TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Proverbs 6:20–35. His four-level outline is real structure in the source text, so it is rendered as structure.
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."
Historical interpretation
Historical Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
Not every sin brings the same penalty, but those which are easiest to be amended bring upon us the greatest punishment. Solomon indeed intimated this when he said, “It is not wonderful if anyone be taken while stealing, for he steals that he may satisfy his soul that is hungry, but the adulterer by lack of understanding destroys his own soul.” But what he means is to this effect. The thief is a grievous offender, but not so grievous a one as the adulterer. For the former, though he has a sorry reason for his conduct, yet at the same time has to plead the necessity arising from indigence. But the latter, when no necessity compels him, by his mere madness rushes into the abyss of iniquity.
If slaves are thieves, they are perhaps forced to steal through want. Even though the customary allowances are given, these allowances satisfy custom rather than sufficiency and thus fulfill the law without fulfilling the need. Their indulgence makes their fault less blameworthy, because the guilt of the thief who is unwillingly forced into theft is excusable. Holy Scripture seems to excuse in part the offense of the needy when it says, “The fault is not so great when a man has stolen, for he steals to feed his hungry soul.”
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Summary
Proverbs 6:31 delivers a profound warning regarding the severe and ruinous consequences awaiting a thief who is discovered. In stark contrast to the thief driven by hunger, whose act might elicit a degree of societal understanding, this proverb emphasizes that discovery triggers an overwhelming penalty, demanding a "sevenfold" restoration. This hyperbolic restitution often necessitates the complete forfeiture of the thief's entire estate and possessions, illustrating the uncompromising nature of divine and human justice and underscoring the devastating, comprehensive impact of illicit gain on one's life and household.
Context
Literary Context
Proverbs 6:31 is intricately woven into a larger didactic section (Proverbs 6:20-35) where the wisdom teacher, a father figure, passionately warns his son against the perils of various forms of moral transgression, with a particular emphasis on the destructive power of adultery. The immediate preceding verses, Proverbs 6:30-31, introduce a brief but crucial digression on the subject of theft. Proverbs 6:30 offers a nuanced perspective, suggesting that a thief stealing out of sheer hunger might not be "despised" in the same manner as other criminals, implying a degree of empathy or a lesser social stigma due to understandable desperation. However, Proverbs 6:31 immediately and emphatically clarifies that such a thief, if "found" or apprehended, is by no means exempt from severe legal and financial repercussions. This brief exploration of theft serves as a powerful rhetorical device, establishing a sharp contrast that magnifies the gravity of the sin of adultery, which is the primary focus of Proverbs 6:32-35. The implicit argument is clear: if even a thief, whose motive might be somewhat understood, faces such ruinous and comprehensive restitution, how infinitely more devastating and utterly irreparable are the consequences of adultery, for which there is no "restoration" or "ransom" possible (Proverbs 6:35)?
Historical & Cultural Context
In ancient Israel, as was common throughout the ancient Near East, property rights were foundational to societal order, and theft was considered a grave offense against both the individual and the community. Mosaic Law prescribed various forms of restitution for theft, often requiring double the value of stolen goods as compensation (e.g., Exodus 22:1, Exodus 22:4). The "sevenfold" restitution mandated in Proverbs 6:31 goes significantly beyond these typical legal requirements. It is widely interpreted not as a literal mathematical calculation, but as a hyperbolic expression, signifying a penalty so absolute, overwhelming, and comprehensive that it would inevitably lead to the thief's complete financial ruin. This extreme severity served as a potent deterrent against theft, simultaneously ensuring robust justice for the wronged party and reinforcing the sanctity of private property within the community. Such a devastating penalty would consume all of the thief's "substance" (wealth, possessions), potentially leading to complete impoverishment, and in some cases, even indentured servitude to repay the immense debt that could not otherwise be satisfied.
Key Themes
This verse powerfully articulates the overarching theme of consequences for wrongdoing, demonstrating with stark clarity that all actions, even those potentially born of desperation, carry a significant and often severe price. The "sevenfold" restitution highlights the uncompromising severity of justice within the biblical wisdom tradition, emphasizing that while human understanding might acknowledge mitigating circumstances (as suggested in Proverbs 6:30), the law, both human and divine, demands comprehensive and often punitive restoration. This serves as a potent deterrent against illicit gain, reinforcing the paramount importance of integrity, honesty, and the protection of property rights as essential pillars of a just and stable community. Furthermore, the verse functions as a crucial component of a broader rhetorical contrast, strategically setting the stage for the even more dire, irreparable, and soul-destroying consequences of adultery described in the subsequent verses (Proverbs 6:32-35), thereby establishing a clear hierarchy of offenses in terms of their societal, personal, and spiritual impact.
Exposition and Analysis
Key Word Analysis
This primitive root means "to come forth to, i.e. appear or exist; transitively, to attain, i.e. find or acquire." In the context of Proverbs 6:31, it specifically signifies being discovered, apprehended, or caught in the act of theft. The severe consequence described in the verse is contingent upon this discovery, highlighting the inescapable nature of accountability once a transgression is exposed and the inability of the offender to evade justice indefinitely.
A primitive root meaning "to be safe (in mind, body or estate); figuratively, to be (causatively, make) completed; by implication, to be friendly; by extension, to reciprocate (in various applications)." Here, its primary meaning is to make amends, to pay back, or to make full restitution. The verb implies a completion of the debt, a making whole of what was taken, even to the extent that the amount paid back far exceeds the original loss, ensuring that justice is not only served but also emphatically demonstrated.
This word is a dual (adverbially) form of sheba, meaning "seven-times." In biblical numerology, the number seven frequently denotes completeness, perfection, or totality. In this specific context, "sevenfold" is a hyperbolic expression, signifying an overwhelmingly severe, comprehensive, and utterly ruinous penalty, rather than a literal mathematical calculation. It conveys the idea of total financial devastation, ensuring that the thief's entire estate is consumed by the restitution.
Verse Breakdown
"But [if] he be found,"
This initial clause establishes the crucial condition under which the severe penalty is invoked. It implies that while some acts of theft might evade detection, the moment of discovery or apprehension triggers an unavoidable and exceptionally harsh consequence. The "if" highlights the inherent risk and the ultimate certainty of justice for those who are exposed, emphasizing that accountability is inescapable.
"he shall restore sevenfold;"
This is the core of the prescribed penalty, articulating the extraordinary measure of restitution demanded. The thief is not merely required to return the stolen goods or their equivalent value, but to pay back an amount far exceeding the original loss. The term "sevenfold" emphasizes the totality, completeness, and severity of this restitution, serving as a powerful deterrent and ensuring not only full compensation but also a punitive measure for the victim and society.
"he shall give all the substance of his house."
This concluding clause vividly underscores the devastating and comprehensive impact of the "sevenfold" restoration. It signifies that the thief will be stripped of all his wealth, possessions, assets, and indeed, his entire estate. This outcome could lead to complete financial ruin, destitution, and potentially even indentured servitude to satisfy the immense debt. It powerfully conveys the absolute and consuming nature of the justice meted out, leaving the offender utterly impoverished.
Literary Devices
Proverbs 6:31 powerfully employs Hyperbole through the phrase "restore sevenfold." This expression is not intended as a precise mathematical calculation but rather as an emphatic and exaggerated statement to convey the extreme and ruinous nature of the penalty. The number seven, frequently symbolizing completeness or perfection in biblical literature, here communicates the idea of a total and overwhelming loss, ensuring the thief's complete financial devastation. The verse also functions as a stark Contrast within the broader passage. By presenting the severe, yet quantifiable and potentially repayable, consequences of theft (even if extreme), it sets up a dramatic comparison with the irreparable and unredeemable nature of adultery described immediately afterward in Proverbs 6:32-35. This rhetorical strategy highlights adultery as a far more destructive, soul-destroying, and ultimately unforgivable offense in the eyes of the wisdom tradition, for which no "ransom" or "restoration" is possible.
Theological and Thematic Connections
Proverbs 6:31 articulates a fundamental principle deeply embedded in biblical justice: wrongdoing demands comprehensive restitution and carries severe, often disproportionate, consequences. While the immediate context deals with legal and social penalties for theft, the underlying theological theme points to God's righteous order, which inherently requires accountability and the restoration of what has been broken, violated, or taken. The "sevenfold" penalty, though hyperbolic, reflects a divine standard where justice is not merely about equal exchange but about a comprehensive making-right that serves as a powerful deterrent against future transgression and upholds the sanctity of property, communal trust, and moral integrity. This principle resonates throughout Scripture, emphasizing that sin, in its various forms, incurs a debt that must ultimately be paid, whether through human legal systems or, more profoundly, through divine judgment.
Reflection and Application
Proverbs 6:31 serves as a timeless and sobering reminder that all actions carry consequences, and that the deceptive allure of illicit gain ultimately leads to profound ruin. While contemporary legal systems may not enforce a literal "sevenfold" restitution, the spiritual and moral principle remains eternally valid: sin incurs a debt that demands payment. This verse calls us to a profound level of integrity, honesty, and ethical conduct in all our dealings, warning us against the seductive temptation of seeking quick, ill-gotten gains. It teaches us that true and lasting prosperity is found not in accumulating wealth through unjust means, but in living righteously, respecting the property and dignity of others, and faithfully trusting in God's sovereign provision. Furthermore, it encourages us to reflect deeply on the broader implications of our choices, helping us understand that even seemingly minor transgressions can have far-reaching and devastating effects on our lives, our relationships, and our spiritual well-being, consuming our "substance" in ways we might not initially foresee or intend.
Questions for Reflection
FAQ
Is the "sevenfold" restitution in Proverbs 6:31 meant to be taken literally?
No, the "sevenfold" restitution in Proverbs 6:31 is generally understood as a hyperbolic expression, not a literal mathematical calculation. In biblical literature, the number seven often signifies completeness, perfection, or an overwhelming measure. Here, it is employed to emphasize the extreme severity and totality of the penalty for a caught thief, implying that the restitution would consume all of the thief's wealth and assets, leading to complete financial ruin. It serves as a powerful deterrent and highlights the comprehensive nature of justice demanded for such an offense. This is in contrast to the typical Mosaic Law, which often prescribed double restitution for theft (e.g., Exodus 22:4).
How does Proverbs 6:31 relate to Proverbs 6:30, which mentions a thief stealing out of hunger?
Proverbs 6:30 acknowledges that a thief stealing out of hunger might not be "despised" in the same way as other criminals, suggesting a degree of human understanding or lesser social condemnation for acts of desperation. However, Proverbs 6:31 immediately clarifies that this understanding does not exempt the thief from the severe legal consequences if caught. The two verses work in tandem to show that while motive might be considered, the act of theft still carries a heavy penalty under the law. This brief discussion on theft then serves as a powerful rhetorical contrast to the much more destructive and irreparable sin of adultery, which is the primary focus of the surrounding passage (Proverbs 6:32-35). The profound point is this: if even a thief, whose motive might evoke some pity, faces such utter ruin, how much more devastating and irredeemable are the consequences of adultery, for which there offers no possibility of restitution or redemption?
Christ-Centered Fulfillment
Proverbs 6:31, with its stark demand for "sevenfold" restitution and the complete forfeiture of "all the substance of his house," powerfully illustrates the profound biblical principle that sin incurs an immense and insurmountable debt that must be paid. While the proverb speaks directly to earthly justice for theft, it prophetically points us to the ultimate spiritual debt incurred by humanity's pervasive sin against a holy and righteous God. No human being could ever "restore sevenfold" the glory stolen from God or render the perfect obedience owed to His divine law. This is precisely where Christ's redemptive fulfillment becomes gloriously clear. Jesus, the sinless Lamb of God who takes away the sin of the world, perfectly fulfilled the righteous demands of God's law, not by restoring what was stolen, but by paying the ultimate, once-for-all price for all sin. He became our "substance" and gave "all the substance of His house"—His very life, His divine nature, and His perfect obedience—as a perfect and complete atonement. Through His sacrificial death on the cross, Christ fully satisfied the righteous demands of God's justice, making a "sevenfold" (complete, perfect, and overwhelming) payment for our transgressions, a payment we could never make ourselves (2 Corinthians 5:21; Romans 3:23-26). Thus, the devastating consequences of sin, which Proverbs 6:31 so vividly portrays, are fully absorbed, overcome, and eternally satisfied in Christ, offering redemption, reconciliation, and new life where human restitution would be utterly impossible (Colossians 2:13-14).