Spreuken 7:22 Commentaar

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.

Till a dart strike through his liver,.... The fountain of blood, and so of life; which, being pierced through and poured out, is certain death, Lam 2:11; the meaning is, till he is slain either by the hand of God, or by the civil magistrate, or by the jealous husband; and be thrust through by him, as Zimri and Cozbi were by Phinehas. The "liver" may be particularly mentioned, not only for the reason before given, but because it is the seat of lust (l); so he is stricken in the part where his lust begins, where he has been smitten by Cupid's darts: or this dart through the liver may denote some disease, infecting the blood through sinful lust. The Targum is, "as an hart into whose liver an arrow flies;'' or is wounded by an arrow in the liver, as the Septuagint, Syriac, and Arabic versions: and so the meaning is, that this young man went as swiftly after the harlot as a hart does when it is wounded; as a bird hasteth to the snare; it has its eye upon the bait, and flies swiftly to that, insensible of the snare that is laid for it; and knoweth not that it is for his life; the bird knows not that the snare is set for its life, as Jarchi; or the fool knows not that it is for his soul; that it shall die, which hates correction, as Aben Ezra. The man that goes after the harlot knows not, or does not consider, that it is to the destruction of his precious and immortal soul; so the Targum, "he knows not that it tends to the death of his soul;'' and to the same sense the Syriac and Arabic versions; the second death, which adulterers and idolaters shall have their part in, Rev 21:8. The souls of men, and the ruin of them, are what the whore of Rome deals in, Rev 18:13; she goes into perdition, into the bottomless pit, herself, and carries all her worshippers with her, Rev 17:8. (l) "Spleu ridere facit, cogit amare jecur", Ovid. "Si torrere jecur quaeris idoneum", Horat. Carmin. l. 4. Ode 1. v. 12. "Cum tibi flagrans amor et libido saeviet circa jecur ulcerosum". lbid l. 1. Ode 25. v. 13, 15.

The "cemphus" is a kind of wild sea-bird, which has so immoderate an impulse to sexual enjoyment, that its eyes seem to fill with blood in coition; and it often blindly falls into snares, or into the hands of men. To this, therefore, he compares the man who gives himself up to the harlot on account of his immoderate lust; or else on account of the insensate folly of the creature, for he, too, pursues his object like one senseless. And they say that this bird is so much pleased with foam, that if one should hold foam in his hand as he sails, it will sit upon his hand. And it also brings forth with pain.

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.

Immediately he follows her, etc. That is, as if a foolish person, not knowing, he himself is led to destruction.

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.).

straightway--quickly, either as ignorant of danger, or incapable of resistance.

What followed: - 22 So he goes after her at once As an ox which goeth to the slaughter-house, And as one bereft of reason to the restraint of fetters, 23 As a bird hastens to the net, Without knowing that his life is at stake - Till the arrow pierces his liver. The part. הולך (thus to be accentuated according to the rule in Baer's Torath Emeth, p. 25, with Mercha to the tone-syllable and Mahpach to the preceding open syllable) preserves the idea of the fool's going after her. פּתאם (suddenly) fixes the point, when he all at once resolves to betake himself to the rendezvous in the house of the adulteress, now a κεπφωθείς, as the lxx translates, i.e., as we say, a simpleton who has gone on the lime-twig. He follows her as an ox goes to the slaughter-house, unconscious that he is going thither to be slaughtered; the lxx ungrammatically destroying the attributive clause: ὥσπερ δὲ βοῦς ἐπὶ σφαγὴν ἄγεται. The difficulties in וּכעכס (thus punctuated, after Kimchi, with a double Segol, and not וכעכס, as is frequently the case) multiply, and it is not to be reconciled with the traditional text. The ox appears to require another beast as a side-piece; and accordingly the lxx, Syr., and Targ. find in עכס a dog (to which from אויל they also pick out איּל, a stag), Jerome a lamb (et quasi agnus כבשׂ), Rashi a venomous serpent (perhaps after ἔχις?), Lwenstein and Malbim a rattlesnake (נחשׁ מצלצל after עכּס); but all this is mere conjecture. Symmachus' σκιρτῶν (ἐπὶ δεσμῶν ἄφρων) is without support, and, like the favourite rendering of Schelling, et sicut saliens in vinculum cervus (איל), is unsuitable on account of the unsemitic position of the words. The noun עכס, plur. עכסים, signifies, Isa 3:18, an anklet as a female ornament (whence Isa 3:16 the denom. עכּס, to make a tinkling of the anklets). In itself the word only means the fetter, compes, from עכס, Arab. 'akas, 'akash, contrahere, constringere (vid., Fleischer under Isa 59:5); and that it can also be used of any kind of means of checking free movement, the Arab. 'ikâs, as the name of a cord with which the camel is made fast by the head and forefeet, shows. With this signification the interpretation is: et velut pedic (= וכבעכס) implicatus ad castigationem stulti, he follows her as if (bound) with a fetter to the punishment of the fool, i.e., of himself (Michaelis, Fleischer, and others). Otherwise Luther, who first translated "in a fetter," but afterwards (supplying ל, not ב): "and as if to fetters, where one corrects fools." But the ellipsis is harsh, and the parallelism leads us to expect a living being in the place of עכס. Now since, according to Gesenius, עכס, fetter, can be equivalent to a fettered one neither at Isa 17:5; Isa 21:17, nor Pro 23:28 (according to which עכס must at least have an active personal signification), we transpose the nouns of the clause and write וכאויל אל־מוּסר עכס, he follows her as a fool (Psychol. p. 292) to correction (restraint) with fetters; or if אויל is to be understood not so much physically as morally, and refers to self-destroying conduct (Psa 107:7): as a madman, i.e., a criminal, to chains. The one figure denotes the fate into which he rushes, like a beast devoid of reason, as the loss of life; and the other denotes the fate to which he permits himself to be led by that woman, like a criminal by the officer, as the loss of freedom and of honour. Pro 7:23 The confusion into which the text has fallen is continued in this verse. For the figure of the deadly arrow connects itself neither with that of the ox which goes to the slaughter-house, nor with that of the madman who is put in chains: the former is not killed by being shot; and with the latter, the object is to render him harmless, not to put him to death. The lxx therefore converts אויל into איל, a stag, and connects the shooting with an arrow with this: ἢ ὡς ἔλαφος τοξεύματι πεπληγὼς εἰς τὸ ἧπαρ. But we need no encroachment on the text itself, only a correct placing of its members. The three thoughts, Pro 7:23, reach a right conclusion and issue, if with כּמהר צפּור אל־פּח (here Mercha-mahpach) a new departure is begun with a comparison: he follows her with eager desires, like as a bird hastens to the snare (vid., regarding פח, a snare, and מוקשׁ, a noose, under Isa 8:15). What then follows is a continuation of 22a. The subject is again the youth, whose way is compared to that of an ox going to the slaughter, of a culprit in chains, and of a fool; and he knows not (non novit, as Pro 4:19; Pro 9:18, and according to the sense, non curat, Pro 3:6; Pro 5:6) that it is done at the risk of his life (בנפשׁו as Kg1 2:23; Num 17:3), that his life is the price with which this kind of love is bought (הוּא, neut., as not merely Ecc 2:1 and the like, but also e.g., Lev 10:3; Est 9:1) - that does not concern him till (עד = עד אשׁר or עד כי) the arrow breaks or pierces through (פּלּח as Job 16:13) his liver, i.e., till he receives the death-wound, from which, if not immediately, yet at length he certainly dies. Elsewhere the part of the body struck with a deadly wound is called the reins or loins (Job, etc.), or the gall-bladder (Job 20:25); here the liver, which is called כּבד, Arab. kebid, perhaps as the organ in which sorrowful and painful affections make themselves felt (cf. Aeschylus, Agam. 801: δῆγμα λύπης ἐφ ̓ ἧπαρ προσικνεῖται), especially the latter, because the passion of sensual love, according to the idea of the ancients, reflected itself in the liver. He who is love-sick has jecur ulcerosum (Horace, Od. i. 25. 15); he is diseased in his liver (Psychol. p. 268). But the arrow is not here the arrow of love which makes love-sick, but the arrow of death, which slays him who is ensnared in sinful love. The befooled youth continues the disreputable relation into which he has entered till it terminates in adultery and in lingering disease upon his body, remorse in his soul, and dishonour to his name, speedily ending in inevitable ruin both spiritually and temporally.