Proverbs 5:6
She does not consider the path of life; she does not know that her ways are unstable.
She does not consider
The phrase "She does not consider" suggests a lack of reflection or awareness. In the Hebrew text, the word used here is "פֶּן" (pen), which implies a warning or caution. This highlights the importance of wisdom and discernment in making life choices. The absence of consideration indicates a life led without the guidance of wisdom, which is a central theme in Proverbs. The wise are called to deliberate and seek understanding, contrasting with the folly of ignoring the consequences of one's actions.

the path of life
"The path of life" refers to a way of living that aligns with God's will and leads to spiritual fulfillment and eternal life. In Hebrew, "דֶּרֶךְ חַיִּים" (derekh chayyim) signifies a journey or course that is life-giving. This path is often depicted in Scripture as narrow and requiring intentionality and righteousness. The imagery of a path suggests direction and purpose, emphasizing that life is a journey with a destination. The wise are encouraged to walk this path, guided by God's commandments and wisdom.

she does not know
The phrase "she does not know" indicates ignorance or a lack of understanding. The Hebrew word "יָדַע" (yada) means to know intimately or experientially. This lack of knowledge is not merely intellectual but relational and spiritual. It underscores the danger of living without a true understanding of God's ways. In the biblical context, knowing is often associated with a deep, covenantal relationship with God, which this individual lacks.

that her ways are unstable
"Her ways are unstable" describes a life characterized by inconsistency and unreliability. The Hebrew word "נוּעַ" (nu'a) conveys the idea of wavering or being unsteady. This instability is a result of not being anchored in the truth and wisdom of God. In the broader scriptural context, stability is often linked to righteousness and faithfulness to God's word. The instability here serves as a warning of the consequences of living apart from divine wisdom, leading to a life that lacks direction and purpose.

Persons / Places / Events
1. The Adulterous Woman
The primary subject of Proverbs 5 is the adulterous or immoral woman, representing temptation and the dangers of straying from the path of righteousness.

2. Solomon
Traditionally attributed as the author of Proverbs, Solomon imparts wisdom to his son, warning against the seduction of immorality.

3. The Path of Life
A metaphorical concept representing the way of righteousness and obedience to God's commandments.
Teaching Points
The Danger of Ignorance
Ignorance of the consequences of sin leads to instability. We must seek wisdom and understanding to discern the right path.

The Importance of Discernment
Just as the adulterous woman does not consider her ways, we must be vigilant in examining our own lives and choices.

Stability in Righteousness
True stability comes from walking in the path of life, which is grounded in God's Word and His commandments.

Guarding Against Temptation
Recognize the seductive nature of sin and actively guard against it by staying rooted in Scripture and prayer.

The Role of Wisdom
Wisdom is a safeguard against the instability of sin. Pursue wisdom through study, prayer, and fellowship with other believers.
Bible Study Questions
1. How does the description of the adulterous woman in Proverbs 5:6 challenge us to examine our own lives for areas of instability?

2. In what ways can we actively "consider the path of life" in our daily decisions and actions?

3. How do the teachings of Jesus in Matthew 7:13-14 relate to the concept of the "path of life" in Proverbs 5:6?

4. What practical steps can we take to guard against the seductive nature of sin as described in James 1:14-15?

5. How can we cultivate wisdom in our lives to ensure we are not led astray by ignorance or temptation?
Connections to Other Scriptures
Proverbs 4:26-27
These verses emphasize the importance of considering one's path and staying steadfast in righteousness, contrasting with the instability mentioned in Proverbs 5:6.

Matthew 7:13-14
Jesus speaks of the narrow path leading to life, which few find, paralleling the idea of the "path of life" in Proverbs.

James 1:14-15
James discusses how temptation leads to sin and death, echoing the warning against following unstable ways.
MovablenessWilliam Birch.Proverbs 5:6
The Movable Ways of the TempterG. Lawson, D. D.Proverbs 5:6
Caution Against Sexual SinsProverbs 5:1-14
Meretricious Pleasures and Their ResultsE. Johnson Proverbs 5:1-14
Victims of ViceW. Clarkson Proverbs 5:1-20
People
Solomon
Places
Jerusalem
Topics
Canst, Crooked, Doesn't, Findeth, Gives, Heed, Keeps, Knoweth, Lest, Level, Mind, Movable, Moveable, Moved, Path, Paths, Ponder, Road, Shouldest, Shouldst, Uncertain, Unstable, Walk, Wander, Whither
Dictionary of Bible Themes
Proverbs 5:6

     5191   thought

Proverbs 5:1-6

     5745   women

Proverbs 5:1-14

     5345   influence

Proverbs 5:1-23

     5276   crime
     5481   proverb

Proverbs 5:3-6

     6250   temptation, sources

Proverbs 5:3-14

     5707   male and female

Library
The Cords of Sin
'His own iniquities shall take the wicked himself, and he shall be holden with the cords of his sins.'--PROVERBS v. 22. In Hosea's tender picture of the divine training of Israel which, alas! failed of its effect, we read, 'I drew them with cords of a man,' which is further explained as being 'with bands of love.' The metaphor in the prophet's mind is probably that of a child being 'taught to go' and upheld in its first tottering steps by leading-strings. God drew Israel, though Israel did not yield
Alexander Maclaren—Expositions of Holy Scripture

Last Things
A sermon (No. 667) delivered on Sunday morning, December 31, 1865 at the Metropolitan Tabernacle, Newington, by C. H. Spurgeon. "At the last."--Proverbs 5:11. The wise man saw the young and simple straying into the house of the strange woman. The house seemed so completely different from what he knew it to be that he desired to shed a light upon it, that the young man might not sin in the dark, but might understand the nature of his deeds. The wise man looked abroad and he saw but one lamp suitable
C.H. Spurgeon—Sermons on Proverbs

Sinners Bound with the Cords of Sin
A Sermon (No. 915) delivered on Sabbath morning, February 13th, 1870 at the Metropolitan Tabernacle, Newington, by C. H. Spurgeon. "His own iniquities shall take the wicked himself, and he shall be holden with the cords of his sins." -- Proverbs 5:22. The first sentence has reference to a net in which birds or beasts are taken. The ungodly man first of all finds sin to be a bait, and charmed by its apparent pleasantness he indulges in it and then he becomes entangled in its meshes so that he cannot
C.H. Spurgeon—Sermons on Proverbs

Sinners Bound with the Cords of Sin
The first sentence of the text also may have reference to an arrest by an officer of law. The transgressor's own sins shall take him, shall seize him; they bear a warrant for arresting him, they shall judge him, they shall even execute him. Sin, which at the first bringeth to man a specious pleasure, ere long turneth into bitterness, remorse, and fear. Sin is a dragon, with eyes like stars, but it carrieth a deadly sting in its tail. The cup of sin, with rainbow bubbles on its brim, is black with
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 16: 1870

How the Silent and the Talkative are to be Admonished.
(Admonition 15.) Differently to be admonished are the over-silent, and those who spend time in much speaking. For it ought to be insinuated to the over-silent that while they shun some vices unadvisedly, they are, without its being perceived, implicated in worse. For often from bridling the tongue overmuch they suffer from more grievous loquacity in the heart; so that thoughts seethe the more in the mind from being straitened by the violent guard of indiscreet silence. And for the most part they
Leo the Great—Writings of Leo the Great

How the Rude in Sacred Learning, and those who are Learned but not Humble, are to be Admonished.
(Admonition 25.) Differently to be admonished are those who do not understand aright the words of the sacred Law, and those who understand them indeed aright, but speak them not humbly. For those who understand not aright the words of sacred Law are to be admonished to consider that they turn for themselves a most wholesome drought of wine into a cup of poison, and with a medicinal knife inflict on themselves a mortal wound, when they destroy in themselves what was sound by that whereby they ought,
Leo the Great—Writings of Leo the Great

Twenty Second Sunday after Trinity Paul's Thanks and Prayers for Churches.
Text: Philippians 1, 3-11. 3 I thank my God upon all my remembrance of you, 4 always in every supplication of mine on behalf of you all making my supplication with joy, 5 for your fellowship in furtherance of the gospel from the first day until now; 6 being confident of this very thing, that he who began a good work in you will perfect it until the day of Jesus Christ: 7 even as it is right for me to be thus minded on behalf of you all, because I have you in my heart, inasmuch as, both in my bonds
Martin Luther—Epistle Sermons, Vol. III

"The Truth. " Some Generals Proposed.
That what we are to speak to for the clearing and improving this noble piece of truth, that Christ is the Truth, may be the more clearly understood and edifying, we shall first take notice of some generals, and then show particularly how or in what respects Christ is called the Truth; and finally speak to some cases wherein we are to make use of Christ as the Truth. As to the first. There are four general things here to be noticed. 1. This supposeth what our case by nature is, and what we are all
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life

Thirdly, for Thy Actions.
1. Do no evil, though thou mightest; for God will not suffer the least sin, without bitter repentance, to escape unpunished. Leave not undone any good that thou canst. But do nothing without a calling, nor anything in thy calling, till thou hast first taken counsel at God's word (1 Sam. xxx. 8) of its lawfulness, and pray for his blessings upon thy endeavour; and then do it in the name of God, with cheerfulness of heart, committing the success to him, in whose power it is to bless with his grace
Lewis Bayly—The Practice of Piety

The Right Understanding of the Law
Thou shalt have no other Gods before me.' Exod 20: 3. Before I come to the commandments, I shall answer questions, and lay down rules respecting the moral law. What is the difference between the moral laud and the gospel? (1) The law requires that we worship God as our Creator; the gospel, that we worship him in and through Christ. God in Christ is propitious; out of him we may see God's power, justice, and holiness: in him we see his mercy displayed. (2) The moral law requires obedience, but gives
Thomas Watson—The Ten Commandments

Second Great Group of Parables.
(Probably in Peræa.) Subdivision F. Parable of the Rich Man and Lazarus. ^C Luke XVI. 19-31. [The parable we are about to study is a direct advance upon the thoughts in the previous section. We may say generally that if the parable of the unjust steward teaches how riches are to be used, this parable sets forth the terrible consequences of a failure to so use them. Each point of the previous discourse is covered in detail, as will be shown by the references in the discussion of the parable.]
J. W. McGarvey—The Four-Fold Gospel

Proverbs
Many specimens of the so-called Wisdom Literature are preserved for us in the book of Proverbs, for its contents are by no means confined to what we call proverbs. The first nine chapters constitute a continuous discourse, almost in the manner of a sermon; and of the last two chapters, ch. xxx. is largely made up of enigmas, and xxxi. is in part a description of the good housewife. All, however, are rightly subsumed under the idea of wisdom, which to the Hebrew had always moral relations. The Hebrew
John Edgar McFadyen—Introduction to the Old Testament

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