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.
There is no husband in the house, he has gone, etc. He says, Christ is not bodily in the Church. For having risen from the dead, He ascended to heaven and left us the ministry of governing the Church, namely His house.
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
This is a critical line spoken by the adulterous woman within a larger cautionary narrative, serving as a calculated component of her seductive strategy. Her declaration that her husband is absent on a prolonged journey is a deliberate deception, designed to dismantle the young man's inhibitions by removing the perceived threat of immediate discovery and accountability. This statement creates a false sense of security, setting the stage for her illicit proposition and powerfully illustrating how temptation often preys upon the absence of oversight and the alluring promise of secrecy.
Context
Literary Context
This verse is deeply embedded within the vivid allegorical narrative of Proverbs 7, where a father earnestly warns his son against the perilous seductions of an immoral woman. The verses immediately preceding (specifically Proverbs 7:6-12) meticulously describe the naive young man, "lacking sense," wandering near her house at twilight, and her aggressive pursuit, brazen attire, and flattering words. Her statement in this verse is the pivotal element of her manipulative strategy, explicitly designed to eliminate any lingering reservations or fears the young man might harbor. The narrative inexorably culminates in the young man's tragic downfall, graphically likened to an ox going to the slaughter (Proverbs 7:22-23), underscoring the profound and destructive power of succumbing to such cunning temptation.
Historical & Cultural Context
In ancient Israelite society, the household (Hebrew: bayith) was not merely a dwelling but the foundational unit of social, economic, and moral life, with the husband (ʼîysh) serving as its undisputed head, protector, and primary authority figure. His presence ensured order, security, and, crucially, accountability for all within his domain. A wife's fidelity was of paramount importance, and adultery was considered a grave offense, explicitly punishable by death under the Mosaic Law (Leviticus 20:10). The concept of a "long journey" (derek rachôq) would imply not just a temporary absence but a significant, extended period, making immediate discovery by the husband highly improbable. This specific detail would have resonated powerfully with an ancient audience, emphasizing the perceived impunity the woman offers, as it expertly exploits the cultural expectation of a husband's authority and the severe consequences of its violation.
Key Themes
This verse contributes significantly to several overarching themes pervasive throughout the book of Proverbs. Firstly, Deception and Manipulation are central, as the woman's words are a calculated lie or, at best, a half-truth meticulously crafted to ensnare her victim. Secondly, the theme of the Absence of Accountability is starkly highlighted; the husband's removal creates a psychological and practical void where sin feels safe to operate without immediate repercussions. This stands in sharp contrast to the omnipresent eye of God, a recurring theological theme throughout wisdom literature, which reminds us that true accountability is always present. Thirdly, the verse underscores the Vulnerability of the Naive, as the young man's acknowledged lack of wisdom (Proverbs 7:7) renders him particularly susceptible to such cunning and deceptive ploys. Ultimately, this narrative serves as a stark and vivid contrast between the Path of Wisdom and the Path of Folly, with the seductive woman personifying the latter, leading inexorably to destruction rather than life (Proverbs 9:13-18).
Exposition and Analysis
Key Word Analysis
This term refers to a man as an individual or a male person, often used as an adjunct to a more definite term, and can denote a husband or master. In this context, "goodman" (a traditional KJV rendering) simply means the male head of the household, without implying a moral judgment on his character. His physical absence is the critical enabling factor for the woman's illicit scheme, removing the immediate human authority and deterrent.
This word broadly signifies a house, encompassing the physical dwelling, the household, or even the family itself. The phrase "not at home" directly communicates the physical absence of the husband from his residence, creating the opportune moment for the adulteress to act without immediate fear of discovery or intervention within the domestic sphere. It signifies the removal of the primary guardian of the household's sanctity.
This phrase combines H1980 (hâlak), meaning "to walk" or "to go," with H7350 (râchôwq), meaning "remote" or "far," and H1870 (derek), meaning "a road" or "journey." Together, they vividly describe a prolonged and distant absence. This detail is crucial for the woman's deception, as it implies ample time for her illicit encounter without the threat of the husband's sudden return, thereby lowering the young man's inhibitions and increasing his sense of impunity. It suggests an extended window of opportunity for sin.
Verse Breakdown
"For the goodman [is] not at home,"
This initial clause establishes the foundational premise for the adulteress's audacious invitation. The absence of the husband, who is the head of the household and the primary deterrent to illicit behavior, is presented as the key factor enabling her actions. It immediately signals a lack of immediate oversight and accountability within the domestic sphere, creating a perceived safe space for the transgression she is about to propose.
"he is gone a long journey:"
This second clause amplifies the first, emphasizing not merely a temporary absence but a prolonged and distant one. The "long journey" implies that the husband will not return soon, providing an extended window of opportunity for the woman and diminishing the young man's fear of immediate discovery or consequence. This detail is a meticulously calculated part of her seductive rhetoric, designed to completely reassure and embolden her unsuspecting victim, removing any lingering reservations.
Literary Devices
This verse employs several potent literary devices to enhance its cautionary message. Dramatic Irony is prominently featured, as the reader is privy to the woman's deceptive intentions and the young man's impending doom, while the young man himself remains tragically oblivious, swayed by her cunning words. The husband's "long journey" functions as powerful Symbolism, representing the perceived absence of accountability—both human and, by extension, divine—that often emboldens individuals to engage in sin. It symbolizes a temporary removal of external restraints, creating a psychological space where temptation can flourish unchecked. Furthermore, the verse utilizes Foreshadowing, as the woman's explicit statement about her husband's absence meticulously sets the stage for the illicit encounter that is about to unfold, hinting at the profound moral transgression and its dire consequences that will inevitably follow.
Theological and Thematic Connections
This verse serves as a stark and profound illustration of the insidious nature of temptation and the deceptive tactics employed by folly, personified by the adulterous woman. The absence of the "goodman" mirrors a spiritual condition where individuals act as if God, the ultimate authority and "Master of the house," is either absent, unconcerned, or simply not watching, thereby allowing themselves to fall into sin. It highlights the dangerous illusion that actions committed in secrecy or without immediate human oversight are somehow without ultimate consequence. Theologically, it underscores the paramount importance of cultivating an internal moral compass and maintaining a constant, vivid awareness of God's omnipresence, which serves as the true and unwavering deterrent against sin, regardless of external circumstances. The narrative warns powerfully against the alluring but ultimately destructive path of perceived impunity and the tragic folly of those who disregard divine wisdom.
Reflection and Application
This verse offers a timeless and profoundly relevant lesson about the insidious nature of temptation and the critical importance of spiritual vigilance. Temptation often thrives in moments of perceived privacy or when external accountability seems conveniently absent. The adulteress's cunning strategy relies entirely on convincing her victim that there are no immediate consequences, thereby creating a false and dangerous sense of security. For us today, this means recognizing that true integrity is not merely about avoiding sin when others are watching, but about cultivating a deep, unwavering internal commitment to righteousness, rooted in the profound knowledge that God's eye is always upon us (Psalm 139:7-12). It calls us to develop spiritual discernment, to see through the deceptive promises of sin, and to understand that true freedom comes from living in alignment with God's perfect wisdom, not from the absence of rules or the fleeting illusion of secrecy. We must actively guard our hearts and minds, especially when circumstances seem to offer an "opportunity" for transgression, remembering that the ultimate "goodman" – God Himself – is never on a "long journey" but is ever-present, omniscient, and perfectly just.
Questions for Reflection
FAQ
What does "goodman" mean in this context?
In the King James Version, "goodman" (translated from the Hebrew ʼîysh, H376) simply refers to the master of the house or the husband. It does not carry a moral judgment about his character, but rather identifies him as the male head of the household who would normally be present and responsible for its affairs. His absence is the crucial detail the adulteress exploits to create a perceived opportunity for her illicit plans, removing the immediate human deterrent.
Why is the husband's "long journey" significant to the woman's deception?
The "long journey" (derived from the Hebrew râchôwq derek, H7350, H1870) is profoundly significant because it implies a prolonged and distant absence, not just a short trip. This detail is a key, calculated part of the adulteress's manipulative strategy, as it aims to thoroughly reassure the young man that there will be ample time for their illicit encounter without the immediate threat of the husband's return or discovery. It creates a false sense of impunity and effectively removes a major deterrent, making her proposition seem less risky and far more appealing to the naive victim. This specific detail powerfully highlights how temptation often seeks to eliminate the fear of immediate consequences, whether human or divine, to gain a decisive foothold (James 1:14-15).
Christ-Centered Fulfillment
This verse, with its vivid portrayal of the deceptive adulteress exploiting the perceived absence of the "goodman," finds its profound Christ-centered fulfillment in the person and redemptive work of Jesus. The "goodman" who is "not at home" symbolically represents the perceived absence of divine authority or moral accountability that sin so readily preys upon. However, Christ unequivocally reveals that God is never truly absent; He is eternally omnipresent and omniscient (Psalm 139:7-12). More deeply, the seductive woman in Proverbs represents Folly, which promises fleeting pleasure and deceptive secrecy but ultimately delivers spiritual and eternal death (Proverbs 9:18). In stark contrast, Jesus Christ is the very embodiment of true Wisdom (1 Corinthians 1:30), inviting humanity not to a clandestine encounter leading to destruction, but to an open, life-giving, and transformative relationship with God. He courageously exposes the lies of sin and offers genuine freedom from its pervasive bondage (John 8:34-36). The "long journey" of the husband also subtly foreshadows the period of Christ's physical absence after His glorious ascension, during which believers are called to live by faith, resisting the temptations of a world that acts as if the Master is far away. Yet, He has promised His certain return (Acts 1:11) and sends His Holy Spirit to empower us to live in integrity, knowing that our ultimate accountability is to Him, who sees all, knows all, and will justly judge all (2 Corinthians 5:10).