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 9:13–18. His two-level outline is real structure in the source text, so it is rendered as structure.
We have heard what Christ has to say, to engage our affections to God and godliness, and one would think the whole world should go after him; but here we are told how industrious the tempter is to seduce unwary souls into the paths of sin, and with the most he gains his point, and Wisdom's courtship is not effectual. Now observe,
I.Who is the tempter - a foolish woman, Folly herself, in opposition to Wisdom.
Carnal sensual pleasure I take to be especially meant by this foolish woman (Pro 9:13); for that is the great enemy to virtue and inlet to vice; that defiles and debauches the mind, stupefies conscience, and puts out the sparks of conviction, more than any thing else. This tempter is here described to be, 1. Very ignorant: She is simple and knows nothing, that is, she has no sufficient solid reason to offer; where she gets dominion in a soul she works out all the knowledge of holy things; they are lost and forgotten. Whoredom, and wine, and new wine, take away the heart; they besot men, and make fools of them. (2.) Very importunate. The less she has to offer that is rational the more violent and pressing she is, and carries the day often by dint of impudence. She is clamorous and noisy (Pro 9:13), continually haunting young people with her enticements. She sits at the door of her house (Pro 9:14), watching for a prey; not as Abraham at his tent-door, seeking an opportunity to do good. She sits on a seat (on a throne, so the word signifies) in the high places of the city, as if she had authority to give law, and we were all debtors to the flesh, to live after the flesh, and as if she had reputation, and were in honour, and thought worthy of the high places of the city; and perhaps she gains upon many more by pretending to be fashionable than by pretending to be agreeable. "Do not all persons of rank and figure in the world" (says she) "give themselves a greater liberty than the strict laws of virtue allow; and why shouldst thou humble thyself so far as to be cramped by them?" Thus the tempter affects to seem both kind and great.
II.Who are the tempted - young people who have been well educated; these she will triumph most in being the ruin of.
Observe, 1. What their real character is; they are passengers that go right on their ways (Pro 9:15), that have been trained up in the paths of religion and virtue and set out very hopefully and well, that seemed determined and designed for good, and are not (as that young man, Pro 7:8) going the way to her house. Such as these she has a design upon, and lays snares for, and uses all her arts, all her charms, to pervert them; if they go right on, and will not look towards her, she will call after them, so urgent are these temptations. (2.) How she represents them. She calls them simple and wanting understanding, and therefore courts them to her school, that they may be cured of the restraints and formalities of their religion. This is the method of the stage (which is too close an exposition of this paragraph), where the sober young man, that has been virtuously educated, is the fool in the play, and the plot is to make him seven times more a child of hell than his profane companions, under colour of polishing and refining him, and setting him up for a wit and a beau. What is justly charged upon sin and impiety (Pro 9:4), that it is folly, is here very unjustly retorted upon the ways of virtue; but the day will declare who are the fools.
III.What the temptation is (Pro 9:17):
Stolen waters are sweet. It is to water and bread, whereas Wisdom invites to the beasts she has killed and the wine she has mingled; however, bread and water are acceptable enough to those that are hungry and thirsty; and this is pretended to be more sweet and pleasant than common, for it is stolen water and bread eaten in secret, with a fear of being discovered. The pleasures of prohibited lusts are boasted of as more relishing than those of prescribed love; and dishonest gain is preferred to that which is justly gotten. Now this argues, not only a bold contempt, but an impudent defiance,
1.Of God's law, in that the waters are the sweeter for being stolen and come at by breaking through the hedge of the divine command. Nitimur in vetitum - We are prone to what is forbidden. This spirit of contradiction we have from our first parents, who thought the forbidden tree of all others a tree to be desired.
2.Of God's curse. The bread is eaten in secret, for fear of discovery and punishment, and the sinner takes a pride in having so far baffled his convictions, and triumphed over them, that, notwithstanding that fear, he dares commit the sin, and can make himself believe that, being eaten in secret, it shall never be discovered or reckoned for. Sweetness and pleasantness constitute the bait; but, by the tempter's own showing, even that is so absurd, and has such allays, that it is a wonder how it can have any influence upon men that pretend to reason.
IV.An effectual antidote against the temptation, in a few words, Pro 9:18.
He that so far wants understanding as to be drawn aside by these enticements is led on, ignorantly, to his own inevitable ruin: He knows not, will not believe, does not consider, the tempter will not let him know, that the dead are there, that those who live in pleasure are dead while they live, dead in trespasses and sins. Terrors attend these pleasures like the terrors of death itself. The giants are there - Rephaim. It was this that ruined the sinners of the old world, the giants that were in the earth in those days. Her guests, that are treated with those stolen waters, are not only in the highway to hell and at the brink of it, but they are already in the depths of hell, under the power of sin, led captive by Satan at his will, and ever and anon lashed by the terrors of their own consciences, which are a hell upon earth The depths of Satan are the depths of hell. Remorseless sin is remediless ruin; it is the bottomless pit already. Thus does Solomon show the hook; those that believe him will not meddle with the bait.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
On a high place of the city. He speaks of wisdom as giving her voice in the high and elevated places; but she rises in the sublimity of virtues, this one elevates herself in the arrogance of pride.
Continue studying Proverbs 9:14 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
Summary
Proverbs 9:14 vividly portrays Lady Folly's strategic and public positioning, contrasting sharply with Lady Wisdom's life-giving invitation. She is depicted as sitting conspicuously at the entrance of her domain, on a prominent seat in the city's most visible and influential locations. This deliberate posture signifies her pervasive accessibility and persistent allure, designed to ensnare the unsuspecting and undiscerning, drawing them into a path that ultimately leads to spiritual and physical destruction.
Context
Literary Context
Proverbs 9 concludes a major section of the book (Proverbs 1-9) that features extended wisdom poems and personifications. This chapter presents a climactic and stark contrast between two allegorical figures: Lady Wisdom and Lady Folly. Lady Wisdom, introduced earlier in Proverbs 8, is depicted as building her house, preparing a magnificent feast, and sending out invitations to the simple and those lacking understanding, promising life and true knowledge (Proverbs 9:1-6). In stark opposition, Proverbs 9:13 introduces Lady Folly as "clamorous," "simple," and knowing "nothing." Verse 14 precisely details her public and strategic placement, setting the stage for her deceptive and destructive invitation that follows in Proverbs 9:15-17, which directly mimics Wisdom's call but with perverse and fatal intent.
Historical & Cultural Context
The imagery of "sitting at the door of her house" and "in the high places of the city" resonates deeply with ancient Near Eastern urban life. City gates and elevated public squares were not merely thoroughfares but central hubs for commerce, legal proceedings, public announcements, and social interaction. Elders and judges would sit on "seats" or "thrones" at the city gate to administer justice and conduct business (Ruth 4:1-2, Proverbs 31:23). Furthermore, harlots were known to position themselves conspicuously in such public places to solicit clients (Proverbs 7:10-12). By placing Folly in such a visible and seemingly authoritative or accessible location, the text highlights her public, pervasive, and deceptive nature, mimicking legitimate or even sacred activities to ensnare the unwary.
Key Themes
This verse contributes significantly to several key themes within Proverbs. It underscores the theme of Public Temptation, showing that sin and folly are not always hidden but often present themselves openly and conspicuously in society, making them accessible and dangerous to the undiscerning. Her "sitting at the door" and "on a seat" emphasizes Strategic Seduction, portraying Folly as patient, deliberate, and alluring, waiting to draw in those who pass by with false promises. Finally, Folly's public presence, mirroring Wisdom's public call in Proverbs 8:2-3, highlights the theme of Mimicry and Deception. Folly imitates Wisdom's visibility but perverts her purpose, offering destruction disguised as pleasure or knowledge, thereby emphasizing the need for acute spiritual discernment to navigate the choices presented in life, as seen throughout the book of Proverbs.
Exposition and Analysis
Key Word Analysis
This verb (H3427) denotes a settled, established posture, implying more than a fleeting presence. It suggests dwelling, remaining, or even taking up residence. In this context, Folly is not merely passing through; she has established herself in a fixed position, patiently waiting and actively inviting. This settled posture underscores her persistent and deliberate strategy of enticement, indicating a permanent and pervasive influence rather than a transient one.
Derived from a root meaning "covered," this word (H3678) primarily refers to a throne or a dignified chair. It implies a position of authority, comfort, or even judgment. By sitting "on a seat," Folly appropriates a posture of importance or ease, lending a deceptive air of legitimacy or comfort to her destructive enterprise, much like a queen or judge might preside. This elevates her perceived status, making her invitation seem more credible or appealing.
This term (H4791) refers to an elevated or lofty place, signifying prominence, visibility, and often, dignity or authority. Placing Folly "in the high places of the city" means she is positioned where she can be seen by many, maximizing her exposure and reach. This public visibility is crucial to her strategy of ensnaring the naive, as she operates not in secret, but in plain sight, making her temptations widely accessible and seemingly unavoidable.
Verse Breakdown
"For she sitteth at the door of her house"
This clause describes Folly's deliberate and accessible posture. The "door" (Hebrew, pethach' H6607) represents an opening, a threshold, or an entrance—a point of transition and decision. Folly positions herself at this critical juncture, making herself readily available to anyone entering or leaving her domain, which is implicitly a place of moral compromise and ultimate ruin (her "house," Hebrew, bayith' H1004). Her "sitting" suggests a patient, settled, and inviting stance, not unlike a harlot waiting for clients.
"on a seat"
This phrase further emphasizes Folly's established and perhaps even comfortable or authoritative presence. It's not a casual leaning, but a deliberate occupation of a place of rest or prominence (Hebrew, kiççêʼ' H3678). This "seat" might symbolize the deceptive comfort and false security that Folly offers to those who succumb to her allure, masking the perilous end of her path. It lends an air of legitimacy or ease to her destructive propositions.
"in the high places of the city"
This final phrase specifies the location, highlighting its public and prominent nature. "High places" (Hebrew, mârôwm' H4791) refers to elevated, visible points like city gates, watchtowers, or public squares within the "city" (Hebrew, qereth' H7176). By choosing such a conspicuous location, Folly ensures maximum visibility and accessibility to the populace, especially those who are simple or easily swayed. This public display contrasts sharply with the hidden nature of true wisdom for those who do not seek it, yet mimics Wisdom's own public call, albeit with malicious intent.
Literary Devices
The primary literary device at play in Proverbs 9:14 is Personification, where the abstract concept of "Folly" is embodied as a distinct female character, Lady Folly. She is given human attributes and actions, such as sitting, speaking, and inviting, making her abstract nature tangible and relatable to the audience. There is also strong Symbolism embedded in the imagery: the "door of her house" symbolizes a point of entry into a destructive lifestyle, representing a threshold of moral choice; the "seat" represents a deceptive sense of ease, comfort, or even false authority; and "high places of the city" symbolize public visibility, pervasive temptation, and the widespread nature of sin in society. The verse also employs Contrast, as Folly's public display and invitation subtly but powerfully contrast with Lady Wisdom's similar, yet morally opposite, public call and feast described earlier in the chapter and in Proverbs 8, highlighting the critical choice before humanity.
Theological and Thematic Connections
Proverbs 9:14 serves as a profound theological statement on the nature of temptation and the ever-present allure of sin. Lady Folly's public and strategic positioning highlights that evil often presents itself not in hidden corners, but in plain sight, mimicking what is good or desirable. This accessibility makes discernment crucial, as the path to destruction is often wide and easily entered, appearing attractive and convenient. The "seat" and "high places" signify that folly can assume an air of legitimacy, comfort, or even authority, drawing in those who are not grounded in true wisdom. Theologically, this underscores the constant spiritual battle and the need for believers to be vigilant against deceptive influences that permeate society, recognizing that the world's wisdom is often folly in God's eyes.
Reflection and Application
Proverbs 9:14 offers a timeless warning for believers navigating a complex world. Lady Folly's conspicuous presence reminds us that temptation is rarely subtle or hidden; rather, it often parades itself in plain sight, leveraging the "high places" of our contemporary society—be it through media, popular culture, social trends, or even seemingly legitimate ideologies. The "seat at the door" symbolizes the ease and accessibility with which sin presents itself, promising immediate gratification or false wisdom, masking the ultimate spiritual and relational devastation it brings. Therefore, we are called to cultivate an active and robust discernment, not merely avoiding obvious evils, but critically evaluating every influence that seeks to draw us in. This requires a proactive commitment to God's Word, allowing it to sharpen our spiritual senses and empower us to distinguish between the genuine, life-giving invitation of God's wisdom and the destructive enticements of Folly. Our spiritual health depends on our ability to recognize and resist these pervasive lures.
Questions for Reflection
FAQ
Why is Folly described as sitting "at the door of her house" and "on a seat"?
This imagery emphasizes Lady Folly's deliberate, settled, and accessible posture. "At the door" signifies she is at a point of entry or exit, a place of transition where decisions are made. Her "house" is her domain, a place of spiritual danger. Sitting "on a seat" suggests a position of comfort, authority, or even a place of business, mimicking the respectable figures who would sit at city gates. This strategic placement allows her to patiently wait and actively entice the unsuspecting, making her destructive invitation seem appealing or even legitimate, much like the seductive woman described in Proverbs 7:6-12.
What is the significance of "high places of the city"?
"High places of the city" refers to prominent, elevated, and highly visible locations such as city gates, public squares, or marketplaces. These were central hubs for public life, commerce, and communication in ancient cities. By positioning herself here, Lady Folly ensures maximum visibility and accessibility to a wide audience. This contrasts her destructive intent with Lady Wisdom's beneficial public call (Proverbs 8:2-3), yet highlights that temptation often operates in plain sight, not always in hidden corners, making it a pervasive societal challenge.
How does Lady Folly's strategy compare to Lady Wisdom's?
Both Lady Wisdom and Lady Folly make public invitations, but their intentions, methods, and outcomes are diametrically opposed. Lady Wisdom builds her house, prepares a rich feast, and calls out to the simple to partake of life, understanding, and true knowledge (Proverbs 9:1-6). Lady Folly, on the other hand, is "clamorous" and "simple," offering stolen water and secret bread (Proverbs 9:17), which ultimately leads to death and the depths of Sheol (Proverbs 9:18). Folly's strategy is one of deceptive mimicry; she adopts Wisdom's public visibility to lure victims into a path of destruction, highlighting the critical need for discernment between the two paths, as discussed throughout the wisdom literature.
Christ-Centered Fulfillment
Proverbs 9:14, with Lady Folly's public and deceptive invitation, finds its ultimate contrast and fulfillment in Jesus Christ, who is the very embodiment of God's wisdom. While Folly sits on a "seat" of false authority in the "high places" of worldly enticement, Christ is enthroned in the true "high places" of heaven, at the right hand of God, from where He reigns with all authority (Ephesians 1:20-21). He is not merely "at the door" of a house of destruction, but He Himself declares, "I am the door. If anyone enters by Me, he will be saved" (John 10:9). Unlike Folly's invitation to stolen pleasures that lead to death, Jesus offers living water and the bread of life, freely given, leading to eternal life (John 6:35, John 4:14). He is the true Wisdom of God, calling out not from a seat of deceptive comfort, but from a cross of self-sacrificial love, inviting all who are weary and burdened to find true rest in Him (Matthew 11:28-30). In Christ, the deceptive allure of Folly is exposed, and the genuine, life-giving call of God's wisdom is fully realized, offering a path that leads to abundant and everlasting life (John 10:10).