Proverbi 7:14 Commento

The scope of this chapter is, as of several before, to warn young men against the lusts of the flesh. Solomon remembered of what ill consequence it was to his father, perhaps found himself, and perceived his son, addicted to it, or at least had observed how many hopeful young men among his subjects had been ruined by those lusts; and therefore he thought he could never say enough to dissuade men from them, that "every one may possess his vessel in sanctification and honour, and not in the lusts of uncleanness." In this chapter we have, I. A general exhortation to get our minds principled and governed by the world of God, as a sovereign antidote against this sin (Pro 7:1-5). II. A particular representation of the great danger which unwary young men are in of being inveigled into this snare (v. 6-23). III. A serious caution inferred thence, in the close, to take heed of all approaches towards this sin (Pro 7:24-27). We should all pray, "Lord, lead us not into this temptation."

INTRODUCTION TO PROVERBS 7 The sum of this chapter is to exhort men to attend to the doctrines and precepts of Wisdom, in order to avoid the adulterous woman; the exhortation to keep them with care, affection, and delight, in order to answer the end, is in Pro 7:1. A story is told, of Solomon's own knowledge, of a young man ensnared and ruined by a lewd woman; it begins Pro 7:6. The young man is described as foolish, and as throwing himself in the way of temptation, Pro 7:7; the harlot that met him is described by her attire, her subtlety, her voice, her inconstancy, her impudence, and pretensions to piety, Pro 7:10. The arguments she made use of to prevail upon him to go with her are taken partly from the elegance of her bed, the softness of it, and its sweet perfume, and satiety of love to be enjoyed in it, Pro 7:15; and partly from the absence of her husband, who was gone a long journey, and had made provision for it for a certain time, Pro 7:19. By which arguments she prevailed upon him to his utter ruin: which is illustrated by the similes of an ox going to the slaughter, a fool to the stocks, and a bird to the snare, Pro 7:21. And the chapter is concluded with an exhortation to hearken to the words of Wisdom, and to avoid the ways and paths of the harlot, by which many and mighty persons have been ruined; they being the direct road to hell and death, Pro 7:24.

Therefore came I forth to meet thee,.... Having so much good cheer at home, and none to eat of it with her; and having so fond and affectionate a regard to this young man, as she pretended; he being the only person in her thoughts, whom she hoped to meet with, and whose company she desired, and his only; though, had she met any other, she would have said the same things to them. Aben Ezra, upon Pro 7:14, says, she told him lies; probably that might be true; but this was no doubt a lie; and it is no unusual thing for the whore of Rome to speak lies in hypocrisy, Ti1 4:2; diligently to seek thy face; which of all faces she desired to see, being most lovely to her; with the comeliness of which she was exceedingly taken and ravished, and got up betimes in the morning, as the word (n) signifies, even before day, to seek for him; and I have found thee; which she speaks with a rapture and ecstasy of joy; blessing herself on this happy occasion, that she should come out so opportunely, and find him so quickly; intimating, that it was a kind providence, and that the thing was of God: so conversions to the antichristian church, which are the artifice of hell, are ascribed to the divine Being. (n) "ad quaerendum mane", Montanus.

With a provocative movement of a prostitute, with a disrupted gait through delights, with wandering eyes, and with playful darting of her eyelids, she captures the precious souls of young men (for the eye of a prostitute is a snare of a sinner), and with doubtful perception, she accosts anyone passing by in the corner of her house, with charming words, causing the hearts of young men to flutter, restless at home, wandering in the streets, prodigal with kisses, cheap in modesty, rich in attire, painted cheeks. For indeed, since it cannot possess true beauty of nature, it entices with the appearance of affected beauty through false dyes, not truth. Adorned with a company of vices and surrounded by a chorus of wickedness, the leader of crimes attacks the wall of the human mind with such contrivances of words: 'Peace offering is to me; today I fulfill my vows.' For this reason, I have advanced to meet you, desiring to find your face. I have woven my bed with fine linen and spread carpets from Egypt. I have spread my bed with saffron, and my house with cinnamon. Come, let us enjoy friendship until dawn; come, and let us wrestle with desire. For through the mouth of Solomon we see this form of harlot expressed. For what is more similar to harlotry than secular pleasure, which enters through the window of its house, tempting the eyes with its first enticements; and it quickly penetrates if you, looking out into the street, namely the public ways of those passing by, do not direct the gaze of your mind to the internal mysteries of the law. She certainly is the one who, like a kind of bed woven with stronger ties, has entangled us in the bonds of a community, so that whoever reclines on it is bound; and she covers the surface of her body with the veil of shameful deceit, to seduce the minds of young men in the absence of her husband, that is, by disregarding the law. For the law is absent for those who commit sins, for if it were present, they would not commit them; and therefore it says: For my husband is not at home: he has taken the longest journey, with a bundle of money received in his hand. What shall I say this is, except perhaps because the rich think there is nothing that does not yield to their money, and they want the law to be for sale in their favor? Pleasure spreads its own scents, because it does not have the scent of Christ, it displays treasures, promises kingdoms, guarantees continuous loves, offers unknown sexual encounters, disciplines without a tutor, conversations without a monitor, a life without worries, soft sleep, insatiable desire. Seducing him, she said, with many flattering words, and binding him with the snares of her lips, she led him home. But he, following her, is caught in a trap.... There, there was a commotion of feasting, the clamor of those singing, the violence of those arguing, the harmony of those dining, the noise of those dancing, the laughter of those laughing, the applause of those reveling, everything confused, nothing in the order of nature.

The subject continued, by a delineation of the arts of strange women, as a caution to the unwary. (Pro. 7:1-27) Similar calls (Pro 3:1-3; Pro 4:10, &c.).

She laid hold on him and kissed him, both of which actions were shameless, and then, assuming the passivity and modesty befitting the woman, and disregarding morality and the law, she said to the youth: 14 "To bring peace-offerings was binding upon me, To-day have I redeemed my vows. 15 Therefore am I come out to meet thee, To seek thy face, and have found thee." We have translated זבחי שׁלמים "peace-offerings," proceeding on the principle that שׁלם (sing. only Amo 5:22, and on the Phoenician altar at Marseilles) denotes contracting friendship with one (from שׁלם, to hold friendly relationship), and then the gifts having this in view; for the idea of this kind of offering is the attestation and confirmation of communion with God. But in view of the derivatives שׁלמנים and שׁלּוּם, it is perhaps more appropriate to combine שׁלם with שׁלּם, to discharge perfectly, and to translate it thank-payment-offering, or with v. Hofmann, a due-offering, where not directly thank-offering; for the proper eucharistic offering, which is the expression of thanks on a particular occasion, is removed from the species of the Shelamim by the addition of the words על־תּודה (Lev 7:12-25). The characteristic of the Shelamim is the division of the flesh of the sacrifice between Jahve and His priests on the one side, and the person (or persons) bringing it on the other side: only one part of the flesh of the sacrifice was Jahve's, consumed by fire (Lev 3:16); the priests received one part; those who brought the offering received back another part as it were from the altar of God, that they might eat it with holy joy along with their household. So here the adulteress says that there was binding upon her, in consequence of a vow she had taken, the duty of presenting peace-offerings, or offerings that were due; to-day (she reckons the day in the sense of the dies civilis from night to night) she has performed her duties, and the שׁלמי נדר have yielded much to her that she might therewith regale him, her true lover; for with על־כּן she means to say that even the prospect of the gay festival which she can prepare for him moved her thus to meet him. This address of the woman affords us a glimpse into the history of the customs of those times. The Shelamim meals degenerated in the same manner as our Kirmsen. (Note: Kirmse = anniversary of the dedication of a church, village fte.) Secularization lies doubly near to merrymaking when the law sanctions this, and it can conceal itself behind the mask of piety. Regarding שׁחר, a more exact word for בּקּשׁ, vid., at Pro 1:28. To seek the countenance of one is equivalent to to seek his person, himself, but yet not without reference to the wished-for look [aspectus] of the person.