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."
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Summary
Proverbs 6:33 issues a grave warning about the severe and lasting repercussions of adultery, asserting that the individual who commits this transgression will inevitably experience profound physical, social, and reputational damage. The verse emphasizes that the disgrace and public shame incurred by infidelity are not transient but leave an indelible mark, a permanent stain that cannot be easily erased or forgotten, thereby highlighting the irreversible nature of the harm caused by sexual sin to one's standing and legacy.
Context
Literary Context
Proverbs 6:33 is embedded within a comprehensive and urgent paternal warning against sexual immorality, specifically the sin of adultery, which extends from Proverbs 5:1 through Proverbs 7:27. The father's instruction begins with an appeal to embrace wisdom and avoid the deceptive allure of the "evil woman" or "adulteress" (Proverbs 6:24). Preceding verses meticulously detail the seductive tactics of the adulteress (Proverbs 6:24-26) and vividly portray the destructive path she offers, likening it to a perilous encounter with fire (Proverbs 6:27-29). Immediately prior to verse 33, the text draws a sharp contrast between the comparatively lesser offense of a thief stealing out of hunger (who might offer restitution, albeit burdensome) and the utterly irredeemable nature of adultery, for which no adequate compensation or atonement can be made (Proverbs 6:30-32). Verse 33 then serves as the stark, climactic declaration of the adulterer's unavoidable and enduring personal ruin, setting the stage for the description of the wronged husband's vengeful wrath in Proverbs 6:34-35.
Historical & Cultural Context
In ancient Israelite society, the concepts of honor and shame were foundational pillars, intrinsically linked to an individual's and a family's social standing and reputation. Adultery, as a direct violation of the sacred marriage covenant and a profound affront to a husband's honor, was regarded as an exceptionally heinous sin with severe legal and social consequences. The Mosaic Law unequivocally prescribed the death penalty for both parties involved in adultery (Leviticus 20:10 and Deuteronomy 22:22), underscoring its extreme gravity within the divine legal framework. Beyond legal punishment, the social disgrace associated with adultery was immense and often irreparable. The "wound" mentioned could imply physical harm inflicted by the enraged husband (as suggested in Proverbs 6:34-35) or the broader societal repercussions. "Dishonour" and "reproach" denote a public, indelible stain on one's reputation, affecting not only the transgressor but also their family line. Given the cultural emphasis on lineage, community standing, and collective identity, such public shame would be a burden carried for generations, effectively "unwiped away."
Key Themes
Proverbs 6:33 powerfully contributes to several overarching themes prevalent throughout the book of Proverbs and the broader wisdom literature. A primary theme is the inescapable consequences of choices, illustrating with stark clarity that actions, particularly those that violate divine and social order, inevitably lead to severe and often painful repercussions. It vividly portrays the destructive nature of sin, especially sexual immorality, sharply contrasting fleeting illicit pleasure with lasting devastation. The verse also underscores the profound importance of honor and reputation in ancient society, demonstrating how swiftly they can be lost through transgression and how extraordinarily difficult, if not impossible, they are to fully restore once compromised by such a profound act of unfaithfulness. This aligns seamlessly with the broader wisdom teaching that true wisdom leads to life, honor, and flourishing, while folly invariably leads to death and shame, as articulated in passages like Proverbs 8:35-36. Furthermore, the sanctity of marriage and the imperative of fidelity are core themes, as the verse serves as a potent warning against actions that undermine this foundational institution.
Exposition and Analysis
Key Word Analysis
This term signifies "a blow (figuratively, infliction); also (by implication) a spot... plague, sore, stricken, stripe, stroke, wound." In the context of Proverbs 6:33, "wound" denotes a grievous injury that transcends mere physicality. It encompasses the deep, painful damage inflicted upon one's inner being, character, spirit, and, crucially, one's social standing and public perception as a direct consequence of adultery. It implies a lasting scar that profoundly impacts the individual's life.
Meaning "disgrace; (by implication) the pudenda; confusion, dishonour, ignominy, reproach, shame." This word powerfully emphasizes the profound public humiliation, the complete loss of respect, and the stripping away of dignity that inexorably accompanies the act of adultery. It speaks to a descent into public contempt and a state of utter disgrace, where one's good name is irrevocably tarnished.
Meaning "to stroke or rub; by implication, to erase; also to smooth... abolish, blot out, destroy, put out, wipe (away, out)." The negation "shall not be wiped away" is profoundly significant. It conveys the permanence and indelible nature of the disgrace. Unlike a physical stain that might be scrubbed clean, the shame and public reproach associated with adultery are presented as an enduring mark that resists any attempt by time, effort, or even subsequent good deeds to remove or mitigate it in the eyes of society.
Verse Breakdown
"A wound and dishonour shall he get"
This initial clause unequivocally establishes the immediate and unavoidable consequences awaiting the individual who commits adultery. The "wound" signifies a deep, painful injury that is multifaceted, affecting one's conscience and spirit internally, and one's body, reputation, and social standing externally. The "dishonour" refers to the complete and utter loss of respect, dignity, and public esteem. The verb "shall he get" (from the Hebrew mâtsâʼ) emphasizes that these are not accidental misfortunes or random occurrences but are the direct, inevitable, and self-inflicted outcomes of the transgression, acquired as a natural and just consequence of the act itself.
"and his reproach shall not be wiped away"
This second clause intensifies the warning by highlighting the lasting and irreversible nature of the disgrace. "Reproach" refers to the public shame, scorn, derision, and condemnation that the adulterer will face from the community. The powerful phrase "shall not be wiped away" employs the vivid imagery of an indelible stain, suggesting that this public humiliation will cling tenaciously to the individual's name and legacy, resisting any attempt to erase or mitigate it. It implies a permanent blot on one's character and reputation within the community, a mark that neither the passage of time nor any subsequent good deeds can fully remove or cleanse.
Literary Devices
Proverbs 6:33 masterfully employs several potent literary devices to underscore its solemn warning. Parallelism is evident in the two distinct yet complementary clauses, where the "wound and dishonour" in the first clause are powerfully mirrored and amplified by "reproach" in the second, both emphasizing the devastating negative consequences. The phrase "shall not be wiped away" functions as a form of hyperbole, exaggerating the permanence of the shame to profoundly impress upon the reader the extreme severity and lasting impact of the act. While divine forgiveness is indeed available, the social and reputational consequences in the human sphere are presented as virtually irreversible, highlighting the deep societal imprint of such a transgression. The imagery of something being "wiped away" serves as a vivid metaphor for cleansing, erasing, or removing a stain, and its powerful negation creates an unforgettable picture of an indelible mark. This verse also utilizes implicit contrast by juxtaposing the fleeting, momentary pleasure of illicit sexual gratification against the enduring, devastating pain and public shame of its aftermath, a common and effective rhetorical strategy employed throughout the book of Proverbs when delineating the paths of wisdom versus folly.
Theological and Thematic Connections
Proverbs 6:33 resonates deeply with the broader biblical understanding of sin's inherently destructive nature, particularly concerning sexual immorality. It powerfully underscores God's profound regard for the sacred covenant of marriage and the imperative of sexual purity, viewing adultery not merely as a social transgression but as a grievous offense against God's design and against humanity itself. The "wound" and "dishonour" vividly reflect the pervasive brokenness that sin introduces into all relationships—with God, with one's spouse, and with the wider community. The concept that "reproach shall not be wiped away" highlights the long-term, often generational, consequences of certain sins, demonstrating that while God graciously offers forgiveness, the natural and social repercussions of our actions can indeed persist. This serves as a potent reminder that our choices carry far-reaching implications beyond the immediate moment of gratification, impacting our legacy, our reputation, and the honor of our families.
Reflection and Application
Proverbs 6:33 stands as a timeless and solemn warning, urging us to deeply consider the profound and lasting consequences of our choices, especially in matters of sexual purity and marital fidelity. In a contemporary culture that often minimizes sexual sin or glorifies fleeting pleasure, this verse serves as a stark reminder that true wisdom involves foresight—the ability to understand that immediate gratification can lead to long-term devastation. It calls us to diligently guard our hearts and minds, recognizing that integrity and faithfulness are not merely abstract virtues but essential, practical safeguards for our reputation, our relationships, and our inner peace. By prioritizing God's divine design for marriage and upholding sexual purity, we actively protect ourselves and our families from the "wound and dishonour" that can leave an indelible "reproach." This verse compels us to cultivate rigorous self-control, honor our commitments, and live with a profound awareness that our actions reverberate through time, shaping our legacy and our standing before both God and others.
Questions for Reflection
FAQ
Does "reproach shall not be wiped away" mean there is no forgiveness for adultery?
No, this verse primarily addresses the social and reputational consequences within the human sphere, not the divine. While the public shame, damage to one's honor, and the broken trust within the community might indeed be permanent or exceedingly difficult to overcome, the Bible consistently teaches that God offers complete forgiveness and cleansing for all sins, including adultery, to those who genuinely repent and turn to Him in faith. Passages like Psalm 51:1-2 and 1 John 1:9 powerfully affirm God's boundless willingness to forgive and purify. Therefore, the "reproach" refers to the earthly, social stain, which can be incredibly difficult to remove, even if divine forgiveness and reconciliation with God are graciously granted.
Why is adultery singled out for such severe consequences in Proverbs?
Adultery is singled out for such severe consequences because it represents a profound breach of covenant, a fundamental betrayal of trust, and a direct violation of the most intimate and sacred human bond. It fundamentally undermines the foundational institution of marriage, which, throughout scripture, serves as a powerful picture of God's covenant relationship with His people. Unlike many other sins, adultery directly harms multiple innocent parties—the betrayed spouse, the children, the extended family, and the wider community—and often leads to irreparable brokenness and widespread suffering. The book of Proverbs, as wisdom literature, seeks to instruct individuals on how to live a life that honors God and leads to flourishing and well-being. Adultery, by its very nature, leads to destruction, dishonor, chaos, and societal decay, directly opposing the path of wisdom and life that Proverbs so diligently advocates. The severity of the warning powerfully reflects the catastrophic impact of this sin on individuals and society, as vividly illustrated in Proverbs 7:26-27.
Christ-Centered Fulfillment
Proverbs 6:33, with its stark warning of indelible wound, dishonour, and reproach, finds its ultimate fulfillment and profound resolution in the person and redemptive work of Jesus Christ. Humanity, by its very nature, is deeply stained by sin, incurring a "reproach" before a perfectly holy God that we, in our own strength, could never hope to "wipe away." The Law, including the severe warnings found in Proverbs, serves to reveal the pervasive depth of our sinfulness and our utter inability to cleanse ourselves from its defilement or to earn divine favor. However, Jesus, the perfect and sinless Lamb of God, willingly took upon Himself the "wound and dishonour" of our collective sin. He bore our shame and disgrace on the cross, becoming sin for us so that in Him, we might become the righteousness of God (2 Corinthians 5:21). The "reproach" that was rightfully ours, the public condemnation and spiritual stain, was laid upon Him, as powerfully prophesied in passages like Isaiah 53:3-5. Through His sacrificial death, Christ "blotted out the handwriting of ordinances that was against us...nailing it to the cross" (Colossians 2:14), thereby effectively wiping away the spiritual reproach of sin for all who place their faith in Him. While earthly consequences and social memory may indeed persist, in Christ, believers receive a new identity, are eternally cleansed from the ultimate stain of sin, and are clothed in His perfect righteousness, transforming eternal dishonour into everlasting glory and honor (Hebrews 12:2).