Teks -- Proverbs 5:1-7 (NET)

Admonition to Avoid Seduction to Evil

5:1 My child, be attentive to my wisdom, pay close attention to my understanding, 5:2 in order to safeguard discretion, and that your lips may guard knowledge. 5:3 For the lips of the adulterous woman drip honey, and her seductive words are smoother than olive oil, 5:4 but in the end she is bitter as wormwood, sharp as a two-edged sword. 5:5 Her feet go down to death; her steps lead straight to the grave. 5:6 Lest she should make level the path leading to life, her paths are unstable but she does not know it. 5:7 So now, children, listen to me; do not turn aside from the words I speak.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Wesley: Pro 5:3 - The lips

It concerns thee to get and to use discretion, that thou mayest be able to resist those temptations to which thou art exposed.

Wesley: Pro 5:4 - But

The effect of that to which she entices men, is destruction.

Wesley: Pro 5:5 - Feet

Her manner of life.

Wesley: Pro 5:6 - Lest

To prevent thy serious consideration.

Wesley: Pro 5:6 - Moveable

She transforms herself into several shapes, and has a thousand arts to ensnare.

Wesley: Pro 5:6 - Know

Thou canst not discover all her practice.

JFB: Pro 5:1

A warning against the seductive arts of wicked women, enforced by considering the advantages of chastity, and the miserable end of the wicked. (Pro. 5:1-23)

This connection of wisdom and understanding is frequent (Pro 2:2; Pro 3:7); the first denotes the use of wise means for wise ends; the other, the exercise of a proper discrimination in their discovery.

JFB: Pro 5:2 - regard

Or, "observe."

JFB: Pro 5:2 - keep

Preserve constantly.

JFB: Pro 5:3

(Compare Pro 2:16). Her enticing promises are deceitful.

JFB: Pro 5:4 - her end

Literally, "her future," in sense of reward, what follows (compare Psa 37:37; Psa 73:17). Its nature is evinced by the use of figures, opposite those of Pro 5:3. The physical and moral suffering of the deluded profligate are notoriously terrible.

JFB: Pro 5:5 - feet . . . , steps

That is, course of life ends in death.

JFB: Pro 5:6 - her ways . . . know

Some prefer, "that she may not ponder the path of life," &c.; but perhaps a better sense is, "her ways are varied, so as to prevent your knowledge of her true character, and so of true happiness."

Clarke: Pro 5:1 - Attend unto my wisdom

Attend unto my wisdom - Take the following lessons from my own experience.

Clarke: Pro 5:3 - The lips of a strange woman

The lips of a strange woman - One that is not thy own, whether Jewess or heathen

Clarke: Pro 5:3 - Drop as a honey-comb

Drop as a honey-comb - She uses the most deceitful, flattering, and alluring speeches: as the droppings of the honey out of the comb are the sweetest of all.

Clarke: Pro 5:4 - Bitter as wormwood

Bitter as wormwood - כלענה Kelanah , like the detestable herb wormwood, or something analogous to it: something as excessive in its bitterness, as honey is in its sweetness.

Clarke: Pro 5:5 - Her feet go down to death

Her feet go down to death - She first, like a serpent, infuses her poison, by which the whole constitution of her paramour is infected, which soon or late brings on death

Clarke: Pro 5:5 - Her steps take hold on hell

Her steps take hold on hell - First, the death of the body; and then the damnation of the soul. These are the tendencies of connections with such women.

Clarke: Pro 5:6 - Lest thou shouldest ponder

Lest thou shouldest ponder - To prevent thee from reflecting on thy present conduct, and its consequences, her ways are moveable - she continually varies her allurements

Clarke: Pro 5:6 - Thou canst not know them

Thou canst not know them - It is impossible to conceive all her tricks and wiles: to learn these in all their varieties, is a part of the science first taught in that infernal trade.

Clarke: Pro 5:7 - Hear me - O ye children

Hear me - O ye children - בנים banim , sons, young men in general: for these are the most likely to be deceived and led astray.

TSK: Pro 5:1 - attend // bow

attend : Pro 2:1, Pro 4:1, Pro 4:20; Mat 3:9; Mar 4:23; Rev 2:7, Rev 2:11, Rev 2:17, Rev 2:29, Rev 3:6, Rev 3:13, Rev 3:22

bow : Pro 22:17; Jam 1:19

TSK: Pro 5:2 - thy lips

thy lips : Pro 10:21, Pro 15:2, Pro 15:7, Pro 16:23, Pro 20:15; Psa 45:2, Psa 71:15, Psa 119:13; Son 4:11; Mal 2:6, Mal 2:7

TSK: Pro 5:3 - the lips // mouth // smoother

the lips : Pro 2:16, Pro 6:24, Pro 7:21; Rev 17:2-6

mouth : Heb. palate

smoother : Psa 55:21

TSK: Pro 5:4 - her // sharp

her : Pro 6:24-35, Pro 7:22, Pro 7:23, Pro 9:18, Pro 23:27, Pro 23:28; Ecc 7:26; Heb 12:15, Heb 12:16

sharp : Jdg 16:4-6, Jdg 16:15-21; Psa 55:21; Heb 4:12

TSK: Pro 5:5

Pro 2:18, Pro 2:19, Pro 7:27

TSK: Pro 5:6 - ponder // the path // her

ponder : Pro 4:26; Psa 119:59

the path : Pro 11:19; Psa 16:11

her : Pro 6:12, Pro 6:13, Pro 7:10-21; 2Th 2:9, 2Th 2:10

TSK: Pro 5:7 - Hear // and depart

Hear : Pro 4:1, Pro 8:32-36, Pro 22:17-21; Heb 12:25

and depart : Pro 3:21, Pro 4:21

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Pro 5:2 - Regard // That thy lips may keep knowledge

Regard or, keep , i.e. hold fast, as it is in the next clause. Discretion ; spiritual wisdom for the conduct of thy life, as this word is used Pro 1:4 , and elsewhere in this book.

That thy lips may keep knowledge that by wise and pious discourses thou mayst preserve and improve thy wisdom for thine own and others’ good.

Poole: Pro 5:3 - Drop as an honeycomb

It concerns thee to get and to use discretion, that thou mayst be able to resist and repel those manifold temptations to which thou art exposed.

Drop as an honeycomb her words and discourses are sweet, and charming, and prevalent.

Poole: Pro 5:4

Her design, and the effect of that lewdness to which she enticeth men, is the sinner’ s destruction.

Poole: Pro 5:5 - Her feet

Her feet her course or manner of life.

Poole: Pro 5:6 - Lest thou shouldest ponder the path of life // Movable // Thou canst not know them

Lest thou shouldest ponder the path of life to prevent thy serious consideration of the way and manner of rescuing thyself from this deadly course of life.

Movable various and changeable. She transforms herself into several shapes, to accommodate herself to the humours of her lovers, and hath a thousand arts and deceits to ensnare them, and hold them fast.

Thou canst not know them thou canst not discover all her subtle practices, and much less deliver thyself from them.

Haydock: Pro 5:2 - Thoughts // Mind

Thoughts. Or wisdom; and act with discretion. ---

Mind, &c., is omitted in Hebrew and St. Jerome. (Calmet) ---

By woman all concupiscence, or the inducement to sin, is commonly understood. We must not think of such things. (Worthington)

Haydock: Pro 5:4 - Sword

Sword. "It is a crime even to hearken." (St. Ambrose, de Abrah. ii. 11.) She seeks thy ruin, ver. 5., and chap. ii. 16.

Haydock: Pro 5:6 - They

They. Hebrew, "if perhaps thou ponder the path of life." (Pagnin) (Haydock) ---

Or "she ponders not," &c. She walks inconsiderately, and consults only her passions, chap. vii. 10. (Calmet) ---

No one can depend on her love. (Menochius)

Gill: Pro 5:1 - My son, attend unto my wisdom // and bow thine ear to my understanding

My son, attend unto my wisdom,.... Not the wisdom of the world or of the flesh, worldly wisdom and carnal policy; but spiritual and evangelical wisdom; such as one that is greater than Solomon has in him, even Christ; "for in him are all the treasures of wisdom and knowledge", Col 2:3; and which he teaches and communicates to others, even all proper instructions for conduct in life: the Gospel, and each of the doctrines of it, which are "the wisdom of God in a mystery", 1Co 2:7, these every child of God, and disciple of Christ, ought carefully and diligently to attend unto;

and bow thine ear to my understanding: listen attentively to those things which I have, and give an understanding of, even things divine and spiritual; the understanding of which is of the utmost moment and importance.

Gill: Pro 5:2 - That thou mayest regard discretion // and that thy lips may keep knowledge

That thou mayest regard discretion,.... Observe it; retain it in thine heart, as Aben Ezra adds, and use it; think, speak, and act discreetly, and so avoid the bad woman afterwards described: the Vulgate Latin version is, "that thou mayest keep the thoughts"; and so Gersom interprets the word; "good thoughts", according to the Septuagint version; the thoughts of the heart are to be observed. A man of spiritual wisdom will take notice of them; evil thoughts, which lead to uncleanness, are to be repressed and kept in; good ones to be cherished and improved; wise and sagacious ones (such the word here used signifies) are to be attended to, as being of great advantage in the various affairs and business of life; and spiritual and evangelical wisdom helps to such thoughts, and directs to the observance and exercise of them;

and that thy lips may keep knowledge; may be able to speak of things worthy to be known, and communicate the knowledge of them to others; by which means useful knowledge will be kept and preserved, and be continued in successive ages; see Mal 2:7; even the knowledge of God and of Christ, and of the Gospel and its doctrines; and which will be a means of preserving men, as from false doctrine, error, and heresy, so from profaneness and immorality; and particularly from the adulterous woman, next described.

Gill: Pro 5:3 - For the lips of a strange woman drop as an honeycomb // and her mouth is smoother than oil

For the lips of a strange woman drop as an honeycomb,.... "Mulsa dicta", "honey words", as is Plautus's ^e expression. The Septuagint and Arabic versions premise something here which is not in the Hebrew text,

"do not give heed to a wicked woman;''

and the Vulgate Latin version,

"to the fallacy of a woman:''

but there is no need to connect the words by such a supplement; since, as they lie, they give a reason why it was necessary to attend to wisdom and understanding, in order to act discreetly and speak knowingly; since there is so much danger of being drawn aside by a wicked woman, a lewd and adulterous one; the kisses of whose lips, her confabulations and songs, are as pleasing to the carnal senses of men as honey is sweet to the taste; she promises them a great deal of pleasure in her embraces, and in the enjoyment of her: so the poet ^f describes an agreeable voice to be sweeter than the honeycomb;

and her mouth is smoother than oil; her fair speeches, enticing words, and flattering fawning language, and amorous expressions, easily find their way and slide into the hearts of men, to prevail upon them to listen to her, and yield to her temptations. Gersom interprets this strange woman of the imaginative faculty; and Jarchi of heresy: it is applicable enough to the whore of Rome; who, by the blandishments of pomp and grandeur, and the allurements of wealth and riches, draws many into her idolatrous practices; which are spiritual adultery, signified by her golden cup, Rev 17:4.

Gill: Pro 5:4 - But her end is bitter as wormwood // sharp as a twoedged sword

But her end is bitter as wormwood,.... Which is opposed to the honeycomb her lips are said to drop; so that, as Juvenal says ^g, "plus aloes quam mellis habet": the end which she brings persons to, or the issue of complying with her, is bitterness; such as loss of credit, substance, and health, remorse of conscience, and fear of death, corporeal and eternal; see Ecc 7:26;

sharp as a twoedged sword; which cuts every way; as committing sin with an harlot hurts both soul and body; and the reflection upon it is very cutting and distressing, and destroys all comfort and happiness. This is the reverse of her soothing and softening speech, which is as oil. Such also will be the sad case of the worshippers of the beast, or whore of Rome; who will gnaw their tongues for pain, and be killed with the twoedged sword that proceedeth out of the mouth of Christ, Rev 16:10.

Gill: Pro 5:5 - Her feet go down to death // her steps take hold on hell

Her feet go down to death,.... The ways in which she walks, and in which she leads others, issue oftentimes in corporeal death; and always in eternal death, if grace prevent not; and unless men are brought to a sense of sin, to repent of it and leave it. The Septuagint and Arabic versions render it, "the feet of imprudence" or "folly", in opposition to wisdom; that is, the feet of the foolish woman, such an one the harlot is; and such is the whore of Rome, notwithstanding all her boasted knowledge and wisdom. And into perdition, or the lake which burns with fire and brimstone, which is the second death, she goes herself, and hither she brings all that follow her idolatrous practices, Rev 17:8;

her steps take hold on hell; make sure of it; hell is the certain portion of the harlot, and of all those that follow her lewd courses, unless reclaimed by the grace of God; and this will be the case of the worshippers of antichrist, or who give into the idolatries of the church of Rome, or commit fornication with her, Rev 14:9. Or, "her steps support hell" ^h; keep it up, and fill it with inhabitants; millions are carried into it by her means: or, reach unto hell; she stops not till she comes there, and her followers with her. The word may be rendered "the grave", and may respect such whores who haunted burying places, and prostituted themselves among the graves; and were called from hence "bustuariae moechae" ⁱ.

Gill: Pro 5:6 - Lest thou shouldest ponder the path of life // her ways are movable // that thou canst not know them

Lest thou shouldest ponder the path of life,.... Consider and meditate which is the way to get out of her hands and ways, and escape death, and obtain eternal life; lest those she has drawn into her wicked course of life should be religiously inclined, and think of quitting such a course, and inquire after the way of life and salvation; and be weighing in their minds which is most eligible, to continue with her whose feet lead to death, or to take the path of life: to prevent all this, if possible,

her ways are movable: she appears in different shapes; changes her dress and habitation; makes use of a thousand arts to ensnare men, to entangle their affections, and retain them in her nets; she first puts them upon one thing, and then on another; she leads them into various mazes and labyrinths of sin, till they have lost all sense of religion, and sight of the path of life;

that thou canst not know them; her ways, arts, and devices. Or, "thou canst not know" ^k; that is, the way of life, or how to get out of her ways into that. Or, "thou knowest not"; where she goes, whither she leads thee, and what will be the end and issue of such a course of life. The Targum understands it, and so some other interpreters, of the harlot herself, paraphrasing the whole thus;

"in the way of life she walks not; her ways are unstable, and she knows not''

the way of life, nor where her ways will end; or, "cares not" ^l what becomes of her. And so, in like manner, the former part of the verse is understood and interpreted, "lest she ponder the path of life" ^m; or as others, "she does not ponder the path of life" ⁿ; The ways of the antichristian harlot are with all deceivableness of unrighteousness; and her chief care is to keep persons in ignorance, and from pondering the path of life or true religion, and to retain them in her idolatry, 2Th 2:9.

Gill: Pro 5:7 - Hear me now therefore, O ye children // and depart not from the words of my mouth

Hear me now therefore, O ye children,.... Since such is the character, this the wretched end, and these the ways of the adulterous woman; those that are young in years, and liable to be ensnared by her, should hear what Solomon, or Christ, here says, for their caution and instruction; and especially such who are, or profess themselves to be, the children of God and of Christ; and therefore, as dear children, should be followers of them, and not of an harlot;

and depart not from the words of my mouth; the warnings, directions, and exhortations given to avoid the whorish woman; the doctrines of Christ, the truths of the Gospel: these should not be forsaken, but abode by; and also his precepts and ordinances, which should be closely attended unto.