Proverbs 7:5
That they may keep you from the strange woman, from the stranger which flatters with her words.
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Proverbs 7:5. That they may keep thee from the strange woman — One reason why Solomon so often cautions his disciple in this manner, and inculcates upon him the important duty of shunning all acquaintance with lewd women, probably was because he observed those vices to abound more than they had formerly done in his time, in which peace and prosperity had made way for luxury and uncleanness. 7:1-5 We must lay up God's commandments safely. Not only, Keep them, and you shall live; but, Keep them as those that cannot live without them. Those that blame strict and careful walking as needless and too precise, consider not that the law is to be kept as the apple of the eye; indeed the law in the heart is the eye of the soul. Let the word of God dwell in us, and so be written where it will be always at hand to be read. Thus we shall be kept from the fatal effects of our own passions, and the snares of Satan. Let God's word confirm our dread of sin, and resolutions against it.The harlot adulteress of an Eastern city is contrasted with the true feminine ideal of the Wisdom who is to be the "sister" and "kinswoman" Proverbs 7:4 of the young man as he goes on his way through life. See Proverbs 8 in the introduction. 5. The design of the teaching (compare Pr 2:16; 6:24). This privilege Solomon doth so oft inculcate, either because he found in himself the great power and besotting nature of lustful inclinations: or because he observed these vices to abound more in his time, in which peace and prosperity made way for luxury and uncleanness. That they may keep thee from the strange woman,.... Nothing has a greater tendency than Christ and his Gospel, and an intimate acquaintance with them, and a retention of them, to keep from all sin, from all fleshly lusts, from the sin of uncleanness; and also from all the errors, heresies, idolatry, superstition, and will worship, of the whore of Rome; a stranger to God and true godliness, to Christ and his truths, the Spirit and his operations;

from the stranger which flattereth with her words; See Gill on Proverbs 2:16; see Gill on Proverbs 5:3, and see Gill on Proverbs 6:24.

That they may keep thee from the strange woman, from the stranger which flattereth with her words.
5. strange woman … stranger] See Proverbs 2:16, note.

flattereth with] “Heb. maketh smooth her words,” R.V. marg.Verse 5. - That they may keep thee from the strange woman (see on Proverbs 2:16 and Proverbs 6:24). When the heart is filled with the love of what is good, it is armed against the seductions of evil pleasure or whatever may entice the soul from God and duty. Septuagint, "That she (Wisdom) may keep thee from the strange and evil woman, if she should assail thee with gracious words." One who has been stolen from is to be appeased, but not the injured husband.

34 For jealousy is the fury of a husband,

     And he spareth not in the day of vengeance.

35 He regardeth not any ransom,

     And is not contented though thou offerest to him gifts ever so great.

The connection marks קנאה as the subject; for it respects carnal intercourse with another's wife. Jealousy is not usually חמה, the glow of anger (from יחם, as שׁנה from ישׁן), but חמת־גּבר (constr. as שׂנת), the glow of a man's anger, who with the putting forth of all his manly strength will seek satisfaction to his wounded honour. גּבר, here significant for אישׁ, with the fundamental idea of strength, firmness; cf. Arab. jabr, to make fast, to put right again something broken in pieces, particularly a broken vessel, hence Algebra, properly the operation by which an incomplete magnitude is completed (Fl.). The following ולא־יחמּל (with the orthophonic Dagesh, as Proverbs 6:25 יחמּד, and with Makkeph) is connected with גבר, with definite reference to the man whom the faithless guest has made a cuckold. When the day comes in which the adultery brought to light demands and admits of vengeance, then, wounded in his right and in his honour, he knows no mercy; he pays no regard to any atonement or recompense by which the adulterer seeks to appease him and induce him not to inflict the punishment that is due: he does not consent, even though thou makest ever so great the gift whereby thou thinkest to gain him. The phrase נשׂא פנים, πρόσωπον λαμβάνειν, signifies elsewhere to receive the countenance, i.e., the appearance and the impression of a man, i.e., to let it impress one favourably; here it is used of the כּפר, i.e., the means by which covering, i.e., non-punishment, pardon of the crime, impunity of the guilty, is obtained. Regarding אבה, to consent to, vid., at Proverbs 1:10. שׂחד, Aram. שׂוּחד, is a gift, particularly bribery. That the language may again finally assume the form of an address, it beautifully rounds itself off.

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