour he puts such an affront upon, Pro 6:34, Pro 6:35. He that touches his neighbour's wife, and is familiar with her, gives him occasion for jealousy, much more he that debauches her, which, if kept ever so secret, might then be discovered by the waters of jealousy, Num 5:12. "When discovered, thou hadst better meet a bear robbed of her whelps than the injured husband, who, in the case of adultery, will be as severe an avenger of his own honour as, in the case of manslaughter, of his brother's blood. If thou art not afraid of the wrath of God, yet be afraid of the rage of a man. Such jealousy is; it is strong as death and cruel as the grave. In the day of vengeance, when the adulterer comes to be tried for his life, the prosecutor will not spare any pains or cost in the prosecution, will not relent towards thee, as he would perhaps towards one that had robbed him. He will not accept of any commutation, any composition; he will not regard any ransom. Though thou offer to bribe him, and give him many gifts to pacify him, he will not rest content with any thing less than the execution of the law. Thou must be stoned to death. If a man would give all the substance of his house, it would atone for a theft (Pro 6:31), but not for adultery; in that case it would utterly be contemned. Stand in awe therefore, and sin not; expose not thyself to all this misery for a moment's sordid pleasure, which will be bitterness in the end."
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SUMMARY
Proverbs 6:24 functions as a critical paternal warning, urging a son to embrace wisdom as a safeguard against the perilous enticements of the "evil woman" or "strange woman." The verse specifically highlights the insidious danger posed by her deceptive and alluring speech, characterized as "flattery of the tongue," which is designed to ensnare and lead individuals into moral and spiritual ruin. This admonition is a cornerstone within the broader wisdom literature of Proverbs, underscoring the protective power derived from adherence to divine instruction in navigating life's profound moral hazards.
CONTEXT
Literary Context: Proverbs 6 is situated within the initial collection of paternal instructions (Proverbs 1-9), where wisdom is personified as a virtuous guide, often contrasted with folly, frequently embodied by the "strange woman." This specific verse, Proverbs 6:24, serves as a direct and urgent warning, building upon previous admonitions against various pitfalls such as surety, laziness, and malicious falsehood. It introduces the pervasive theme of sexual immorality, which is further elaborated upon in the subsequent verses of Proverbs 6 and extensively throughout Proverbs 7. The father's urgent tone and vivid imagery throughout these chapters underscore the severe, life-altering consequences of succumbing to such temptations, framing the "strange woman" as a primary antagonist to the pursuit of wisdom and righteousness.
Historical & Cultural Context: In ancient Israelite society, the sanctity of the family unit, the purity of lineage, and the preservation of covenant integrity were paramount. Adultery was not merely a personal sin but a grave offense against the community, the family, and God's covenant, often punishable by death, as stipulated in the Mosaic Law (see Leviticus 20:10). The "strange woman" (Hebrew: nokriyah) could literally refer to a foreign woman, but more profoundly, in the context of Proverbs, she signifies an outsider to the covenant community's moral and social norms, particularly an adulteress or prostitute. Her "flattery" was a common tactic of seduction, leveraging smooth words and promises of illicit pleasure to lure men away from their wives and responsibilities. The warnings in Proverbs reflect the very real dangers posed by such individuals to the social fabric and individual well-being within a patriarchal society where male sexual purity, though often less stringently enforced than female, was nonetheless expected.
Key Themes: Proverbs 6:24 directly contributes to several overarching themes pervasive throughout the book. Firstly, it highlights the danger of seductive speech, emphasizing that sin often entices through deceptive words rather than overt force. This contrasts sharply with the "words of wisdom" that are presented as life-giving and protective throughout the book. Secondly, it underscores the theme of moral discernment, urging the recipient of wisdom to distinguish between divine truth and alluring falsehoods. Thirdly, it reinforces the importance of sexual purity and marital fidelity, presenting the "strange woman" as a direct and existential threat to the sanctity of marriage and the well-being of the individual. This theme is central to the book's practical ethics, as seen in passages like Proverbs 5 and Proverbs 7, which vividly depict the destructive path of immorality and its ultimate consequences.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Proverbs 6:24 masterfully employs several literary devices to convey its urgent and vital warning. Parallelism is prominently evident in the dual description of the dangerous individual as "the evil woman" and "a strange woman." This repetition, through synonymous or complementary terms, powerfully reinforces the pervasive and multifaceted nature of the threat. Furthermore, Metonymy is skillfully used with the phrase "flattery of the tongue," where "tongue" stands in for the speech itself, highlighting the specific instrument of deception. This device draws keen attention to the particular medium through which the seduction occurs. The verse also implicitly uses Personification, as wisdom (and by extension, the father's instruction) is presented as an active, vigilant guardian, capable of "keeping" the son from harm, while the "strange woman" is personified as an active, cunning, and destructive agent.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse deeply connects with the broader biblical theology of wisdom as a protective force against moral corruption and spiritual compromise. It underscores the divine imperative for purity and fidelity, reflecting God's original design for human relationships and the sacred sanctity of marriage. The "strange woman" serves as a powerful archetype for all forms of temptation and spiritual idolatry that lure one away from God's path, emphasizing that true wisdom involves not only knowing what is right but actively and resolutely avoiding what is wrong. The warning against her "flattery" highlights the deceptive nature of sin, which often presents itself as appealing or beneficial, yet ultimately leads to profound destruction and spiritual death. This theme resonates profoundly with the call to spiritual discernment found throughout Scripture, urging believers to test spirits and words, ensuring they align unequivocally with divine truth.
REFLECTION AND APPLICATION
Proverbs 6:24 offers timeless wisdom for navigating the profound moral complexities of life, urging us to cultivate a keen and unwavering spiritual discernment. In a world saturated with appealing but ultimately destructive messages, this verse calls us to diligently guard our hearts and minds against all forms of seductive influences, whether they manifest as illicit relationships, deceptive ideologies, or the subtle allure of worldly promises. It powerfully reminds us that temptation often comes cloaked in pleasant words and smooth proposals, making it imperative to filter all input through the unyielding lens of God's unchanging truth and moral standards. For individuals, it reinforces the crucial call to sexual purity and marital fidelity, recognizing the profound and far-reaching damage that immorality inflicts on one's soul, relationships, and standing before God. For communities and the church, it highlights the indispensable importance of upholding clear moral boundaries and teaching sound doctrine to protect against spiritual and social decay.
Questions for Reflection
FAQ
What does "strange woman" mean in Proverbs?
Answer: In the book of Proverbs, the term "strange woman" (Hebrew: nokrîyâh) primarily refers not necessarily to a woman from a foreign land, but to an adulteress, a harlot, or any woman who is outside the bounds of a man's legitimate marital relationship. She is "strange" because she represents a moral and social anomaly, a profound threat to the established covenant order, family integrity, and individual purity. She embodies folly and leads to destruction, contrasting sharply with the virtuous wife and personified Wisdom. The warnings against her are central to the father's counsel to his son to preserve his life and legacy, as vividly depicted in passages like Proverbs 5:3-5.
CHRIST-CENTERED FULFILLMENT
While Proverbs 6:24 directly warns against the literal "strange woman" and her seductive flattery, its deeper Christ-centered fulfillment lies in how Jesus Christ Himself protects His people from all forms of spiritual adultery and the deceptive allure of the world. The "evil woman" can be seen as a powerful type of the world system, false teachings, or spiritual idolatry that relentlessly entice believers away from their covenant fidelity to God. Just as the father's wisdom protects the son, Christ, as the very embodiment of divine wisdom and the power of God (see 1 Corinthians 1:30), guards His church from the "flattery of the tongue" of false prophets and deceptive spirits (compare 2 Corinthians 11:3). He is the true Shepherd who lays down His life for His sheep, ensuring they do not stray into destructive paths and that no one can snatch them out of His hand (see John 10:28). Through His perfect sacrifice on the cross, He has purified a people for Himself, making them His holy and spotless bride, thereby fulfilling the ultimate protection from all "strange" and defiling influences that seek to draw us away from our spiritual fidelity and devotion to Him (as seen in Ephesians 5:25-27).