Proverbs 7:1-20

7:1-5 — 1 My son, keep my words and treasure up my commandments with you; 2 keep my commandments and live; keep my teaching as the apple of your eye; 3 bind them on your fingers; write them on the tablet of your heart. 4 Say to wisdom, “You are my sister,” and call insight your intimate friend, 5 to keep you from the forbidden woman, from the adulteress with her smooth words.

Just like 6:20-35, the father exhorts the son to treasure his words of instruction. In 6:24, it is “to preserve (לִ֭שְׁמָרְךָ) you from the evil ( רָ֑ע) woman, from the smooth tongue of the adulteress.” Similarly, in 7:5, it is also “to keep (לִ֭שְׁמָרְךָ) you from the forbidden ( זָרָ֑ה) woman, from the adulteress with her smooth words.” The purpose in both chs. 6 and 7 is the same — that is, to keep (same verb in both verses) his son from the kind of women that will destroy his soul (the two verses contain minor differences).

The way to keep from falling into this wicked woman’s arms is to cultivate an intimate relationship with wisdom — “Say to wisdom, ‘You are my sister,’ and call insight your intimate friend.” (v. 4) To relish her is to resist the adulteress. One cannot resist the temptation simply by denying it; the young man must also pursue something. Pursue lady wisdom and flee from the licentious wench.

7:6-9 — 6 For at the window of my house I have looked out through my lattice, 7 and I have seen among the simple, I have perceived among the youths, a young man lacking sense, 8 passing along the street near her corner, taking the road to her house 9 in the twilight, in the evening, at the time of night and darkness.

Here, the father recounts a scene (perhaps he saw it — yet, we can all easily imagine such a scenario) that describes the situation he wants his son to avoid. Observation and experience come to the aid of wisdom. Here is a naïve young man walking along, perhaps haphazardly or with some intent. Either way, he should have known better. The point is not over the actual intent of the young man but the real actions of the young man. Whether purposeful or not, he walks on dangerous ground.

Hubbard notes that he leaves the group (“among the youths”) and walks into an area that only invites trouble: “The bad choice began with the impulse to leave the group and venture out alone into an evening so ‘black’ and ‘dark’ that it seemed to offer anonymity and obscurity. The thirst for illicit adventures, untried experiences, is part of the deceptiveness of immorality. It was as though the teacher could have predicted what the youth had only subliminal hankerings for.” (Hubbard) This suggests that the young man kind of sensed it wasn’t the best idea but more or less tempted himself into it. “I wasn’t looking for this woman; she came to me.” But what did he expect to find walking around aimlessly at night around a domicile that housed a woman of ill repute? It was not a wise course of action. [Can we not hear some say, “What was wrong with walking around at night? It wasn’t his fault.”] “The gullible here exhibits his fundamental flaw; he is dull and incautious, unaware of the danger of making his way through the darkening streets in her domain.…He is not a downright immoral fellow…because she has to find him and seduce him, but a dimwit who needs some powerful persuasion to get him into bed with the unchaste wife.” (Waltke)

Another commentator succinctly portrays the young naïve “victim”: “Young, inexperienced, featherbrained, he is the very sort to need arming with borrowed wisdom. He wanders into temptation, where place (8) and time (9) can join forces against him; and if he is aimless, his temptress is not.” (Kidner)

Basically, this gullible fellow was at the wrong place at the wrong time and ran into the wrong woman. If he is a victim, he is one by foolish decisions. Some people just tend to make wrong decisions all the time and what befalls them is only inevitable. Wisdom would have asked, “What good can come from walking alone in the dark late at night?” Folly says, “There is no harm in walking around at night.” The fool calls the wise, “Legalist!” The wise knows what end holds.

7:10-20 — 10 And behold, the woman meets him, dressed as a prostitute, wily of heart. 11 She is loud and wayward; her feet do not stay at home; 12 now in the street, now in the market, and at every corner she lies in wait. 13 She seizes him and kisses him, and with bold face she says to him, 14 “I had to offer sacrifices, and today I have paid my vows; 15 so now I have come out to meet you, to seek you eagerly, and I have found you. 16 I have spread my couch with coverings, colored linens from Egyptian linen; 17 I have perfumed my bed with myrrh, aloes, and cinnamon. 18 Come, let us take our fill of love till morning; let us delight ourselves with love. 19 For my husband is not at home; he has gone on a long journey; 20 he took a bag of money with him; at full moon he will come home.”

The young naïve fool is no match for this woman. This woman’s attire gives her away — she is wily of heart, loud, and always in the streets (vv. 11b-12). She plays her part by forcing  herself upon him (v. 13). It is not mere sensuality that wins the day; her speech is used to persuade and seduce the gullible.

Several things can be noticed here: she is unabashed in her intentions (v. 13); she gives a noble twist to perverse intentions (“I had to offer sacrifices…”) (v. 14); she flatters him by singling him out (“I have come out to meet YOU, to seek YOU eagerly, and I have found YOU”) (v. 15) — but surely Waltke is right, “In fact he is the right one because he looks brainless.”; she presents the perfect sensual vision and circumstance (vv. 16-17); she is unreserved and explicit about her intentions and desires (v. 18); all possible dangers in this encounter are removed — no reason to hold back (vv. 19-20— her husband is physically (v. 19) and temporally (v. 20) removed). In this last point, she is suggesting that the encounter could well be for more than one evening.

The point here is simple to see. A gullible thoughtless young man will be no match for a sensual conniving adulteress. If wisdom is not our intimate friend, then we will eventually fall prey to this evil forbidden woman. If Lady Wisdom is not cherished then Madam Folly will seduce us.

Proverbs 6:20-35

Once again, wisdom addresses the topic of sexual temptations. He spoke of it early on in 2:16-19 and ch. 5. The son’s entire future could be ruined in this area if he does not follow. That is why it is mentioned so often in these six (actually seven) chapters. The young man could be permanently damaged by going after the wrong woman. How many have we known whose future was wrecked because of mistakes in this area?

6:20-22 — 20 My son, keep your father’s commandment, and forsake not your mother’s teaching. 21 Bind them on your heart always; tie them around your neck. 22 When you walk, they will lead you; when you lie down, they will watch over you; and when you awake, they will talk with you.

In these verses, the father exhorts his son to maintain the parent’s instruction or command (vv. 20-21). Like Deut. 4:4-9, the son is to bind them to his heart. Why? Because the exhortations are called “teaching, instruction, command (תֹּורַ֥ת)”  and “instruction or command (מִצְוַ֣ת)” (vv. 20, 23) “conveying the father’s belief that the behavior he is prohibiting carries the weight of divine law.” (Longman) What he has to say will guide the son in everything he does (walk, lie down, awake in v. 22). The benefits are not just for his waking moments but for his lying down (or sleeping hours) as well.

6:23-24 —23 For the commandment is a lamp and the teaching a light, and the reproofs of discipline are the way of life, 24 to preserve you from the evil woman, from the smooth tongue of the adulteress.

Light and life are promised to those who follow in this matter. But it is not easy; “reproof of discipline” (often used with reference to hard work, corporal punishment, etc.) means that it is going to be hard. “One’s natural propensity would be to give in to the strong temptations that lead one to leave the right path, so the parents remind the son that it takes work.” (Longman)

The father has addressed this before. In 5:7ff., the fathers warns against going near the woman’s door (5:8). In this, the father seems to warn his son against a sensual woman’s advances. Illegitimate sexual relationships are forbidden by God (seventh commandment, Ex. 20:14). In v. 24, her smooth tongue (smoothness, slipperiness) will seek to seduce the young man.  If the matter is not settled in the heart, her smooth words will nestle deeply there.

6:25-26 — 25 Do not desire her beauty in your heart, and do not let her capture you with her eyelashes; 26 for the price of a prostitute is only a loaf of bread, but a married woman hunts down a precious life. 27 Can a man carry fire next to his chest and his clothes not be burned? 28 Or can one walk on hot coals and his feet not be scorched?

A young man may know it is wrong to pursue an adulteress but still desire or lust for her. If his heart desires her, then her glance and beauty will captivate him. If her words were ineffective (v. 24), then her looks will easily seduce him. Here, we must remember to keep our eyes to ourselves. Wandering eyes with an unsettled heart can easily fall prey to such women. Of course the principle applies to both young men and women. The smooth words of a young man and his attempt to captivate her may be more than she can handle. The matter must be settled first in the heart — “Do not desire her beauty in your heart…”

Two kinds of women are to be avoided. The evil woman (or prostitute as in v. 26) and a seductive woman or adulteress (vv. 24, 26). “The point seems to be that the prostitute will sap material resources, but when one sleeps with a married woman, one must reckon with her jealous husband, who will have the support of the law behind him as he seeks revenge.” (Longman)

No one who commits adultery by taking another man’s wife will be safe. Verses 27-28 tell us that he will inevitably be burned. Both kinds of women are wrong but the latter is worse. The prostitute may cost him his money but a relationship with an adulteress may cost him his life. One cannot get away unscathed; it is inescapable punishment. “The danger of sleeping with a woman other than one’s wife is comparable to scooping hot coals in one’s lap.” (Longman)

The NT teaches the same. Hebrews 13:4 says, “Let marriage be held in honor among all, and let the marriage bed be undefiled, for God will judge the sexually immoral and adulterous.” Too often in our culture, adultery is seen as a bad but tolerable sin. Men excuse other men and politicians believe all will be forgotten. God will hold such men accountable; it is one of those sins specially listed in Heb. that promises God’s punishment. Remember, 1 Corinthians 6:9-10, “Do you not know that the unrighteous will not inherit the kingdom of God? Do not be deceived: neither the sexually immoral, nor idolaters, nor adulterers, nor men who practice homosexuality, nor thieves, nor the greedy, nor drunkards, nor revilers, nor swindlers will inherit the kingdom of God.” In 1Cor. 6:15-20, Paul exhorts us to “flee from sexual immorality” (v. 18; cf. Acts 15:29) and that we are not to be joined to a prostitute.

6:29-36 —29 So is he who goes in to his neighbor’s wife; none who touches her will go unpunished. 30 People do not despise a thief if he steals to satisfy his appetite when he is hungry, 31 but if he is caught, he will pay sevenfold; he will give all the goods of his house. 32 He who commits adultery lacks sense; he who does it destroys himself. 33 Wounds and dishonor will he get, and his disgrace will not be wiped away. 34 For jealousy makes a man furious, and he will not spare when he takes revenge. 35 He will accept no compensation; he will refuse though you multiply gifts.

As relationship with another man’s wife is doubly heinous, so wisdom explains it in greater detail here. The argument here is more practical than ethical. One could readily understand why a hungry thief might still but he will still pay for it when he is caught (vv. 31-32)— he can be pitied as well as punished. But adultery is not spawned by necessity but by folly. The hungry thief can learn but an adulterer will only destroy himself. No pity will be given to an adulterer. “But the sin of the adulterer claims no sympathy. His plea is not the cry of hunger, but of lust; not want, but wantonness; not the lack of bread, but of understanding.” (Bridges)

First of all, he will be punished and disgraced (v. 33). He will be publicly exposed; everyone will know of his folly. This will mark his life “his disgrace will not be wiped away.” Do we not remember King David? Do we not know of fallen “evangelists”? Pleasure for an hour will yield shame for a lifetime.

In an adulterous situation, two marriages are damaged. The jealous husband will not be satisfied until he avenges the adulterer. No amount of money can give way to the jealous man’s anger. In Deut. 22:22, death was the penalty for both the man and the woman. There seems to be some suggestion that certain offences could be commuted into monetary fines (cf. Ex. 21:30) but in this situation, the jealous husband will not be satisfied.

Both the OT and the New view sexual sins as being heinous and damaging (spiritually and physically). Are STDs God’s way of dealing with a society that tolerates rampant sexual sins? Why are sexual sins so rampant in the church? Who here has never heard of it in the church? I scarcely know of a church that has not been impacted one way or another in this area. It is not legalism to warn against these things; it is folly if the church does not. Are we better than wisdom? Are we wiser than God?

ONE — It is important that we instruct our children in these matters. That is what the wise father does. Prudishness without instruction will surely ruin our children.

TWO — We must also speak of the practical repercussions of such sins. Such concrete examples may persuade the heart.

THREE — We must remind them of the inevitability of punishment on account of these sins. God will not idly sit by.

FOUR — We must not believe any of our children are “beyond” these instructions. It is God’s Word for all our children. Let none of our children think that they are “beyond” such things: “Self-confidence sees and fears no danger. ‘I can look to myself; I need not go too far, and I shall get no harm.’ But the temptation sets upon a congenial nature like fuel, not water, on the fire.” (Bridges)

FIVE — Though Proverbs does not highlight the redemption in Christ, we must also remember that Christ is merciful to all sinners. He rescued and cleansed the sexually immoral, adulterers, homosexuals, etc. — “And such were some of you. But you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and by the Spirit of God.” (1Cor. 6:11) Our Lord can and has redeemed and cleansed the sexually immoral.

SIX — For all of us, “Let us learn to seek Divine strength to ‘watch and pray’ continually; and, while we ‘think we stand, to take heed lest we fall.’” (1 Cor. x. 12)

Proverbs 6:16-19

Remember, these are instructions of a father to his son (6:1; cf. 6:20). Serious descriptions are given to warn the son. What he began in v. 12 he continues in this. Not only will worthless men be broken beyond healing (v. 15b), God also hates them do such things.

I think Hubbard is correct about these two passages: “If we are right in seeing ‘discord’ (v. 19) as the heart of the passage and in finding frivolous or malicious litigation as a chief expression of that discord, then we may see a contentious note in each of the first six rungs in the ladder by which we ascend to the climax of the final clause (v. 19b).” (Hubbard, 102) That is, each one of these abominations will serve to advance discord.

6:16-17 — 16 There are six things that the LORD hates, seven that are an abomination to him: 17 haughty eyes, a lying tongue, and hands that shed innocent blood,

Seven abominations are listed here.[1] These are the things that the Lord hates. They are an abomination to him. God is not ashamed to state that He hates these things and because His displeasure or hatred against them is so clear, we must be careful to give our attention to what they are. “Man conceives of God in his heart as ‘such a one as himself’ (Ps. 1.21), looking with indifference at sin.” (Bridges) But God is not a man that He can look upon wickedness with favor (see Hab. 1:13; Ps. 5:4-5). This is the way God looks at these offenses.

The first abomination is “haughty eyes. ” The first four are tied to a body part. “Haughty (or lifted up) eyes denote a demeanor shaped by pride…pride does not allow a person to be self-critical. Thus, such people perpetuate bad behavior.” (Longman) The haughty demeanor can never bring concord; the haughty man must take first place and he will be reckoned with — if not, the unfortunate person will suffer his personal wrath. “Arrogance means self-exaltation over another person and violates the fundamentally equal honor of each individual (cf. 8:13; 16:5; 29:23).” (Waltke)

The second is “a lying tongue.” This man will play loose with the truth (cf. Hubbard) and it may have in view a legal court situation. God hates a lying tongue though it is greatly permitted and tolerable in our culture. Haughty eyes express contempt for others and a lying tongue will show contempt for their reputation and name.

The third abomination listed here is the one who is swift to shed innocent blood. If one has contempt for another then one will utilize whatever means possible to show contempt for innocent life. Here, it must be noted that shedding blood is not itself forbidden but instead, shedding innocent blood is in view. One who is haughty may not be able to murder someone but his heart is enraged against the other person (a murderous heart) and would do so if tolerated (cf. Haman in Esther).

6:18 — a heart that devises wicked plans, feet that make haste to run to evil,

We are brought back into the heart of the man. This is the fourth thing God hates, viz., those who devise wicked plans. Perhaps they could not lay hands upon the one on whom they look down. They can only devise a wicked plan to get them. How many people have done this in the church? In their beds, in their homes, with their brethren, they’ve devised ways to spring their wicked plan which their wicked hearts hatched. This too the Lord hates.

Fifthly, not only do they devise a wick plan, they are quick to see it come to pass. They “make haste to run to evil.” They are not reluctant victims; they are calculating perpetrators. They are zealous about their evil: “The verset ‘catches the note of urgency involved in the crime — no step spared, no second wasted, no base left uncovered in the execution of the plot.” (cited in Waltke, 347)

6:19 — a false witness who breathes out lies, and one who sows discord among brothers.

The sixth thing is the willingness to speak a lie in a legal context. Body parts are no longer mentioned. Not only lying (e.g. second abomination) but lying under oath is abominable to the Lord.

The last thing is what we already mentioned. Discord is sown! The six abominable things will produce discord. All these can stand on their own but in this passage, they can easily be connected to lead to “discord among brothers.” [or relatives, kinsmen, or something broader] “If the heavenly ‘dew descends upon the brethren that dwell together in unity’ (Ps. cxxxiii.), a withering blast will fall on those, who, mistaking prejudice for principle, ‘cause divisions’ for their own selfish ends. …Fearful is the Lord’s mark upon them — ‘sensual, having not the Spirit.’ [Jude 19; 1 Cor. 3:3, 4]

The sower of discord among brethren, are worse than those who set fire to the houses of their neighbours. They kindle flames which burn with unrelenting fury, and set on fire families and provinces, and sometimes even nations themselves. They not only sin, but, like Jeroboam the son of Nebat, they cause multitudes of sin, destroying that charity which is the soul of every commandment, and disseminating those corrupt passions, which prove incentives to all the works of mischief. The God whose commandments are all included in love, and who sent his Son to be our peace, cannot but abhor these sons of Belial. Surely he will make their mischiefs to recoil with an awful vengeance upon their own heads. (Lawson)

ERGO — we learn the value of instructing others in the way God will treat iniquitous people (v. 15) and how He hates their ways (v. 16). It is not merely the father pointing out what his son should avoid; he is saying that God hates these things as well.

Furthermore, we must realize the serious nature of causing discord. Unless it is for God and His truth, we should humbly do all that we can to live in peace with all men, especially with our brethren in the faith. The Gospel itself causes divisions; we ought not to instigate it with our own wicked hearts. It is an abomination to our God.

Proverbs 6:12-15

One characteristic unifies this and the following passage (vv. 14 & 19): sowing discord.[1] Previously, the father urged his pupil not to be lazy. Now he describes what a worthless person looks like.  The contrast between the passage above and this one is quite stark (in the words of Charles Bridges): “What a contrast between the inactivity of the sluggard and the unwearied diligence of the naughty person!” (Bridges)

6:12 — A worthless person, a wicked man, goes about with crooked speech,

He is a worthless person (literally “man of Belial” in Hebrew, אָדָ֣ם בְּ֭לִיַּעַל) The word “denotes one who is implacably wicked and who agitates against all that is good.” (Waltke). His speech is crooked (or fraudulent speech) — one who “distorts the truth on which a straight and sound society is built” (Waltke).

6:13 — winks with his eyes, signals with his feet, points with his finger,

In summary, “With a hint here, and a wink or a gesture there, the troublemaker can sow discord at will—until God’s hour strikes for him.” (Kidner) The point is not we ought not to wink but these gestures should not be used to advance wickedness. Waltke and others note that these gestures may be expressions of superiority, condescending attitude, etc. “By his devious and invidious motions he attempts to derogate others and thereby to lower their status in the eyes of associates. In turn, a troublemaker feels superior, and this ego satisfaction is his ultimate desire and goal.” (Waltke, citing Pault).[2]

6:14 — with perverted heart devises evil, continually sowing discord;

Similar to the way Paul describes the various facets of one’s body to teach the doctrine of total depravity, so the father describes how a worthless fellow oozes out wickedness. His speech eyes, feet, finger and now the heart are listed. The man of Belial devises evil in his heart; it is not just external behavior — it comes from the heart. “The heart is the core of a person from which emanate all actions, motives, and speech. The heart of an evil person is bent on evil.” (Longman)

The end result of these expressions of worthlessness and wickedness is that it sows discord. “All their choices (‘heart’) are malicious, because discord among the people, disruption of community consensus and family unity, are their aim. Such discord may even carry them into court to try to give legal expression of the contentiousness…” (suggested from the Hebrew word for discord – a judicial term). (Hubbard)

6:15 — therefore calamity will come upon him suddenly; in a moment he will be broken beyond healing.

Such a person will come to ruin; God will see to it. “They may seem as though they are getting away with their actions, but they will ultimately be ruined; that ruin will come suddenly and will not be reversible.” (Longman) “Sudden destruction is probably a sign of divine wrath and indirectly incorporates the troublemaker among the ranks of the wicked (see 3:25).” (Waltke)

ERGO — We are warned against living this kind of life. Being a sluggard is one thing; being a wicked troublemaker is another. Wickedness cannot live alone; it must spread and it will do what it can to express itself. What is interesting about this “worthless man” is that the ultimate expression of his iniquity is discord. That vice is once again highlighted in the next passage.

How does one sow discord in the church? Will it always appear to be malevolent and vindictive? This passage views sowing discord as the culmination of a wicked man. Why does the church and our culture not view this as a serious vice (or does it)?

Proverbs 6:6-11

The father has spoken about finances in some measure in vv. 1-5. Now he urges his son to be industrious. The father is concerned about the way his son uses his money and time. These two things (along with what follows after) greatly affect a man.

6:6-8 — 6 Go to the ant, O sluggard; consider her ways, and be wise. 7 Without having any chief, officer, or ruler, 8 she prepares her bread in summer and gathers her food in harvest.

Though we may know more than the beasts, yet the smallest of insects can teach us.  The young sluggard is bidden to go to the ant to learn. The ants have no one goading them on and yet they get all their work done and acquire all their necessities (30:25, “… the ants are a people not strong, yet they provide their food in the summer…”). If we reflect on their behavior and heed their industry, we will be wise (“consider her ways, and be wise”).

The father addresses a pupil who is perhaps not a sluggard but one who may easily become one (Hubbard). Remember, we can lose all that we have by chasing a wicked woman (5:7-10) as well as putting up security for someone (6:1-5). The other way we can come to impoverishment is sheer laziness.

6:9-11 — 9 How long will you lie there, O sluggard? When will you arise from your sleep? 10 A little sleep, a little slumber, a little folding of the hands to rest, 11 and poverty will come upon you like a robber, and want like an armed man.

Not only must the sluggard consider the God’s creatures but he is also exhorted to awake from his slumber. It is said by some that the most unproductive tend to sleep the most. Sleeping too long is often a symptom of laziness (all things being equal). Lawson says,  “It is a shame for men to give up to sleep a third part of their time, but it is not less so to spend our waking hours in doing nothing, or in doing what is as unprofitable.” (Lawson)

Verse 10 is the sage’s observation. A little bit of all of these things can only lead to one thing. The sluggard may defend his “little” sleep, slumber, and folding of his hands to rest. This may be his response to the question of How long? Just a little bit more! “The lazy person says they just want a ‘little sleep,’ but we suspect that little nap will become a long sleep to avoid work necessary to sustain life.” (Longman)

This indolence has consequences. Poverty will come upon them quickly. The phrase “armed man” may better be translated as “beggar” or “insolent man.” “The house of the sluggard is the haunt of poverty, and it comes not like an invited guest, whose visit is expected, but like a traveler, whose approach is unforeseen. It comes like an armed man, and gains an easy victory over the naked and slumbering sluggard.” (Lawson) “The doom of the sluggard travels swiftly and is inevitable. While he slumbers inertly, Poverty is coming on apace, drawing nearer to him every moment; and when it comes, it falls upon him like an armed man…from whom there is no escape.” (Perowne)

The opposite of this is hard work; to be busy and productive.  “Hard work ought to be the normal routine of us who serve a carpenter-Christ, who follow the lead of a tentmaker-Apostle, and who call ourselves children of a Father who is still working (John 5:17).” (Hubbard)

Some Lessons

1. Believers should be busy and productive. Our culture is too preoccupied with pleasure and entertainment. TV, internet, games, outings, etc. may all have their legitimate place but they must not take a large part of our time or impede the proper and productive use of our time.

2. This is not arguing against legitimate sleep.

3. Christians have been known to be productive. It has been said that Christ’s work in the hearts of men and women have often freed men from their waste (drunkenness, gambling, prostitutes, sinful entertainment, etc.)

4. “The idle man is bad, but the mischievous man is still worse; but indeed it generally happens, that he who is enslaved by the one of these vices, becomes in process of time the slave of the other also.” (Lawson)

5. “Laziness is a breach of love. It refuses to carry its own weight let alone help with the loads of the rest of us who plod along supporting our young, our aged, our infirm. We have no surplus energy to carry those who can walk and will not.” (Hubbard)

On the Sluggard and Hard Work in Proverbs[1]

Proverbs has strong words against laziness. Laziness leads to poverty (10:4) and at best, it will lead him to forced labor (12:24). His worthless pursuits (or frivolity) show that he lacks sense (12:11) and they will lead him to poverty (28:19). Not only worthless pursuits but mere talk will also lead to poverty (14:23) and hunger (19:15). This suggests that the man may be busy and talk much about all that he is doing and intends to do but at bottom, he is bone lazy and wants a quick gain — it can only lead to poverty because it is without wisdom and not God’s way. His way is “like a hedge of thorns” (15:19) and is a “brother to him who destroys” (18:9).

Sleeping when he should work will bring shame (10:5) and his slothfulness “casts into a deep sleep” (19:15). They should not love sleep (20:13) but as it is, “As a door turns on its hinges, so does a sluggard on his bed.” (26:14) He will not plow when he needs to (20:4) though he will look for food in the harvest but will find nothing (20:4). Yet, he is “wiser in his own eyes than seven men who can answer sensibly.” (26:16)

The sluggard is so lazy that he “buries his hand in the dish” and won’t “even bring it back to his mouth” (19:24) for “it wears him out to bring it back to his mouth” (26:15). His hand refuses to work (21:25). The sluggard won’t even roast his game (12:27) nor will he get what he desires (13:4). He will have all kinds of excuses and says things like, “There is a lion outside! I shall be killed in the streets!” (22:13; 26:13). Indeed, “the desire of the sluggard kills him” (21:25).

24:30-34, “I passed by the field of a sluggard, by the vineyard of a man lacking sense, and behold, it was all overgrown with thorns; the ground was covered with nettles, and its stone wall was broken down. Then I saw and considered it; I looked and received instruction. A little sleep, a little slumber, a little folding of the hands to rest, and poverty will come upon you like a robber, and want like an armed man.” (cf. 6:6-11)

But we are strongly encouraged to work hard. The wise gathers (10:5) and opens his eyes instead of sleeping (20:13). Working our land will allow us to have what we need (12:11) and hard work can lead to wealth (“…the hand of the diligent makes rich.” [10:4; cf. 12:27; 13:4; 28:19]) and may enable the person to rule (12:24). His diligence and skill will elevate him: “Do you see a man skillful in his work? He will stand before kings; he will not stand before obscure men.” (22:29)

We are taught that “in all toil there is profit” (14:23). Though we may not become rich through diligence, careful planning, etc. we will have enough. This principle must be fixed in our minds. We are to be like the woman in Proverbs 31. “She looks well to the ways of her household and does not eat the bread of idleness.” (31:27) We will have enough when we work (because the Lord does not let the righteous go hungry, 10:3). The same principle and encouragement can be found with greater clarity in 27:23-27: “Know well the condition of your flocks, and give attention to your herds, for riches do not last forever; and does a crown endure to all generations? When the grass is gone and the new growth appears and the vegetation of the mountains is gathered, the lambs will provide your clothing, and the goats the price of a field. There will be enough goats’ milk for your food, for the food of your household and maintenance for your girls.” One commentator says this: “It may well be a warning not to let the pressures of urbane activities and the lure of get-rich-quick schemes seduce attention from the enduring and indispensable tasks of feeding and clothing one’s household and providing ‘nourishment’ for one’s helpers.” (Hubbard) Waltke adds, “To involve himself fully and personally with his sources of income will take the energy, discipline, kindness, shrewdness, and other virtues bestowed by wisdom.”

That is the point of all this — wisdom shows itself in a person’s industrious ways. Though we are exhorted not to trust in riches (11:28) yet we are also taught that diligence will make rich (10:4). God blesses the efforts of the righteous and adds no sorrow to it (10:22, more on this when we come to it). But how does one do this? Wisdom enables one to be industrious and helps the person to prepare. These things do not simply come to us — in Proverbs, they are the expressions of wisdom as well as the effects of wisdom in a person’s life. He has a proper view of work and wealth (not like 18:11, “A rich man’s wealth is his strong city, and like a high wall in his imagination.”) The point of these verses is not, “Just work hard. Do it!” Rather, show wisdom (rooted in our Lord) in the area of your vocation. Proverbs teaches us what wisdom looks like when it comes to work and planning. Mere work is not the expression of wisdom; rather, work done with an eye to God’s glory is wisdom at work.

Some Questions

•Do these verses teach that all who are poor brought it upon themselves?

•Does it teach us that some of the poor brought it upon themselves?

•What does this teach about sleep? Leisure?

•Our generation fears being a “workaholic.” Do these verses have anything to say?

•It is easy to accuse the “other” person who is in a desperate situation of being slothful (that is, their “sloth” or folly brought it upon themselves). Where does compassion come in?

•Are all industrious people wise? Explain. Or, are all poor people fools?

•Is “poverty” related to morality? To wisdom? Explain.

Proverbs 5:7-14

5:7 — And now, O sons, listen to me, and do not depart from the words of my mouth.

This section begins another speech addressing the same theme. These are practical words of advice. The words of the father’s mouth are to be heeded and not the words of the faithless woman.

5:8 — Keep your way far from her, and do not go near the door of her house,

This is similar to 1 Tim. 2:22 and Mt. 5:28-29 [2 Timothy 2:22 So flee youthful passions and pursue righteousness, faith, love, and peace, along with those who call on the Lord from a pure heart. Matthew 5:28-29 But I say to you that everyone who looks at a woman with lustful intent has already committed adultery with her in his heart. If your right eye causes you to sin, tear it out and throw it away. For it is better that you lose one of your members than that your whole body be thrown into hell.] One does not resist temptation by hanging around the temptress. The young man must flee, keep away, remain at a far distance from her. Eventually, all men will fall if he flirts with temptations like this.

May not a man be permitted to talk with her, merely by way of amusement? Is it unlawful to drink a glass in her house, and to satisfy our curiosity by observing what passes in it, and by what arts she contrives to seduce those who are less established in virtue than ourselves? Yes; it is unlawful to have the least correspondence with her. By the requirements of the ceremonial law, no man was to be in the same house with a leper. The moral law forbids us to enter into a house full of the leprosy of sin. Her house is full of snares, and her hands are as bands. The devil glances in her smiles, and lurks in her dress and in her motions. (Lawson)

5:9-11 — 9 lest you give your honor to others and your years to the merciless, 10 lest strangers take their fill of your strength, and your labors go to the house of a foreigner, 11 and at the end of your life you groan, when your flesh and body are consumed,

To court this woman is to waste our powers, our energies, our honor, our labors, etc. One’s wages and wealth may also be wasted. The general meaning is that all of the young man’s efforts will have been in vain. It was to be for himself and his household but now it is given to other people (did we not see this in the parable of the prodigal son, Lk. 15:13?). “Although sexual immorality today may not lead to slavery, it still leads to alimony, child support, broken homes, hurt, jealousy, lonely people, and venereal disease.” (Waltke)

The father has already described death as the final end (a few verses above), now he shows how that death comes about. The “lot” of the adulterer is a huge waste. His life will be filled with groaning and his body will waste away. There may be temporary exceptions (Hugh Hefner?) but the end still awaits him.

5:12-14 — 12 and you say, “How I hated discipline, and my heart despised reproof! 13 I did not listen to the voice of my teachers or incline my ear to my instructors. 14 I am at the brink of utter ruin in the assembled congregation.”

Only a sheer fool will continue to pant after this life of waste. After all this, he will regret what he did because it yielded nothing good. The assembled congregation is either a legal body appointed to judge this matter or simply the public at large before whom this fool stood. “Made public, adultery brings personal shame, humiliation to loved ones, and loss of respect in the larger community.” (Hubbard) “The public shame… will be complete and unchangeable. No one will ever forget that the son had reached the point of being completely spent by profligate activity.” (Longman)

Proverbs 5

The exhortations in ch. 4 begin to make more sense in the light of chapters 5-7. These repeated pleas to heed the father’s words prepare the son to receive the additional exhortations.  The following three chapters address matters of sex, money, work, violence, etc. The predominant focus is on avoiding sexual immorality. “Moreover, his last two lectures in ch. 4 on avoiding the way of the wicked and on unswerving commitment to the father’s way paved the way to the next three lectures to stay far away from the unchaste wife (chs. 5-7).” (Waltke)

The fifth chapter is aptly summarized by Kidner: “The chapter first uncovers the corruption under the surface-charm of the seductress (1-6), then warns of the price of infidelity (7-14), and finally enlarges on the lasting delight of a faithful marriage, over against its pathetic alternative (15-23).” (Kidner)

Proverbs 5:1-6

5:1-2 — 1 My son, be attentive to my wisdom; incline your ear to my understanding, 2 that you may keep discretion, and your lips may guard knowledge.

Verse 1 begins another plea with “my son.” The father’s plea is repetitive but in this context, it deals with a very practical moral issue. The father assumes that the son is old enough to experience sexual temptations and pleasure (cf. Waltke). In fully receiving the father’s wisdom, the son will have discretion and his lips will guard knowledge. “Attention will enable us to keep knowledge in our hearts, for a wanton imagination, ever dictating corrupt conversation to the lips, proves the beginning of ruin to many of the sons of men.” (Lawson)

5:3 — For the lips of a forbidden woman drip honey, and her speech is smoother than oil,

The ESV has “forbidden woman” (it could be “strange woman” or a seductress (Kidner), or “unchaste wife or woman” (Waltke), etc. Longman says, “She is acting outside of community norms. An adulteress or a prostitute would qualify for this description.”  What is certain is that this woman is not the young man’s wife and he must avoid her.

The young man needs to guard his “lips” because he will need to answer the lips of this woman. Joseph fended off Potiphar’s wife (Gen. 39:8-9) with his godly knowledge. Speech and sexuality go together (“Culturally, it is closely associated with speech: courting speech, seductive speech, love songs, whispered sweet nothings.” Newsom cited in Waltke, 308) This unchaste women (cf. perhaps a married woman, 6:34; 7:19) will speak words that seem to make sense since they are sweet and smooth.

For a young man, his temptation will be a beautiful woman while for a young pious lady, it may be a charming young man. Words will be used to play on the affections of the one being pursued. Will the wisdom from above (vertical speech from the father) rule the heart of the son or the words of the woman (horizontal speech)? Young perverse men have seduced women with flattering words as well as with sensual words. Women have done the same with men. Kind flattering words from the opposite sex can cause the naïve person to easily fall.

5:4 — but in the end she is bitter as wormwood, sharp as a two-edged sword.

Whoever follows her will experience the exact opposite of what seems to be promised. One writer says, “Honey is sweet, but the bee stings and this lady has sting in her tail.” (cf. Waltke) The taste will be like a very bitter (and perhaps poisonous) plant; it is not honey but wormwood. Rather than being smooth like oil, she will be deadly and sharp as a two-edge sword. “…the delicious ends as the disgusting; the soothing, as the murderous” (Kidner) Better to taste the bitterness in repentance than to feel the bitterness of death (cf. Lawson).

5:5-6 — 5 Her feet go down to death; her steps follow the path to Sheol; 6 she does not ponder the path of life; her ways wander, and she does not know it.

This seductress will only lead to death; there is no other place. Sheol and death are synonymous here. Interestingly, v. 6 suggests that she may not be conscious of her ways. “The unfaithful wife, having no home and no future hope, staggers about in her sin (Jer. 14:10; Amos 4:18).… Lacking external instruction and an inner conscience, she can no longer distinguish between right and wrong, and so, without a moral compass to give her direction to true life, she strays to her death.” (Waltke) Some women (as well as men) are bereft of moral sense; they are unaware of their soul-damning ways. She wanders into eternal perdition. The foolish young man who listens to her will also have to embrace her destiny. Heed the warning; do not listen to her, do not follow her.