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 7:6–23. His four-level outline is real structure in the source text, so it is rendered as structure.
Solomon here, to enforce the caution he had given against the sin of whoredom, tells a story of a young man that was ruined to all intents and purposes by the enticements of an adulterous woman. Such a story as this would serve the lewd profane poets of our age to make a play of, and the harlot with them would be a heroine; nothing would be so entertaining to the audience, nor give them so much diversion, as her arts of beguiling the young gentleman and drawing in the country squire; her conquests would be celebrated as the triumphs of wit and love, and the comedy would conclude very pleasantly; and every young man that saw it acted would covet to be so picked up. Thus fools make a mock at sin. But Solomon here relates it, and all wise and good men read it, as a very melancholy story. The impudence of the adulterous woman is very justly looked upon, by all that have any sparks of virtue in them, with the highest indignation, and the easiness of the young man with the tenderest compassion; and the story concludes with sad reflections, enough to make all that read and hear it afraid of the snares of fleshly lusts and careful to keep at the utmost distance from them. It is supposed to be a parable, or imagined case, but I doubt it was too true, and, which is worse, that notwithstanding the warning it gives of the fatal consequences of such wicked courses it is still too often true, and the agents for hell are still playing the same game and with similar success.
Solomon was a magistrate, and, as such, inspected the manners of his subjects, looked often through his casement, that he might see with his own eyes, and made remarks upon those who little thought his eye was upon them, that he might know the better how to make the sword he bore a terror to evil-doers. But here he writes as a minister, a prophet, who is by office a watchman, to give warning of the approach of the enemies, and especially where they lie in ambush, that we may not be ignorant of Satan's devices, but may know where to double our guard. This Solomon does here, where we may observe the account he gives,
I.Of the person tempted, and how he laid himself open to the temptation, and therefore must thank himself if it end in his destruction.
1.He was a young man, Pro 7:7. Fleshly lusts are called youthful lusts (Ti2 2:22), not to extenuate them as tricks of youth, and therefore excusable, but rather to aggravate them, as robbing God of the first and best of our time, and, by debauching the mind when it is tender, laying a foundation for a bad life ever after, and to intimate that young people ought in a special manner to fortify their resolutions against this sin.
2.He was a young man void of understanding, that went abroad into the world, not principled as he ought to have been with wisdom and the fear of God, and so ventured to sea without ballast, without pilot, cord, or compass; he knew not how to depart from evil, which is the best understanding, Job 28:28. Those become an easy prey to Satan who, when they have arrived to the stature of men, have scarcely the understanding of children.
3.He kept bad company. He was a young man among the youths, a silly young man among the simple ones. If, being conscious of his own weakness, he had associated with those that were older and wiser than himself, there would have been hopes of him. Christ, at twelve years old, conversed with the doctors, to set young people an example of this. But, if those that are simple choose such for their companions as are like themselves, simple they will still be, and hardened in their simplicity.
4.He was sauntering, and had nothing to do, but passed through the street as one that knew not how to dispose of himself. One of the sins of filthy Sodom was abundance of idleness, Eze 16:49. He went in a starched stately manner, so (it is said) the word signifies. He appeared to be a nice formal fop, the top of whose accomplishments was to dress well and walk with a good air; fit game for that bird of prey to fly at.
5.He was a night-walker, that hated and scorned the business that is to be done by day-light, from which the evening calls men in to their repose; and, having fellowship with the unfruitful works of darkness, he begins to move in the twilight in the evening, Pro 7:9. And he chooses the black and dark night as fittest for his purpose, not the moonlight nights, when he might be discovered.
6.He steered his course towards the house of one that he thought would entertain him, and that he might be merry with; he went near her corner, the way to her house (Pro 7:8), contrary to Solomon's advice (Pro 5:8), Come not night the door of her house. Perhaps he did not know it was the way to an infamous house, but, however, it was a way that he had no business in; and when we have nothing to do the devil will quickly find us something to do. We must take heed, not only of idle days, but of idle evenings, lest they prove inlets to temptation.
II.Of the person tempting, not a common prostitute, for she was a married wife (Pro 7:19), and, for aught that appears, lived in reputation among her neighbours, not suspected of any such wickedness, and yet, in the twilight of the evening, when her husband was abroad, abominably impudent. She is here described,
1.By her dress. She had the attire of a harlot (Pro 7:10), gaudy and flaunting, to set her off as a beauty; perhaps she was painted as Jezebel, and went with her neck and breasts bare, loose, and en deshabille. The purity of the heart will show itself in the modesty of the dress, which becomes women professing godliness.
2.By her craft and management. She is subtle of heart, mistress of all the arts of wheedling, and knowing how by all her caresses to serve her own base purposes.
3.By her temper and carriage. She is loud and stubborn, talkative and self-willed, noisy and troublesome, wilful and headstrong, all tongue, and will have her saying, right or wrong, impatient of check and control, and cannot bear to be counselled, much less reproved, by husband or parents, ministers or friends. She is a daughter of Belial, that will endure no yoke.
4.By her place, not her own house; she hates the confinement and employment of that; her feet abide not there any longer than needs must. She is all for gadding abroad, changing place and company. Now is she without in the country, under pretence of taking the air, now in the streets of the city, under pretence of seeing how the market goes. She is here, and there, and every where but where she should be. She lies in wait at every corner, to pick up such as she can make a prey of. Virtue is a penance to those to whom home is a prison.
III.Of the temptation itself and the management of it.
She met the young spark. Perhaps she knew him; however she knew by his fashions that he was such a one as she wished for; so she caught him about the neck and kissed him, contrary to all the rules of modesty (Pro 7:13), and waited not for his compliments or courtship, but with an impudent face invited him not only to her house, but to her bed.
1.She courted him to sup with her (Pro 7:14, Pro 7:15): I have peace-offerings with me. Hereby she gives him to understand,
(1.)Her prosperity, that she was compassed about with so many blessings that she had occasion to offer peace-offerings, in token of joy and thankfulness; she was before-hand in the world, so that he needed not fear having his pocket picked.
(2.)Her profession of piety. She had been today at the temple, and was as well respected there as any that worshipped in the courts of the Lord. She had paid her vows, and, as she thought, made all even with God Almighty, and therefore might venture upon a new score of sins. Note, The external performances of religion, if they do not harden men against sin, harden them in it, and embolden carnal hearts to venture upon it, in hopes that when they come to count and discount with God he will be found as much in debt to them for their peace-offerings and their vows as they to him for their sins. But it is sad that a show of piety should become the shelter of iniquity (which really doubles the shame of it, and makes it more exceedingly sinful) and that men should baffle their consciences with those very things that should startle them. The Pharisees made long prayers, that they might the more plausibly carry on their covetous and mischievous provisions. The greatest part of the flesh of the peace-offerings was by the law returned back to the offerers, to feast upon with their friends, which (if they were peace-offerings of thanksgiving) was to be all eaten the same day and none of it left until the morning, Lev 7:15. This law of charity and generosity is abused to be a colour for gluttony and excess: "Come," says she, "come home with me, for I have good cheer enough, and only want good company to help me off with it." It was a pity that the peace-offerings should thus become, in a bad sense, sin-offerings, and that what was designed for the honour of God should become the food and fuel of a base lust. But this is not all. (4.) To strengthen the temptation,
[1.]She pretends to have a very great affection for him above any man: "Therefore, because I have a good supper upon the table, I came forth to meet thee, for no friend in the world shall be so welcome to it as thou shalt, Pro 7:15. Thou art he whom I came on purpose to seek, to seek diligently, came myself, and would not send a servant." Surely he cannot deny her his company when she put such a value upon it, and would take all this pains to obtain the favour of it. Sinners take pains to do mischief, and are as the roaring lion himself; they go about seeking to devour, and yet pretend they are seeking to oblige.
[2.]She would have it thought that Providence itself countenanced her choice of him for her companion; for how quickly had she found him whom she sought!
2.She courted him to lie with her. They will sit down to eat and drink, and then rise up to play, to play the wanton, and there is a bed ready for them, where he shall find that which will be in all respects agreeable to him. To please his eye, it is decked with coverings of tapestry and carved works, exquisitely fine; he never saw the like. To please his touch, the sheets are not of home-spun cloth; they are far-fetched and dear bought; they are of fine linen of Egypt, Pro 7:16. To gratify his smell, it is perfumed with the sweetest scents, Pro 7:17. Come, therefore, and let us take our fill of love, Pro 7:18. Of love, does she say? Of lust she means, brutish lust; but it is a pity that the name of love should be thus abused. True love is from heaven; this is from hell. How can those pretend to solace themselves and love one another who are really ruining themselves and one another?
3.She anticipated the objection which he might make of the danger of it. Is she not another man's wife, and what if her husband should catch them in adultery, in the very act? he will make them pay dearly for their sport, and where will the solace of their love be then? "Never fear," says she, "the good man is not at home" (Pro 7:19); she does not call him her husband, for she forsakes the guide of her youth and forgets the covenant of her God; but "the good man of the house, whom I am weary of." Thus Potiphar's wife, when she spoke of her husband, would not call him so, but he, Gen 39:14. It is therefore with good reason taken notice of, to Sarah's praise, that she spoke respectfully of her husband, calling him lord. She pleases herself with this that he is not at home, and therefore she is melancholy if she have not some company, and therefore whatever company she has she may be free with them, for she is from under his eye, and he shall never know. But will he not return quickly? No: "he has gone a long journey, and cannot return on a sudden; he appointed the day of his return, and he never comes home sooner than he says he will. He has taken a bag of money with him, either," (1.) "To trade with, to buy goods with and he will not return till he has laid it all out. It is a pity that an honest industrious man should be thus abused, and advantage taken of his absence, when it is upon business, for the good of his family." Or, (2.) "To spend and revel with." Whether justly or not, she insinuates that he was a bad husband; so she would represent him, because she was resolved to be a bad wife, and must have that for an excuse; it is often groundlessly suggested, but is never a sufficient excuse. "He follows his pleasures, and wastes his estate abroad" (says she), "and why should not I do the same at home?"
IV.Of the success of the temptation.
Promising the young man every thing that was pleasant, and impunity in the enjoyment, she gained her point, Pro 7:21. It should seem, the youth, though very simple, had no ill design, else a word, a beck, a wink, would have served, and there would have been no need of all this harangue; but though he did not intend any such thing, nay, had something in his conscience that opposed it, yet with her much fair speech she caused him to yield. His corruptions at length triumphed over his convictions, and his resolutions were not strong enough to hold out against such artful attacks as these, but with the flattery of her lips she forced him; he could not stop his ear against such a charmer, but surrendered himself her captive. Wisdom's maidens, who plead her cause, and have reason on their side, and true and divine pleasures to invite men to, have a deaf ear turned to them, and with all their rhetoric cannot compel men to come in, but such is the dominion of sin in the hearts of men that its allurements soon prevail by falsehood and flattery. With what pity does Solomon here look upon this foolish young man, when he sees him follow the adulterous woman! (1.) He gives him up for gone; alas! he is undone. he goes to the slaughter (for houses of uncleanness are slaughter-houses to precious souls); a dart will presently strike through his liver; going without his breast-plate, he will receive his death's wound, Pro 7:23. It is his life, his precious life, that is thus irrecoverably thrown away, he is perfectly lost to all good; his conscience is debauched; a door is opened to all other vices, and this will certainly end in his endless damnation. (2.) That which makes his case the more piteous is that he is not himself aware of his misery and danger; he goes blindfold, nay, he goes laughing to his ruin. The ox thinks he is led to the pasture when he is led to the slaughter; the fool (that is, the drunkard, for, of all sinners, drunkards are the greatest fools) is led to the correction of the stocks, and is not sensible of the shame of it, but goes to it as if he were going to a play. The bird that hastes to the snare looks only at the bait, and promises herself a good bit from that, and considers not that it is for her life. Thus this unthinking unwary young man dreams of nothing but the pleasures he shall have in the embraces of the harlot, while really he is running headlong upon his ruin. Though Solomon does not here tell us that he put the law in execution against this base harlot, yet we have no reason to think but that he did, he was himself so affected with the mischief she did and had such an indignation at it.
Historical interpretation
Three Centuries of Reception
3 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.
With a provocative movement of a prostitute, with a disrupted gait through delights, with wandering eyes, and with playful darting of her eyelids, she captures the precious souls of young men (for the eye of a prostitute is a snare of a sinner), and with doubtful perception, she accosts anyone passing by in the corner of her house, with charming words, causing the hearts of young men to flutter, restless at home, wandering in the streets, prodigal with kisses, cheap in modesty, rich in attire, painted cheeks. For indeed, since it cannot possess true beauty of nature, it entices with the appearance of affected beauty through false dyes, not truth. Adorned with a company of vices and surrounded by a chorus of wickedness, the leader of crimes attacks the wall of the human mind with such contrivances of words: 'Peace offering is to me; today I fulfill my vows.' For this reason, I have advanced to meet you, desiring to find your face. I have woven my bed with fine linen and spread carpets from Egypt. I have spread my bed with saffron, and my house with cinnamon. Come, let us enjoy friendship until dawn; come, and let us wrestle with desire. For through the mouth of Solomon we see this form of harlot expressed. For what is more similar to harlotry than secular pleasure, which enters through the window of its house, tempting the eyes with its first enticements; and it quickly penetrates if you, looking out into the street, namely the public ways of those passing by, do not direct the gaze of your mind to the internal mysteries of the law. She certainly is the one who, like a kind of bed woven with stronger ties, has entangled us in the bonds of a community, so that whoever reclines on it is bound; and she covers the surface of her body with the veil of shameful deceit, to seduce the minds of young men in the absence of her husband, that is, by disregarding the law. For the law is absent for those who commit sins, for if it were present, they would not commit them; and therefore it says: For my husband is not at home: he has taken the longest journey, with a bundle of money received in his hand. What shall I say this is, except perhaps because the rich think there is nothing that does not yield to their money, and they want the law to be for sale in their favor? Pleasure spreads its own scents, because it does not have the scent of Christ, it displays treasures, promises kingdoms, guarantees continuous loves, offers unknown sexual encounters, disciplines without a tutor, conversations without a monitor, a life without worries, soft sleep, insatiable desire. Seducing him, she said, with many flattering words, and binding him with the snares of her lips, she led him home. But he, following her, is caught in a trap.... There, there was a commotion of feasting, the clamor of those singing, the violence of those arguing, the harmony of those dining, the noise of those dancing, the laughter of those laughing, the applause of those reveling, everything confused, nothing in the order of nature.
I have scented my bed with myrrh, etc. They promise that they have such fragrances of heavenly virtues, by which they consecrate their hearts and those of their followers as if in beautiful bedchambers; so that they may say with the Apostle: For we are the pleasant fragrance of Christ to God (II Cor. II).
Uncircumcised in smell and touch are those who are steeped in ointment and various odors, who pursue the embraces of a harlot, sprinkling their bed with myrrh, aloes and cinnamon.
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Summary
Proverbs 7:17 is a pivotal line within the "strange woman's" elaborate seductive monologue, vividly portraying the calculated and sensually overwhelming environment she has meticulously prepared to ensnare her unsuspecting victim. This verse appeals directly to the senses through the rich, exotic aromas of myrrh, aloes, and cinnamon, creating an atmosphere of luxurious intimacy and indulgence designed to lower the young man's inhibitions and lead him astray from the path of wisdom into the destructive embrace of folly.
Context
Literary Context
This verse is intricately woven into the dramatic cautionary narrative of Proverbs chapter 7, serving as a vivid illustration of the dangers of sexual immorality. The preceding verses, particularly Proverbs 7:10-16, establish the adulteress's brazen demeanor, cunning speech, and deceptive invitation. Verse 17 functions as a continuation of her persuasive rhetoric, revealing the sensory preparations designed to complement her verbal enticements. It sets the stage for the tragic consummation of her plan, described in Proverbs 7:18-23, starkly contrasting the life-giving path of wisdom with the perilous and destructive path of folly and sin. It underscores the insidious nature of temptation, which often appeals to the physical senses to bypass rational judgment.
Historical & Cultural Context
In the ancient Near East, aromatic spices such as myrrh, aloes, and cinnamon were highly prized commodities. Often imported from distant lands, they signified immense wealth, luxury, and exoticism. These substances served various purposes, including perfumes, anointing oils, incense, and even embalming. The "bed" (Hebrew: mishkâb) in this context was more than just a place for sleep; it frequently functioned as a reclining couch or divan used for social gatherings, meals, or intimate encounters. The act of perfuming such a space with expensive, imported fragrances would have been a deliberate and extravagant gesture, signaling an intention to create an atmosphere of opulence, sensuality, and illicit pleasure, far removed from the modest and chaste environment of a virtuous home. This cultural detail highlights the deliberate, costly, and overwhelming effort made by the adulteress to construct an irresistible trap.
Key Themes
Proverbs 7:17 powerfully contributes to several overarching themes prevalent in the book of Proverbs and this specific chapter. Primarily, it illuminates the theme of seduction and enticement, demonstrating how sin often disguises itself not as overtly evil but as something attractive, luxurious, and appealing to the senses. The verse also underscores the sensory allure of sin, revealing how temptation frequently targets our physical desires, aiming to overwhelm sound judgment with promises of immediate gratification. Furthermore, it speaks to the theme of deception and folly, as the temporary, intoxicating pleasure offered by the adulteress's perfumed bed ultimately leads to the bitter and destructive consequences of sin, a stark contrast to the life-giving path of wisdom championed throughout the book of Proverbs.
Exposition and Analysis
Key Word Analysis
nûwph, is a primitive root meaning "to quiver," "vibrate up and down," or "rock to and fro." While it encompasses a wide range of applications like shaking, waving, or lifting, in this context, it specifically refers to the act of "perfuming" or "sprinkling" with fragrance. The root suggests an active, deliberate, and pervasive motion, implying that the adulteress has not merely placed scents but has actively and thoroughly diffused them, saturating the entire environment with their aroma. This highlights her intentionality and the overwhelming nature of the seductive atmosphere she meticulously creates.
mishkâb, refers to a bed or couch. Crucially, it also carries the euphemistic meaning of "carnal intercourse" or "lying with." This dual meaning is profoundly significant in Proverbs 7:17, as the "bed" is not merely a piece of furniture but directly implies the intended illicit sexual activity. The perfuming of the bed, therefore, is not simply for comfort or luxury but is a direct and explicit preparation for the act of adultery, making the setting itself a potent symbol of the sin to be committed and the carnal invitation being extended.
môr, refers to myrrh, a fragrant resin known for its bitter taste but sweet, lingering aroma when used as a perfume or anointing oil. Its inclusion alongside aloes and cinnamon immediately signifies luxury, exoticism, and sensuality. Myrrh was often associated with love, desire, and even funerary rites in ancient literature (e.g., Song of Solomon 1:13), making its prominent use here a powerful signal of the adulteress's intent to create an atmosphere of intoxicating romantic and sexual enticement, masking the bitterness of the consequences to follow.
Verse Breakdown
"I have perfumed my bed"
This clause immediately establishes the speaker as the "strange woman" and highlights her active, deliberate, and personal role in creating the seductive environment. The verb "perfumed" (from nûwph) denotes a thorough act of saturating her private space with fragrance. The "bed" (mishkâb), as analyzed, is not merely a piece of furniture but a clear euphemism for the site of illicit sexual activity. Thus, she is announcing that she has meticulously prepared her intimate space specifically for carnal indulgence, making it alluring, inviting, and ready for her unsuspecting victim.
"with myrrh, aloes, and cinnamon"
This specifies the luxurious and exotic substances used to perfume the bed. Myrrh (môr), aloes (ʼăhâlîym), and cinnamon (qinnâmôwn) were all highly valued, imported aromatics in the ancient world, signifying wealth, extravagance, and intense sensuality. The combination of these particular scents would have created a rich, heady, and intoxicating aroma, designed to overwhelm the senses, create an atmosphere of profound pleasure and intimacy, and ultimately lower the young man's inhibitions, making the forbidden act seem irresistible, desirable, and seemingly harmless. This sensory assault is a key component of her deceptive strategy.
Literary Devices
Proverbs 7:17 is rich in Sensory Imagery, primarily olfactory, as it vividly describes the "perfumed" bed with "myrrh, aloes, and cinnamon." This appeals directly to the sense of smell, creating a powerful mental picture of an intoxicating and alluring environment designed to overwhelm the victim's judgment and bypass his reason. The "bed" itself functions as Symbolism, representing not merely a piece of furniture but the very locus of illicit sexual activity, moral compromise, and the path to spiritual decay. The use of expensive and exotic spices further employs Symbolism to convey themes of luxury, indulgence, and the deceptive attractiveness of sin, which often cloaks its destructive nature in appealing guises. The entire description is part of a larger Personification of Folly (embodied by the adulteress), who actively and cunningly prepares her trap with sensory appeal, making her a vivid and tangible antagonist to Wisdom.
Theological and Thematic Connections
This verse profoundly illustrates the deceptive nature of temptation, which often presents itself cloaked in sensory appeal and promises of immediate gratification rather than appearing as overt evil. The adulteress's elaborate preparations underscore how sin meticulously crafts an alluring environment, targeting the "lust of the flesh" (1 John 2:16) to draw individuals away from God's wisdom and established boundaries. It serves as a powerful reminder that true wisdom involves discerning the hidden dangers beneath attractive surfaces and understanding that the temporary pleasures of sin inevitably lead to bitter consequences and spiritual destruction, contrasting sharply with the lasting joy, peace, and life found in obedience to God's commands and the pursuit of righteousness.
Reflection and Application
Proverbs 7:17 offers a timeless and urgent warning for believers, urging us to cultivate profound spiritual discernment in a world brimming with subtle and overt temptations. Just as the adulteress used exotic perfumes to mask her destructive intentions, sin often presents itself in alluring, seemingly harmless guises, appealing to our desires for pleasure, comfort, excitement, or even acceptance. This verse calls us to be vigilant guardians of our senses and minds, recognizing that what we allow to influence our sight, hearing, and even our innermost thoughts can profoundly impact our spiritual well-being and lead us down paths of compromise and moral decay. It challenges us to critically question the true nature of what entices us and to remember that temporary sensory gratification offered by the world's follies ultimately leads to bitter and lasting consequences, while true, abiding fulfillment and genuine life are found only in walking the path of wisdom and righteousness, anchored in God's truth.
Questions for Reflection
FAQ
Why are specific spices like myrrh, aloes, and cinnamon mentioned?
The mention of myrrh, aloes, and cinnamon is highly significant because these were not common household scents but expensive, imported, and luxurious aromatics in the ancient Near East. Their presence immediately signals opulence, extravagance, and a deliberate attempt to create an atmosphere of intense sensuality and intimacy. Myrrh and aloes, in particular, were often associated with love, desire, and even funerary rites, carrying connotations of both life's deepest affections and its ultimate end. By specifying these costly and exotic perfumes, the text emphasizes the calculated effort of the "strange woman" to overwhelm the senses, impress her victim with a display of lavishness, and make her illicit invitation seem irresistible and highly desirable, thereby masking the destructive consequences that inevitably follow her path, as detailed later in Proverbs 7:27. These scents serve as a powerful symbol of the deceptive allure of sin.
Christ-Centered Fulfillment
While Proverbs 7:17 vividly portrays the seductive power of sin and the dangers of yielding to the lusts of the flesh, it implicitly points to the necessity of a greater power and a purer fragrance found in Christ. The adulteress's perfumed bed offers a fleeting, deceptive pleasure that leads to spiritual death and destruction (Proverbs 7:27), whereas Christ offers true and lasting satisfaction, eternal life, and freedom from sin's dominion. He is the ultimate antidote to the allure of sin, having been tempted in every way, yet without sin (Hebrews 4:15), thereby demonstrating perfect obedience and providing a path to purity. Unlike the adulteress who prepares a bed for illicit union, Christ prepares a place for His bride, the Church, a union of purity, holiness, and eternal life (John 14:2-3). Furthermore, the rich aromas of myrrh and aloes, though used here for a sinful purpose, find their redemptive fulfillment in the burial of Jesus, where Nicodemus brought a mixture of myrrh and aloes to anoint His body for burial (John 19:39). This transformation of meaning underscores that even the elements associated with sin can be redeemed and consecrated in Christ's ultimate sacrifice. Through His atoning work, believers are called to flee sexual immorality (1 Corinthians 6:18) and instead offer their bodies as living sacrifices, a "fragrant offering and sacrifice to God" (Ephesians 5:2). The temporary, intoxicating scent of sin pales in comparison to the eternal, life-giving aroma of Christ's righteousness and the Spirit's indwelling presence, which empowers believers to walk in holiness and wisdom.