Proverbs 5:11
At the end of your life you will groan when your flesh and your body are spent,
At the end of your life
This phrase serves as a sobering reminder of the inevitable conclusion of our earthly journey. The Hebrew word for "end" is "אַחֲרִית" (acharit), which not only refers to the conclusion but also to the outcome or consequence of one's actions. In the context of Proverbs, it emphasizes the importance of living wisely and righteously, as the choices made throughout life culminate in the final assessment before God. The phrase encourages believers to reflect on their spiritual legacy and the eternal impact of their earthly decisions.

you will groan
The Hebrew word "נָהַם" (naham) is used here, which conveys a deep, guttural sound of distress or lamentation. This groaning is not merely physical but also spiritual and emotional, reflecting a profound sense of regret and sorrow. In the conservative Christian perspective, this groaning is a consequence of living a life contrary to God's wisdom and commands. It serves as a warning to heed the teachings of Scripture and to avoid the path of folly that leads to such lamentation.

when your flesh and your body are spent
The imagery of "flesh" and "body" being "spent" highlights the physical deterioration that accompanies a life lived in sin. The Hebrew word for "flesh" is "בָּשָׂר" (basar), and "body" is "שָׁרִיר" (sharir), both of which emphasize the temporal and fragile nature of human existence. The phrase "are spent" suggests exhaustion and depletion, a vivid picture of the consequences of indulgence in sin. From a conservative Christian viewpoint, this serves as a metaphor for the spiritual decay that results from ignoring God's wisdom. It is a call to live a life of discipline and obedience, ensuring that one's physical and spiritual vitality is preserved for God's glory.

Persons / Places / Events
1. Solomon
Traditionally considered the author of Proverbs, Solomon was known for his wisdom and his role as the king of Israel. He wrote Proverbs to impart wisdom and understanding.

2. The Adulterous Woman
While not directly mentioned in this verse, the context of Proverbs 5 warns against the temptations of the adulterous woman, symbolizing the dangers of infidelity and moral compromise.

3. The Wise Father
The speaker in Proverbs 5 is often seen as a father figure imparting wisdom to his son, representing the voice of wisdom and instruction.

4. The Young Man
The recipient of the wisdom in Proverbs, often depicted as a young man who is being warned against the pitfalls of immorality.

5. The Path of Folly
The broader context of Proverbs 5 contrasts the path of wisdom with the path of folly, emphasizing the consequences of choosing the latter.
Teaching Points
The Consequences of Sin
Sin, particularly sexual immorality, has long-lasting consequences that can lead to regret and physical deterioration.

The Importance of Wisdom
Seeking wisdom and adhering to God's commandments can prevent the regret and groaning described in Proverbs 5:11.

The Value of Self-Control
Practicing self-control and avoiding temptation is crucial to living a life that honors God and avoids future regret.

Reflecting on Life's Choices
Regularly evaluate your life choices in light of Scripture to ensure they align with God's will and avoid future remorse.

The Role of Accountability
Surround yourself with godly counsel and accountability partners to help you stay on the path of righteousness.
Bible Study Questions
1. How does the warning in Proverbs 5:11 about the end of life influence your current decision-making process?

2. In what ways can you apply the wisdom of Proverbs 5 to avoid the pitfalls of immorality in today's society?

3. How do the consequences of sin described in Proverbs 5:11 compare to the teachings in Galatians 6:7-8 about reaping what you sow?

4. What practical steps can you take to ensure that you are living a life that will not lead to regret as described in Proverbs 5:11?

5. How can the wisdom of Solomon in Proverbs 5 be used to mentor or guide others in your community or family?
Connections to Other Scriptures
Proverbs 6:32-33
These verses discuss the consequences of adultery, highlighting the shame and dishonor that come with such actions, similar to the regret expressed in Proverbs 5:11.

Ecclesiastes 12:1-8
Solomon reflects on the vanity of life and the importance of remembering the Creator before the days of trouble come, paralleling the regret at the end of life mentioned in Proverbs 5:11.

Galatians 6:7-8
Paul warns that a person reaps what they sow, which aligns with the idea in Proverbs 5:11 that the consequences of one's actions will be felt at the end of life.
A Dissolute Young ManD. Thomas, D. D.Proverbs 5:11
Dying RegretsWilliam Jay.Proverbs 5:11
Last ThingsProverbs 5:11
Last ThingsC.H. Spurgeon Proverbs 5:11
Mourning At the LastW. Clarkson Proverbs 5:11
Sin's RecompenseH. W. Beecher.Proverbs 5:11
The Doom of the LibertineAnon.Proverbs 5:11
The Woes of WantonnessFrancis Taylor, B. D.Proverbs 5:11
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
Body, Consumed, Consumption, Final, Flesh, Full, Grief, Groan, Hast, Howled, Latter, Moan, Mourn, Spent, Wasted
Dictionary of Bible Themes
Proverbs 5:11

     5136   body
     5436   pain

Proverbs 5:1-14

     5345   influence

Proverbs 5:1-23

     5276   crime
     5481   proverb

Proverbs 5:3-14

     5707   male and female

Proverbs 5:7-14

     5979   waste

Proverbs 5:9-11

     6242   adultery

Proverbs 5:11-14

     5567   suffering, emotional
     6227   regret

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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