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.
For from the window of my house I looked through the lattice, etc. Aptly, however, does Solomon say he looked from the window of his house through the lattice, to judge the deeds of the little ones. For one who looks from a window through the lattice can fully consider what is done outside, yet those outside cannot see the one looking within. For this is what the Apostle says: The spiritual person judges all things, but is himself judged by no one (1 Cor. I). From the window therefore, and so on. It is clear according to the letter, that the gaze of wise teachers diligently observes the actions of the weak and the strong; but the eternal wisdom of God looks from heaven, and sees all the sons of men.
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 7:6 initiates a compelling narrative parable within the broader discourse on wisdom and folly, setting the scene for a cautionary tale against the allure of the "strange woman." The verse positions the wise narrator, likely a father or teacher, as a vigilant observer from the secure confines of his home. Through the simple yet profound act of looking out his window and casement, the narrator establishes a critical vantage point from which he will discern and articulate the unfolding dangers of temptation and the destructive path of the foolish youth on the street below, thereby underscoring the foundational role of keen observation in understanding and avoiding moral snares.
Context
Literary Context
Proverbs 7:6 serves as the dramatic opening of a vivid, almost cinematic, narrative within the "father's instructions" section of Proverbs. It immediately draws the reader into a scene of personal observation, transitioning from the direct admonitions of Proverbs 7:1-5 to an illustrative example. The preceding verses are an urgent paternal appeal to "keep my words" and "lay up my commandments," framing the subsequent narrative as a concrete demonstration of the dangers from which wisdom protects. The narrator's act of looking from his window provides a crucial narrative device, setting the stage for the detailed description of the foolish youth's encounter with the seductress that follows, making the abstract warnings tangible and relatable.
Historical & Cultural Context
In ancient Israelite society, domestic architecture often incorporated windows or latticed openings (challôwn, ʼeshnâb) that offered inhabitants a view of the street, courtyard, or communal spaces. These openings were not merely for ventilation or light but functioned as discreet points of observation, allowing those within to monitor the public realm. The "house" (Hebrew: bayith) in this context symbolizes a place of safety, order, and the cultivation of wisdom, standing in stark contrast to the potential chaos, moral compromise, and dangers of the public street. The act of a wise elder observing from his home reflects the cultural expectation of parental and communal vigilance, where the older generation bore the profound responsibility of teaching and warning the younger about life's pitfalls and the importance of moral uprightness. This domestic setting grounds the abstract concept of wisdom in a relatable, everyday scenario, emphasizing the practical nature of Proverbial instruction.
Key Themes
The central action of this verse, "I looked through my casement," introduces several pivotal themes foundational to the book of Proverbs and the broader biblical narrative. Observation and Discernment are paramount, as the narrator's careful watchfulness is the prerequisite for understanding and articulating the dangers that follow. This is not passive seeing but an active, discerning insight into the moral landscape of the world, a call to perceive the subtle nuances of temptation. The verse also highlights Parental/Mentorial Watchfulness, embodying the diligent care of a father or teacher who is actively engaged in guiding the next generation, reflecting the broader call in Proverbs for children to listen to a father's instruction and embrace wisdom. Finally, the setting itself underscores The Contrast Between Safety and Danger, with the secure, wise home serving as a stark counterpoint to the perilous, tempting street where the foolish youth is about to wander, illustrating the choices between life and death presented throughout the book.
Exposition and Analysis
Key Word Analysis
From a root meaning "to perforate," this term refers to a common opening in a wall, providing light, air, and a vantage point. In this context, it signifies a specific aperture through which the observer gains sight of the external world, emphasizing the act of seeing into another realm, a boundary between the domestic sphere and the public street.
A primitive root meaning "to lean out," "to peep," or "to gaze." This verb implies an intentional, active, and often sustained act of observation, rather than a casual glance. The narrator is not merely present but is deliberately scrutinizing the scene, indicative of his role as a vigilant teacher intent on discerning the moral landscape and the unfolding drama.
Apparently from an unused root (probably meaning to leave interstices), this term refers specifically to a latticed or barred window. This detail suggests a degree of discretion or privacy in the observation, allowing the narrator to see without necessarily being seen, reinforcing the idea of careful, intentional discernment from a position of relative safety and anonymity.
Verse Breakdown
"For at the window of my house"
This initial clause meticulously establishes the setting and the narrator's secure position. The "house" (Hebrew: bayith) symbolizes not merely a physical dwelling but a domain of security, wisdom, and domestic order, providing a stable and protected base from which to observe the external world. The "window" (Hebrew: challôwn) serves as the specific aperture, a permeable boundary between the inner sanctuary of wisdom and the outer world of potential folly, through which the narrator gains his crucial perspective.
"I looked through my casement,"
This phrase precisely details the narrator's deliberate action and the specific means of his observation. The "casement" (Hebrew: ʼeshnâb) refers to a latticed or barred window, implying a degree of privacy or discretion in the act of looking. The verb "looked" (Hebrew: shâqaph) conveys an intentional, active gaze, suggesting a deliberate act of watching and discerning rather than a casual or accidental glance. This highlights the narrator's role as a vigilant teacher, carefully surveying the environment for lessons to impart and dangers to warn against, emphasizing the active nature of spiritual discernment.
Literary Devices
Proverbs 7:6 masterfully employs several literary devices to set the scene and establish the narrative's tone and purpose. The most prominent is Framing Device, where the "window" and "casement" act as literal frames through which the subsequent drama of temptation and folly unfolds. This creates a sense of voyeurism or detached observation, allowing the narrator (and by extension, the reader) to witness the events from a safe and discerning distance. This also functions as a powerful Vantage Point, establishing the narrator's authority and privileged perspective, suggesting that wisdom allows one to perceive dangers and patterns of behavior that others, particularly the naive, might miss. The verse subtly utilizes Contrast, juxtaposing the safety, order, and wisdom embodied by the narrator's "house" with the implied dangers, moral chaos, and foolishness of the street outside. Finally, the entire verse serves as potent Foreshadowing, building anticipation for the narrative that follows by emphasizing the act of observation as the prelude to a crucial lesson about the insidious nature of temptation and its devastating consequences.
Theological and Thematic Connections
The opening scene of Proverbs 7, with the wise observer at his window, resonates deeply with biblical themes of divine watchfulness, spiritual discernment, and the critical importance of heeding wisdom's call. Just as the narrator actively surveys the street for signs of folly and danger, the Scriptures frequently portray God's omniscient gaze, with His eyes "running to and fro throughout the whole earth" to observe human conduct, offer guidance, and intervene righteously. This verse underscores that true wisdom is not merely theoretical knowledge but an active, discerning posture towards the world, enabling one to perceive hidden dangers and make prudent choices. It calls believers to cultivate a similar vigilance, recognizing that spiritual battles are often fought in the seemingly mundane interactions of daily life, requiring keen insight to identify and avoid the subtle snares of sin. This posture of discernment is a spiritual discipline, essential for navigating a world filled with moral complexities and deceptive appearances.
Reflection and Application
Proverbs 7:6 serves as a profound and timeless call for believers to cultivate a posture of active spiritual discernment in a world brimming with subtle and overt temptations. Just as the wise teacher observed the street from his vantage point, we are encouraged to be vigilant, not passively consuming the world around us, but actively evaluating its influences, discerning its patterns, and identifying potential snares. This means developing a keen awareness of our personal environments—our social circles, media consumption, and cultural currents—and the subtle ways sin can present itself as appealing or harmless. For parents, mentors, and spiritual leaders, this verse models the crucial importance of watchful engagement, requiring us to not only teach biblical truth but also to observe the lives of those under our care, offering timely warnings and guidance based on discerning insight. It compels us to move beyond superficial understanding, prompting us to look "through the casement" of God's Word, prayer, and wise counsel to truly comprehend the long-term consequences of choices and the path to life, rather than the path to destruction.
Questions for Reflection
FAQ
What is the significance of observing through a "casement" rather than an open window?
The use of "casement" (Hebrew: ʼeshnâb) in Proverbs 7:6 is highly significant, providing a nuanced detail to the act of observation. Unlike a simple open window, a "casement" typically refers to a latticed or barred window, common in ancient Near Eastern architecture. This detail suggests a more private, discreet, and perhaps even hidden mode of observation, allowing the narrator to see without necessarily being seen. It reinforces the idea of careful, intentional discernment from a position of relative safety and anonymity. This specific type of window implies a deliberate act of scrutiny, allowing the wisdom teacher to objectively assess the scene that is about to unfold without direct involvement. It highlights the power of detached, discerning observation, emphasizing that true wisdom often involves perceiving dangers from a distance before they become personal entanglements, echoing the prudent person who sees danger and hides himself (Proverbs 22:3).
Christ-Centered Fulfillment
Proverbs 7:6, with its depiction of the wise observer at his window, finds its ultimate and perfect fulfillment in Jesus Christ, who is the very embodiment of divine wisdom and flawless discernment. While the human teacher observes from a limited, earthly vantage point, Christ possesses an omniscient understanding, knowing not just what is seen but what is unseen, even the very thoughts and intentions of the human heart. He is the one who truly "looks through the casement" of human existence, seeing the spiritual dangers, the insidious allure of sin, and the profound vulnerability of humanity with absolute clarity and compassion. Unlike the Proverbial father who warns from a distance, Jesus actively entered the world, stepping out of the divine "house" of glory to confront temptation head-on and offer Himself as the ultimate escape from its snares. His warnings are not merely observations but stem from intimate knowledge and personal experience, culminating in His redemptive work on the cross, where He defeated the very power of sin and death. He knows what is in man, for He "needed no one to bear witness about man, for he himself knew what was in man" (John 2:24-25), and before Him "all things are naked and open" (Hebrews 4:13). His profound invitation, "Come to me, all who labor and are heavy laden, and I will give you rest" (Matthew 11:28-30), is the perfect antidote to the destructive path observed from the window, offering not just warning but liberation, forgiveness, and eternal life.