Proverbs 5:9
lest you concede your vigor to others, and your years to one who is cruel;
lest you concede
The phrase "lest you concede" serves as a warning, urging the reader to avoid a particular outcome. The Hebrew root here is "תִּתֵּן" (titten), which means "to give" or "to yield." In the context of Proverbs, this is a caution against giving away something valuable, such as one's strength or honor, to others. The wisdom literature of the Bible often emphasizes the importance of guarding one's integrity and resources, suggesting that conceding them can lead to personal and spiritual loss.

your vigor
The word "vigor" is translated from the Hebrew "הוֹד" (hod), which can mean "splendor," "majesty," or "strength." This term is often associated with the vitality and energy that God bestows upon individuals. In a broader biblical context, vigor is a gift from God meant to be used for His glory and purposes. The warning here is against squandering this divine gift through foolish or sinful actions, such as engaging in immoral relationships or pursuits.

to others
The phrase "to others" implies a transfer of what is rightfully one's own to someone else. In the historical and cultural context of ancient Israel, this could refer to losing one's wealth, reputation, or even family inheritance to outsiders or adversaries. The wisdom of Proverbs often contrasts the wise, who retain their resources and honor, with the foolish, who lose them to others through poor decisions.

and your years
"Your years" refers to the span of one's life, emphasizing the preciousness of time. The Hebrew word "שָׁנִים" (shanim) is used here, highlighting the idea that life is a finite resource. The Bible frequently reminds believers to use their time wisely, as seen in passages like Psalm 90:12, which encourages numbering our days to gain a heart of wisdom. The implication is that wasting one's years on unworthy pursuits is a form of self-imposed cruelty.

to one who is cruel
The phrase "to one who is cruel" warns against becoming subject to harsh or oppressive individuals. The Hebrew word "אַכְזָרִי" (akzari) denotes someone who is ruthless or merciless. In the biblical narrative, cruelty is often associated with those who oppose God's people or His ways. This serves as a cautionary note to avoid entanglements with individuals or systems that do not honor God, as they can lead to spiritual and physical bondage.

Persons / Places / Events
1. Solomon
- The author of Proverbs, known for his wisdom, who provides guidance on moral and ethical living.

2. The Adulteress
- While not directly mentioned in this verse, the context of Proverbs 5 warns against the temptations of an adulterous woman, symbolizing the dangers of infidelity and immorality.

3. The Young Man
- The primary audience of Solomon's warnings, representing anyone who might be tempted by immoral behavior.

4. The Cruel One
- A metaphorical figure representing the consequences and harsh realities that follow a life of sin and poor choices.

5. Ancient Israel
- The cultural and historical backdrop of the Proverbs, where wisdom literature was a key component of teaching and moral instruction.
Teaching Points
Guard Your Strength
The term "vigor" in Hebrew can refer to strength or honor. Protect your physical, emotional, and spiritual strength by avoiding immoral relationships.

Value Your Time
The "years" given to a cruel one symbolize wasted time and opportunities. Use your time wisely in pursuits that honor God.

Recognize Consequences
Understand that sinful actions have real and often severe consequences, affecting not just the individual but also those around them.

Seek Wisdom
Continually seek God's wisdom through prayer and study of the Scriptures to make righteous choices.

Pursue Holiness
Strive for a life of purity and holiness, recognizing that your body is a temple of the Holy Spirit.
Bible Study Questions
1. How does the warning in Proverbs 5:9 about conceding your vigor to others apply to modern temptations and distractions?

2. In what ways can we guard our "years" from being given to "one who is cruel" in today's context?

3. How do the warnings in Proverbs 5 relate to the New Testament teachings on sexual purity and holiness?

4. What practical steps can you take to ensure that your strength and time are used for God's glory?

5. How can the wisdom of Proverbs 5:9 be applied in relationships, both personal and professional, to avoid negative consequences?
Connections to Other Scriptures
Proverbs 6:26-29
- These verses further warn about the dangers of adultery and the consequences of engaging in such behavior, emphasizing the loss and destruction it brings.

Ecclesiastes 7:26
- Solomon speaks of the snare of a seductive woman, paralleling the warnings in Proverbs about the dangers of immorality.

1 Corinthians 6:18-20
- Paul advises believers to flee from sexual immorality, highlighting the spiritual and physical consequences of such actions.

Ephesians 5:15-17
- Paul encourages believers to live wisely and make the most of their time, avoiding foolishness and understanding the Lord's will.
A Man's Honour Sunk in SensualityG. Lawson, D.D.Proverbs 5:9
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
Best, Cruel, Fear, Fierce, Honor, Honour, Lest, Merciless, Strange, Strength, Vigor, Vigour, Wealth
Dictionary of Bible Themes
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 5:8-9

     5824   cruelty, examples

Proverbs 5:9-11

     6242   adultery

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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