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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 6:29 delivers an uncompromising and somber warning against the profound transgression of adultery, specifically addressing a man who engages in sexual relations with his neighbor's wife. The proverb unequivocally declares that such an individual "shall not be innocent," thereby asserting the absolute and inescapable guilt, along with the severe, inevitable consequences that accompany this egregious violation of covenant, trust, and divine law. It underscores the utter impossibility of acquittal or escape from the destructive repercussions for those who commit this deeply defiling act.
CONTEXT
Literary Context: Proverbs 6:29 is strategically positioned within a significant didactic passage (Proverbs 6:20-35) where the wise teacher, Solomon, issues an impassioned warning to his son concerning the destructive allure of sexual immorality. This particular verse serves as a definitive statement of culpability, immediately following a vivid portrayal of the adulteress's seductive power and deceptive nature in Proverbs 6:24-28. It functions as a pivotal declaration of the inherent guilt of yielding to such temptation, laying the groundwork for the detailed enumeration of devastating consequences that follow in subsequent verses, such as the ruin of one's reputation and soul, as powerfully highlighted in Proverbs 6:32. The literary progression moves from identifying the source of temptation, to declaring the nature of the sin, and finally to detailing its severe and unavoidable outcomes.
Historical & Cultural Context: In ancient Israelite society, marriage was not merely a social contract but a foundational institution, regarded as a sacred covenant divinely established and essential for the stability and continuation of the community. Adultery, consequently, was perceived as far more than a personal moral failing; it constituted a profound breach of covenant, a direct assault on the sanctity of marriage, and a grave threat to the family unit and the entire social order. Under the Mosaic Law, adultery was classified as a capital offense, punishable by death (e.g., Leviticus 20:10), reflecting its extreme gravity in the eyes of both God and the community. The specific phrase "neighbor's wife" further amplifies the violation of trust within the communal fabric and the severe dishonor inflicted upon both families involved. This robust cultural and legal backdrop underscores the absolute nature of the "not innocent" declaration, implying both inescapable legal and social condemnation.
Key Themes: This verse profoundly contributes to several core themes prevalent throughout the book of Proverbs and the broader biblical narrative. Firstly, it underscores the Gravity of Adultery, depicting it as a sin of immense theological and moral weight that carries inherent and undeniable guilt, violating both human and divine covenants. Secondly, it emphasizes the Inevitable Consequences of sin, particularly sexual sin, asserting that, unlike other transgressions where restitution might be possible (compare with the discussion of theft in Proverbs 6:30-31), there is no escaping the repercussions of adultery. Thirdly, the verse implicitly upholds the Sanctity of Marriage and the imperative of marital fidelity, aligning directly with the Seventh Commandment. Finally, it powerfully reinforces the theme of Moral Accountability, stressing that individuals are held fully responsible for their actions and will face certain judgment for such grave moral transgressions.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Proverbs 6:29 masterfully employs several literary devices to convey its stark and unyielding warning. Euphemism is prominently featured with the phrases "goeth in to" and "toucheth," both serving as indirect yet clear references to sexual intercourse. This allows the text to address a sensitive and taboo subject directly without resorting to explicit language, while still conveying the full gravity and defiling nature of the act. The structure of the verse also demonstrates a form of Synonymous Parallelism, where the two clauses ("he that goeth in to his neighbour's wife" and "whosoever toucheth her") essentially describe the same illicit act from slightly different angles, reinforcing the singular and undeniable nature of the transgression. Furthermore, the concluding phrase "shall not be innocent" functions as a powerful Litotes, a rhetorical understatement that emphasizes the opposite. By stating that the person will "not be innocent," the text strongly implies that they will be absolutely and undeniably guilty, subject to severe judgment and inevitable consequences, thereby heightening the certainty and severity of the outcome.
THEOLOGICAL AND THEMATIC CONNECTIONS
The warning articulated in Proverbs 6:29 is profoundly rooted in the theological framework of the Old Testament, where marriage is understood as a sacred covenant reflecting God's own faithfulness and the intimate relationship between God and His people. Adultery, therefore, is not merely a social transgression but a grievous sin against God Himself, a direct violation of the Seventh Commandment and a desecration of the divine institution of marriage. It speaks to the inherent holiness God demands from His people and highlights the destructive nature of sin that breaks covenants, shatters trust, and introduces chaos into the lives of individuals, families, and communities. The certainty of guilt ("shall not be innocent") underscores God's unwavering justice and the foundational biblical principle that sin always carries consequences, both temporal and eternal. This proverb serves as a timeless reminder of the profound value God places on fidelity, purity, and the sanctity of the marital bond.
REFLECTION AND APPLICATION
Proverbs 6:29 stands as a timeless and sobering reminder of the profound seriousness of sexual sin, particularly adultery, and the inescapable consequences that inevitably follow. In a contemporary world that often trivializes sexual purity, redefines fidelity, or dismisses the sanctity of marriage, this proverb calls believers to a higher, counter-cultural standard rooted in God's unchanging moral law. It compels us to recognize that our actions have far-reaching consequences, and some transgressions, like adultery, carry an inherent and indelible stain of guilt that cannot be easily erased or excused. For personal application, this verse challenges us to diligently guard our hearts and minds, understanding that true purity begins internally, as Jesus profoundly taught in Matthew 5:28. It encourages proactive measures to flee temptation, cultivate unwavering faithfulness in all relationships, and uphold the sanctity of marriage as a sacred reflection of God's covenant love. Ultimately, it calls us to live lives of integrity, honoring God's divine design for human sexuality and respecting the sacred bonds He has established.
Questions for Reflection
FAQ
Why is adultery considered such a severe sin in the Bible, as highlighted in Proverbs 6:29?
Answer: Adultery is considered a severe sin because it is a direct violation of God's holy character and His covenantal design for marriage. It breaks the sacred bond between a husband and wife, which is intended to be a reflection of Christ's relationship with the Church (Ephesians 5:31-32). It shatters trust, causes immense emotional and spiritual pain to all parties involved (spouse, children, community), and brings shame and dishonor. Furthermore, it is a direct transgression of the Seventh Commandment, demonstrating a profound disregard for divine law and order. The Bible consistently portrays it as a destructive force that ruins lives and brings inevitable judgment.
What does "whosoever toucheth her shall not be innocent" precisely mean?
Answer: This phrase means that anyone who commits adultery will undeniably be held guilty and will not escape punishment or consequences. The Hebrew word for "innocent" (nâqâh) implies being clean, acquitted, or unpunished. Therefore, "shall not be innocent" emphatically declares the opposite: the person will certainly be found guilty, will not be acquitted by any legal or moral standard, and will face the inevitable repercussions of their actions. It signifies a definitive and unavoidable judgment, both in societal terms (loss of reputation, potential legal penalties, as seen in Proverbs 6:33-35) and in divine terms (facing God's righteous anger and spiritual defilement).
How does Proverbs 6:29 relate to Jesus' teachings on sexual purity, particularly in the Sermon on the Mount?
Answer: Proverbs 6:29 addresses the external act of adultery, declaring its inherent guilt and inescapable consequences. Jesus, in the Sermon on the Mount, deepens this understanding by addressing the internal root of sin. In Matthew 5:27-28, Jesus states, "You have heard that it was said, ‘You shall not commit adultery.' But I tell you that anyone who looks at a woman lustfully has already committed adultery with her in his heart." Jesus affirms the severity of the external act but expands the definition of adultery to include lustful intent, emphasizing that true purity begins in the heart and mind. Thus, Proverbs 6:29 highlights the consequence of the act, while Jesus reveals the spiritual origin of the sin, calling for a radical purity that goes beyond mere outward conformity to the law, demanding transformation from within.
CHRIST-CENTERED FULFILLMENT
While Proverbs 6:29 starkly warns of the inescapable guilt and dire consequences of adultery under the Law, its ultimate fulfillment and resolution are found profoundly in Jesus Christ. Christ perfectly upheld the Law, including the Seventh Commandment, not only in His external actions but also in the absolute purity of His thoughts, thereby demonstrating the perfect righteousness required by God. He then, as the spotless Lamb of God who takes away the sin of the world, bore the full weight of the guilt and the just consequences of all human sin, including every form of sexual immorality, upon the cross. Through His atoning sacrifice, those who place their faith in Him can be declared truly "innocent" before God, not by their own merit or ability to avoid sin, but by His imputed righteousness (2 Corinthians 5:21). Jesus' compassionate yet firm encounter with the woman caught in adultery in John 8:1-11 powerfully illustrates His grace: He does not condemn her, but He also commands her to "go and sin no more," demonstrating that while He offers complete forgiveness for past sin, He also calls for a transformed life of purity and obedience. The gospel calls believers to actively flee sexual immorality (1 Corinthians 6:18) and to live in holiness, honoring their bodies as temples of the Holy Spirit (1 Corinthians 6:19-20), empowered by the Spirit to walk in newness of life, reflecting the purity of Christ and the sanctity of His covenant with His Church, His beloved bride (Ephesians 5:25-27).