Provérbios 7
F.B. Meyer · Citado em PreceptAustin
Provérbios 7
Meyer - Our Daily Homily -This wisdom might seem to be too unearthly and ethereal to engage our passionate devotion, unless we remember that she was incarnated in Jesus Christ, who, throughout this book, seems forthshadowed in the majestic conception of wisdom. And who shall deny that the most attractive and lovable traits blended in his matchless character as Son of Man and exalted Redeemer. With what sensitive purity He bent his face to the ground and wrote on the dust, when her accusers brought to Him a woman taken in the act of sin! With what thoughtfulness He sent word to Peter that he was risen, and provided the meal for his weary and wave-drenched sailor friends on the shores of the lake! With what quick intuition He read Mary’s desire to anoint Him for the burying! It was this combination of what is sweet in woman and strong in man, which so deeply satisfied men like Bernard, Rutherford, Fénélon, and thousands more, who have been shut out from the delights of human love, but have found in Jesus the complement of their need, the satisfaction of their hunger and thirst. In Him, for them, was restored the vision of the sweet mother of early childhood; of the angel sister who went to be with God; of the early love that was never destined to be realized. Women find in Jesus strength on which to lean their weakness; and men find in Him the tender; thoughtful sympathy to which they can confidently, entrust themselves. We are born for the infinity and Divine; earthly loves, at their best, are only patterns of things in the heavens. They are priceless; but let us look into them and through them, to behold the unseen and eternal that lie beneath. Proverbs 7:5 That they may keep you from an adulteress *, from the foreigner who flatters with her words . Pr 2:16; 5:3; 6:24 To preserve thee from a strange woman, from a stranger who hath made smooth her sayings. (Young's Literal) Bridges - Man must have the object of his delight. If wisdom is not loved, lust will be indulged. The Bible therefore, not merely read but cherished, proves a sacred exorcist to expel the power of evil (Pr 2:10, 16; 6:23-24; 23:26-27). (Proverbs 7 Exposition) (See Bridges' unabbreviated comments below). What guards one from an adulteress (strange woman)? Godly wisdom and understanding. Wisdom is the right use of knowledge or the ability to think and act utilizing knowledge. Wisdom is the ability to judge correctly and to follow the best course of action, based on knowledge. Note that it is not enough to have knowledge but it must work itself out in wise living (wisdom). Wisdom is the exercise of sound judgment either in avoiding evils or attempting good. In his letter to the Colossians Paul writes that... we have not ceased to pray for you and to ask that you may be filled with the knowledge of His will in all spiritual wisdom and understanding, (Why? Read on) 10 so that you will walk in a manner worthy of the Lord, to please Him in all respects, bearing fruit in every good work and increasing in the knowledge of God;11 strengthened with all power, according to His glorious might, for the attaining of all steadfastness and patience; joyously 12 giving thanks to the Father, who has qualified us to share in the inheritance of the saints in Light.13 For He rescued us from the domain of darkness, and transferred us to the kingdom of His beloved Son, 14 in whom we have redemption, the forgiveness of sins. (Col 1:9, 10, 11, 12, 13, 14-see notes) Adulteress (literally a "woman who is a stranger", ESV = forbidden woman) - This English word is the translation of 2 Hebrew words, one the generic word for woman (ishshah) coupled with the Hebrew verb zur which means to be a stranger (from literal meaning of to turn aside as for lodging, but also can mean to go astray). The ESV picks up on the fact that there are 2 words TWOT writes that the verb zur "is principally used in the participial form, zār, appearing sixty-nine times. It carries the force of a noun, and is so listed by KB. It is used for some action strange to the law (Lev 10:1), and for one who is a stranger to another household (Deut 25:5), to another person (Pr 14:10), and to another land (Ho 7:9). The basic thought is of non-acquaintance or non-relatedness. The feminine form, “The Strange Woman,” often in Prov is the adulteress. (Harris, R L, Archer, G L & Waltke, B K Theological Wordbook of the Old Testament. Moody Press) Here are the uses of zur in Proverbs - (Prov 2:16) To deliver you from the strange woman, From the adulteress who flatters with her words; (Prov 5:3) For the lips of an adulteress drip honey And smoother than oil is her speech; (Prov 5:10) And strangers will be filled with your strength And your hard-earned goods will go to the house of an alien; (Prov 5:17) Let them be yours alone And not for strangers with you. (Prov 5:20) For why should you, my son, be exhilarated with an adulteress And embrace the bosom of a foreigner? (Prov 6:1) My son, if you have become surety for your neighbor, Have given a pledge for a stranger, (Prov 7:5) That they may keep you from an adulteress, From the foreigner who flatters with her words. (Prov 11:15) He who is guarantor for a stranger will surely suffer for it, But he who hates being a guarantor is secure. (Prov 14:10) The heart knows its own bitterness, And a stranger does not share its joy. (Prov 20:16) Take his garment when he becomes surety for a stranger; And for foreigners, hold him in pledge. (Prov 22:14) The mouth of an adulteress is a deep pit; He who is cursed of the LORD will fall into it. (Prov 23:33) Your eyes will see strange things And your mind will utter perverse things. (Prov 27:2) Let another praise you, and not your own mouth; A stranger, and not your own lips. (Prov 27:13) Take his garment when he becomes surety for a stranger; And for an adulterous woman hold him in pledge. Foreigner - In Proverbs, foreigner or "foreign woman" refers to a prostitute or an adulteress. See other uses.. (Prov 2:16) To deliver you from the strange woman, From the adulteress who flatters with her words; (Prov 5:10) And strangers will be filled with your strength And your hard-earned goods will go to the house of an alien; (Prov 5:20) For why should you, my son, be exhilarated with an adulteress And embrace the bosom of a foreigner? (Prov 6:24) To keep you from the evil woman, From the smooth tongue of the adulteress. (Prov 7:5) That they may keep you from an adulteress, From the foreigner who flatters with her words. (Prov 23:27) For a harlot is a deep pit And an adulterous woman is a narrow well. (Prov 27:13) Take his garment when he becomes surety for a stranger; And for an adulterous woman hold him in pledge. Flatters with her words (ESV = "smooth words") - It is notable that the idea of "smooth" words is repeatedly associated with an adulteress. (Pr 2:16, 6:24, 7:5). Here's the point guys, be careful when someone other than your wife flatters you with "smooth" words! Seneca wrote that... The voice of the flatterer stays long in the ear. Unfortunately Benjamin Disraeli was correct when he mused... Talk to a man about himself and he will listen for hours. Flatters (02505) (chalaq) - means to be smooth, creamy, slippery, i.e., pertaining to a state or condition of a moist, viscous food, which is therefore easy to swallow. Webster says that to flatter is to praise excessively especially from motives of self-interest. Flattery is praise insincerely given for an interested purpose. The 1828 Noah Webster's dictionary has a great definition of flattery as... to please a person by applause or favorable notice, by respectful attention, or by any thing that exalts him in his own estimation, or confirms his good opinion of himself. Flattery is like chewing gum—enjoy it briefly, but don’t swallow it! Flattery is the art of telling a person exactly what he thinks of himself. The one who flatters is like a bee which has honey in his mouth and a sting in his tail. Thomas Brooks rightly said that Flattery is the devil's invisible net. George Chapman described flatterers this way... Flatterers look like friends as wolves look like dogs. TWOT says that chalaq/halaq is a verb which...refers once to the literal process of smoothing metal to make an idol by hitting it on an anvil with a forge hammer (Is 41:7). Its principal use (Qal and Hiphil) is of smooth speech or flattery, i.e. words which were smoother than butter and like oil (Ps 55:21). This use of the tongue is always condemned (Ps 5:9) and ends in the speaker being himself entrapped (Pr 29:5). It is characteristic of the seductive woman who is to be avoided (Pr 2:16; 7:5). The enigmatic man who “flatters himself in his own eyes” (Ps 36:2) may possibly be better translated, “His God will destroy him with a glance when he uncovers his impious slander” (cf. Dahood, M. “Psalms” I, AB, p. 271), taking this from halaq III “perish.” Ugaritic hlq “perish” is parallel to mt “die” (UT 19: no. 969) and Akkadian halāqu “disappear.” “Their heart is divided” (Ho 10:2 KJV) is better taken as “is false” (RSV) that is, figurative of the fickle heart. (Harris, R L, Archer, G L & Waltke, B K Theological Wordbook of the Old Testament. Moody Press) (Bolding added) Charles Bridges' unabbreviated comments on Pr 7:1-5 - 1. My son, keep my words, and lay up my commandments with thee. 2. Keep my commandments and live; and my law as the apple of thine eye. 3. Bind them upon thy fingers, write them upon the table of thine heart. 4. Say unto wisdom, thou art my sister, and call understanding thy kinswoman: 5. That they may keep thee from the strange woman, from the stranger that flattereth with her words. THE study of wisdom in the word of God is here commended to us with affectionate earnestness, and with a beautiful variety of imagery. Let us ponder these valuable rules for practical application. Let the whole heart and mind be occupied with it. Keep it as the daily means of life. (Pr p. 3:21, 22; 4:4, 13, 6:23. Comp. Isa. 55:2, 3, Jer. 22:15.) Sir Matthew Hale told his children—’ If I omit reading a portion of Scripture in the morning, it never goes well with me through the day.’ Lay it up (Pr 10:14, Deut. 11:18, Luke 2:19, 51.) carefully, not on our shelves, but in our hearts. Let the whole word of God be our precious treasure. Receive the promises from his grace with simple affiance, and the commandments from his holiness with ready obedience. Stand with your eye in the land of promise; but with your feet in “the land of uprightness.” (Psalm 143:10.) Maintain a jealous regard for the law. What care is necessary to keep the apple of the eye—that most tender part of the most tender member! (Deut. 32:10, Psalm 17:8, Zech. 2:8) With the same care preserve the integrity of the law. Let every part of it have its full weight. To explain it away, or to lower its requirements—breaks down the barrier, and gives an easy entrance to temptation. The sensual sinner is often a covert infidel. Let it be at hand for constant use. Bind them upon thy fingers (Pr 3:3, Deut. 6:8, 11:18.)—that, being always in sight, they may be always ready for the present moment. And for their practical influence—write them upon the table of thine heart. Oh! my God—this is thy Almighty work. (Isa. 26:12, 2 Cor. 3:3.) But thou hast engaged to do it for thy people. (Jer. 31:33) I “take hold of thy covenant.” Lord! seal thy promised grace. Let it be the object of tender affection—as our sister—our kinswoman. It is her embrace, that throws the harlot’s beauty into the shade. Man must have his object of delight. If wisdom is not loved, lust will be indulged. The Bible therefore—not merely read, but made the cherished object of familiar intercourse—proves a sacred exorcist to expel the power of evil. (Pr 2:10, 16; 6:23, 24; 23:26, 27.) Proverbs 7:6 For at the window of my house I looked out through my lattice, Ge 26:8; 2Sa 6:16 For - Always pause and ponder this strategic term of explanation - Ask (and attempt to answer) at least one simple question - "What is the writer explaining?" Remember that when you find a "for" at the beginning of a verse, it is usually (not 100% - check the context = Keep Context King) a term of explanation. In Proverbs 5-7 there a several "for's" for you to pause and ponder. (Pr 5:3, 20, 21, Pr 6:23, 26, 34, Pr 7:6, 19, 26). As an aside there are over 9000 occurrences of for in the NASB, which should give you many opportunities to practice (and make "perfect") the discipline of interrogating the Biblical text (See interrogate with the 5W/H questions). Solomon speaks in the first person as if he had witnessed the lurid drama which he proceeds to describe. Proverbs 7:7 And I saw among the naive, and discerned among the youths a young man lacking sense , Naive - Pr 1:4,22,32; 8:5; 14:15,18; 19:25; 22:3; 27:12; Ps 19:7; 119:130; Ro 16:18,19 Youths - Pr 6:32; 9:4,16; 10:13; 12:11; 19:2; 24:30; Je 4:22; Mt 15:16) Bridges - A youth who lack[s] judgment is in the company of young people as simple as himself. (Proverbs 7 Exposition) Naive (KJV = simple ones) (06612) (pethi - word study) is related to a verb which conveys the basic idea of to be open, spacious, wide. When applied to persons as in this verse it describes the immature or simple man who is open to all kinds of enticement, not having developed a discriminating judgment (see Pr 5:2 discretion that comes from Pr 5:1) as to what is right or wrong. Most of the OT uses are in Proverbs (Ps 19:7; 116:6; 119:130; Pr. 1:4, 22, 32; 7:7; 8:5; 9:4, 6, 16; 14:15, 18; 19:25; 21:11; 22:3; 27:12; Ezek 45:20) Spurgeon aptly described such a naive young man when he quipped... None but the silliest of geese would go to the fox's sermon As used in Proverbs naive designates the opposite of a moral man. It does not mean a simpleton in our sense of the term, but a sinner, a rascal. Proverbs has a message of morality for the wicked. TWOT writes that if the pethiy...refuses to learn he will go on to inherit folly (the impairment of moral and spiritual values, Pr 14:18). To achieve moral and spiritual maturity, the naive are encouraged to receive prudence (Pr 1:4), to understand wisdom (Pr 8:5), and to dwell where wisdom makes her home (Pr 9:4). Otherwise, he may drift into temptation and then sin, immorality (Pr 7:7f.), robbery and murder (Pr 1:10, 11, 12, 13, 14). Apart from godly tutelage, he is on the road to death (Pr 7:7; 22:3). (Harris, R L, Archer, G L & Waltke, B K Theological Wordbook of the Old Testament. Moody Press) A naive person is deficient in worldly experience, worldly wisdom or informed judgment (gullible, "wet behind the ears") Discerned (0995) (bin/biyn - word study) conveys the primary ideas of understanding or insight (cp Ps 19:12, 73:17) and discernment is the closely related meaning. It is not a description merely of data accumulation but of superior knowledge, knowledge that in some contexts implies the distinguishing between good and evil (1Ki 3:9) Youths - Henry Scougal captured the essence of youths when he said... Youth is a time of life wherein we have too much pride to be governed by others, and too little wisdom to govern ourselves. A young man - Old men don't think you are immune! You know you are not for the passions of the young are ever the vices of the old! (the "dirty old men"!) Lacking (02638) (chacer) means in need of, in want of, needy, lacking. It is used primarily, however, in reference to the lack of wisdom and understanding. Thus it occurs most frequently in the wisdom literature and primarily in Proverbs. (1Sa 21:15; 2Sa. 3:29; 1Ki. 11:22; Pr 6:32; 7:7; 9:4, 16; 10:13, 21; 11:12; 12:9, 11; 15:21; 17:18; 24:30; 28:16; Eccl 6:2) Sense (03820) (leb) describes the inner man, heart. In other words it refers either to the inner or immaterial nature in general of a person or to one of the three traditional personality functions of man, the emotion, the thought, or the will. Pr 6:32 The one who commits adultery with a woman is lacking sense; He who would destroy himself does it. Pr 9:4 "Whoever is naive, let him turn in here!" To him who lacks understanding she (not an adulteress but Wisdom) says, Pr 9:16 "Whoever is naive, let him turn in here," And to him who lacks understanding she (the woman of folly who is boisterous) says, Proverbs 7:8 Passing through the street near her corner; and he takes the way to her house , Pr 4:14,15; 5:8; Jdg 16:1; 2Sa 11:2,3; 1Co 6:18; 2Ti 2:22; Jude 1:23 Takes the way to her house - He was already being carried away and enticed by his own lust that came from his fallen flesh (James 1:14- see note). He is fleeing to rather than fleeing from. “Fleeing immorality” (1Co 6:18) starts by not being in the strange woman's neighborhood at night! This naive young man would have done well to read and heed an earlier proverb... Do not enter the path of the wicked, and do not proceed in the way of evil men. Avoid it, do not pass by it; Turn away from it and pass on. (Pr 4:14,15) (Red = commands) How could the youth have experienced victory over sexual immorality? His first step toward her house was his mistake and as he came closer, his way of escape, his window of opportunity (cp "the [specific] way of escape" - don't refuse it or ignore it! - 1Co 10:13), markedly decreased, so that it his lust was well on its way to conceiving and bringing forth sin. What happens when we cannot avoid the place of temptation? The story of Joseph in Genesis 39:1-23 illustrates this situation and the necessary action. Notice that in Ge 39:11 Joseph went into the house to do business (in contrast to the naive youth who went toward the temptation to see what might transpire). In Genesis 39 we read... So [Potiphar] left everything he owned in Joseph's charge; and with him there he did not concern himself with anything except the food which he ate. Now Joseph was handsome in form and appearance...Now it happened one day that he went into the house to do his work (Joseph was not "looking for sin" or "making a provision" for the lusts of his flesh - see Ro 13:14 - note), and none of the men of the household was there inside. 12 And [Potiphar's wife tried to seduce Joseph and] caught him by his garment, saying, "Lie with me!" And he left his garment in her hand and fled (cp Pr 1:15, 5:8, 6:5, Eccl 7:26, 1Co 15:33), and went outside. (Ge 39:6,11,12) (Note: Hebrew word "flee" is translated in the Septuagint by the verb pheugo which is also used in Paul's command to Timothy below) Paul instructed young Timothy... Now flee (present imperative = command calling for this to be a way of life, our continual, habitual practice) from youthful lusts (epithumia = strong desires in context desires for evil, for gratification, thus originating from our fallen flesh) and pursue (present imperative) righteousness, faith, love and peace, with those who call on the Lord from a pure heart (2Ti 2:22 - see note) Comment: Note that the verb flee (pheugo) means to move quickly from a point or area in order to avoid presumed danger or difficulty, seeking safety by flight, running hastily from danger. Don’t entertain them, rationalize them, negotiate with them, try to challenge them or try and endure them. If you have the idea that you will just "test yourself" on this one to see if you can stand against it (You cannot! At least not in your own strength! cp 1Co 10:12), beware for this approach has made many a man or a woman fall into sin. Instead, run for your spiritual life! Run to godly virtues which are an amazingly powerful preventative for ungodly temptations. And seek fellowship and accountability with other men who are disciplining themselves for godliness. Dwight Edwards reminds us "that as demonstrated by Joseph, we must not linger in the house of temptation but must make a hasty exit into the golden fields of uncompromising holiness. The danger of not fleeing so is well described by Alexander Pope in one of his poems Vice is a monster of such terrible mien** That to be hated, needs but to be seen. Yet seen too often; familiar her face, We first endure, then pity, then embrace. **Bearing, presence, demeanor, appearance As Steven
Provérbios 7:1-27
Meyer - Our Daily Homily -This wisdom might seem to be too unearthly and ethereal to engage our passionate devotion, unless we remember that she was incarnated in Jesus Christ, who, throughout this book, seems forthshadowed in the majestic conception of wisdom. And who shall deny that the most attractive and lovable traits blended in his matchless character as Son of Man and exalted Redeemer. With what sensitive purity He bent his face to the ground and wrote on the dust, when her accusers brought to Him a woman taken in the act of sin! With what thoughtfulness He sent word to Peter that he was risen, and provided the meal for his weary and wave-drenched sailor friends on the shores of the lake! With what quick intuition He read Mary’s desire to anoint Him for the burying! It was this combination of what is sweet in woman and strong in man, which so deeply satisfied men like Bernard, Rutherford, Fénélon, and thousands more, who have been shut out from the delights of human love, but have found in Jesus the complement of their need, the satisfaction of their hunger and thirst. In Him, for them, was restored the vision of the sweet mother of early childhood; of the angel sister who went to be with God; of the early love that was never destined to be realized. Women find in Jesus strength on which to lean their weakness; and men find in Him the tender; thoughtful sympathy to which they can confidently, entrust themselves. We are born for the infinity and Divine; earthly loves, at their best, are only patterns of things in the heavens. They are priceless; but let us look into them and through them, to behold the unseen and eternal that lie beneath. Proverbs 7:5 That they may keep you from an adulteress *, from the foreigner who flatters with her words . Pr 2:16; 5:3; 6:24 To preserve thee from a strange woman, from a stranger who hath made smooth her sayings. (Young's Literal) Bridges - Man must have the object of his delight. If wisdom is not loved, lust will be indulged. The Bible therefore, not merely read but cherished, proves a sacred exorcist to expel the power of evil (Pr 2:10, 16; 6:23-24; 23:26-27). (Proverbs 7 Exposition) (See Bridges' unabbreviated comments below). What guards one from an adulteress (strange woman)? Godly wisdom and understanding. Wisdom is the right use of knowledge or the ability to think and act utilizing knowledge. Wisdom is the ability to judge correctly and to follow the best course of action, based on knowledge. Note that it is not enough to have knowledge but it must work itself out in wise living (wisdom). Wisdom is the exercise of sound judgment either in avoiding evils or attempting good. In his letter to the Colossians Paul writes that... we have not ceased to pray for you and to ask that you may be filled with the knowledge of His will in all spiritual wisdom and understanding, (Why? Read on) 10 so that you will walk in a manner worthy of the Lord, to please Him in all respects, bearing fruit in every good work and increasing in the knowledge of God;11 strengthened with all power, according to His glorious might, for the attaining of all steadfastness and patience; joyously 12 giving thanks to the Father, who has qualified us to share in the inheritance of the saints in Light.13 For He rescued us from the domain of darkness, and transferred us to the kingdom of His beloved Son, 14 in whom we have redemption, the forgiveness of sins. (Col 1:9, 10, 11, 12, 13, 14-see notes) Adulteress (literally a "woman who is a stranger", ESV = forbidden woman) - This English word is the translation of 2 Hebrew words, one the generic word for woman (ishshah) coupled with the Hebrew verb zur which means to be a stranger (from literal meaning of to turn aside as for lodging, but also can mean to go astray). The ESV picks up on the fact that there are 2 words TWOT writes that the verb zur "is principally used in the participial form, zār, appearing sixty-nine times. It carries the force of a noun, and is so listed by KB. It is used for some action strange to the law (Lev 10:1), and for one who is a stranger to another household (Deut 25:5), to another person (Pr 14:10), and to another land (Ho 7:9). The basic thought is of non-acquaintance or non-relatedness. The feminine form, “The Strange Woman,” often in Prov is the adulteress. (Harris, R L, Archer, G L & Waltke, B K Theological Wordbook of the Old Testament. Moody Press) Here are the uses of zur in Proverbs - (Prov 2:16) To deliver you from the strange woman, From the adulteress who flatters with her words; (Prov 5:3) For the lips of an adulteress drip honey And smoother than oil is her speech; (Prov 5:10) And strangers will be filled with your strength And your hard-earned goods will go to the house of an alien; (Prov 5:17) Let them be yours alone And not for strangers with you. (Prov 5:20) For why should you, my son, be exhilarated with an adulteress And embrace the bosom of a foreigner? (Prov 6:1) My son, if you have become surety for your neighbor, Have given a pledge for a stranger, (Prov 7:5) That they may keep you from an adulteress, From the foreigner who flatters with her words. (Prov 11:15) He who is guarantor for a stranger will surely suffer for it, But he who hates being a guarantor is secure. (Prov 14:10) The heart knows its own bitterness, And a stranger does not share its joy. (Prov 20:16) Take his garment when he becomes surety for a stranger; And for foreigners, hold him in pledge. (Prov 22:14) The mouth of an adulteress is a deep pit; He who is cursed of the LORD will fall into it. (Prov 23:33) Your eyes will see strange things And your mind will utter perverse things. (Prov 27:2) Let another praise you, and not your own mouth; A stranger, and not your own lips. (Prov 27:13) Take his garment when he becomes surety for a stranger; And for an adulterous woman hold him in pledge. Foreigner - In Proverbs, foreigner or "foreign woman" refers to a prostitute or an adulteress. See other uses.. (Prov 2:16) To deliver you from the strange woman, From the adulteress who flatters with her words; (Prov 5:10) And strangers will be filled with your strength And your hard-earned goods will go to the house of an alien; (Prov 5:20) For why should you, my son, be exhilarated with an adulteress And embrace the bosom of a foreigner? (Prov 6:24) To keep you from the evil woman, From the smooth tongue of the adulteress. (Prov 7:5) That they may keep you from an adulteress, From the foreigner who flatters with her words. (Prov 23:27) For a harlot is a deep pit And an adulterous woman is a narrow well. (Prov 27:13) Take his garment when he becomes surety for a stranger; And for an adulterous woman hold him in pledge. Flatters with her words (ESV = "smooth words") - It is notable that the idea of "smooth" words is repeatedly associated with an adulteress. (Pr 2:16, 6:24, 7:5). Here's the point guys, be careful when someone other than your wife flatters you with "smooth" words! Seneca wrote that... The voice of the flatterer stays long in the ear. Unfortunately Benjamin Disraeli was correct when he mused... Talk to a man about himself and he will listen for hours. Flatters (02505) (chalaq) - means to be smooth, creamy, slippery, i.e., pertaining to a state or condition of a moist, viscous food, which is therefore easy to swallow. Webster says that to flatter is to praise excessively especially from motives of self-interest. Flattery is praise insincerely given for an interested purpose. The 1828 Noah Webster's dictionary has a great definition of flattery as... to please a person by applause or favorable notice, by respectful attention, or by any thing that exalts him in his own estimation, or confirms his good opinion of himself. Flattery is like chewing gum—enjoy it briefly, but don’t swallow it! Flattery is the art of telling a person exactly what he thinks of himself. The one who flatters is like a bee which has honey in his mouth and a sting in his tail. Thomas Brooks rightly said that Flattery is the devil's invisible net. George Chapman described flatterers this way... Flatterers look like friends as wolves look like dogs. TWOT says that chalaq/halaq is a verb which...refers once to the literal process of smoothing metal to make an idol by hitting it on an anvil with a forge hammer (Is 41:7). Its principal use (Qal and Hiphil) is of smooth speech or flattery, i.e. words which were smoother than butter and like oil (Ps 55:21). This use of the tongue is always condemned (Ps 5:9) and ends in the speaker being himself entrapped (Pr 29:5). It is characteristic of the seductive woman who is to be avoided (Pr 2:16; 7:5). The enigmatic man who “flatters himself in his own eyes” (Ps 36:2) may possibly be better translated, “His God will destroy him with a glance when he uncovers his impious slander” (cf. Dahood, M. “Psalms” I, AB, p. 271), taking this from halaq III “perish.” Ugaritic hlq “perish” is parallel to mt “die” (UT 19: no. 969) and Akkadian halāqu “disappear.” “Their heart is divided” (Ho 10:2 KJV) is better taken as “is false” (RSV) that is, figurative of the fickle heart. (Harris, R L, Archer, G L & Waltke, B K Theological Wordbook of the Old Testament. Moody Press) (Bolding added) Charles Bridges' unabbreviated comments on Pr 7:1-5 - 1. My son, keep my words, and lay up my commandments with thee. 2. Keep my commandments and live; and my law as the apple of thine eye. 3. Bind them upon thy fingers, write them upon the table of thine heart. 4. Say unto wisdom, thou art my sister, and call understanding thy kinswoman: 5. That they may keep thee from the strange woman, from the stranger that flattereth with her words. THE study of wisdom in the word of God is here commended to us with affectionate earnestness, and with a beautiful variety of imagery. Let us ponder these valuable rules for practical application. Let the whole heart and mind be occupied with it. Keep it as the daily means of life. (Pr p. 3:21, 22; 4:4, 13, 6:23. Comp. Isa. 55:2, 3, Jer. 22:15.) Sir Matthew Hale told his children—’ If I omit reading a portion of Scripture in the morning, it never goes well with me through the day.’ Lay it up (Pr 10:14, Deut. 11:18, Luke 2:19, 51.) carefully, not on our shelves, but in our hearts. Let the whole word of God be our precious treasure. Receive the promises from his grace with simple affiance, and the commandments from his holiness with ready obedience. Stand with your eye in the land of promise; but with your feet in “the land of uprightness.” (Psalm 143:10.) Maintain a jealous regard for the law. What care is necessary to keep the apple of the eye—that most tender part of the most tender member! (Deut. 32:10, Psalm 17:8, Zech. 2:8) With the same care preserve the integrity of the law. Let every part of it have its full weight. To explain it away, or to lower its requirements—breaks down the barrier, and gives an easy entrance to temptation. The sensual sinner is often a covert infidel. Let it be at hand for constant use. Bind them upon thy fingers (Pr 3:3, Deut. 6:8, 11:18.)—that, being always in sight, they may be always ready for the present moment. And for their practical influence—write them upon the table of thine heart. Oh! my God—this is thy Almighty work. (Isa. 26:12, 2 Cor. 3:3.) But thou hast engaged to do it for thy people. (Jer. 31:33) I “take hold of thy covenant.” Lord! seal thy promised grace. Let it be the object of tender affection—as our sister—our kinswoman. It is her embrace, that throws the harlot’s beauty into the shade. Man must have his object of delight. If wisdom is not loved, lust will be indulged. The Bible therefore—not merely read, but made the cherished object of familiar intercourse—proves a sacred exorcist to expel the power of evil. (Pr 2:10, 16; 6:23, 24; 23:26, 27.) Proverbs 7:6 For at the window of my house I looked out through my lattice, Ge 26:8; 2Sa 6:16 For - Always pause and ponder this strategic term of explanation - Ask (and attempt to answer) at least one simple question - "What is the writer explaining?" Remember that when you find a "for" at the beginning of a verse, it is usually (not 100% - check the context = Keep Context King) a term of explanation. In Proverbs 5-7 there a several "for's" for you to pause and ponder. (Pr 5:3, 20, 21, Pr 6:23, 26, 34, Pr 7:6, 19, 26). As an aside there are over 9000 occurrences of for in the NASB, which should give you many opportunities to practice (and make "perfect") the discipline of interrogating the Biblical text (See interrogate with the 5W/H questions). Solomon speaks in the first person as if he had witnessed the lurid drama which he proceeds to describe. Proverbs 7:7 And I saw among the naive, and discerned among the youths a young man lacking sense , Naive - Pr 1:4,22,32; 8:5; 14:15,18; 19:25; 22:3; 27:12; Ps 19:7; 119:130; Ro 16:18,19 Youths - Pr 6:32; 9:4,16; 10:13; 12:11; 19:2; 24:30; Je 4:22; Mt 15:16) Bridges - A youth who lack[s] judgment is in the company of young people as simple as himself. (Proverbs 7 Exposition) Naive (KJV = simple ones) (06612) (pethi - word study) is related to a verb which conveys the basic idea of to be open, spacious, wide. When applied to persons as in this verse it describes the immature or simple man who is open to all kinds of enticement, not having developed a discriminating judgment (see Pr 5:2 discretion that comes from Pr 5:1) as to what is right or wrong. Most of the OT uses are in Proverbs (Ps 19:7; 116:6; 119:130; Pr. 1:4, 22, 32; 7:7; 8:5; 9:4, 6, 16; 14:15, 18; 19:25; 21:11; 22:3; 27:12; Ezek 45:20) Spurgeon aptly described such a naive young man when he quipped... None but the silliest of geese would go to the fox's sermon As used in Proverbs naive designates the opposite of a moral man. It does not mean a simpleton in our sense of the term, but a sinner, a rascal. Proverbs has a message of morality for the wicked. TWOT writes that if the pethiy...refuses to learn he will go on to inherit folly (the impairment of moral and spiritual values, Pr 14:18). To achieve moral and spiritual maturity, the naive are encouraged to receive prudence (Pr 1:4), to understand wisdom (Pr 8:5), and to dwell where wisdom makes her home (Pr 9:4). Otherwise, he may drift into temptation and then sin, immorality (Pr 7:7f.), robbery and murder (Pr 1:10, 11, 12, 13, 14). Apart from godly tutelage, he is on the road to death (Pr 7:7; 22:3). (Harris, R L, Archer, G L & Waltke, B K Theological Wordbook of the Old Testament. Moody Press) A naive person is deficient in worldly experience, worldly wisdom or informed judgment (gullible, "wet behind the ears") Discerned (0995) (bin/biyn - word study) conveys the primary ideas of understanding or insight (cp Ps 19:12, 73:17) and discernment is the closely related meaning. It is not a description merely of data accumulation but of superior knowledge, knowledge that in some contexts implies the distinguishing between good and evil (1Ki 3:9) Youths - Henry Scougal captured the essence of youths when he said... Youth is a time of life wherein we have too much pride to be governed by others, and too little wisdom to govern ourselves. A young man - Old men don't think you are immune! You know you are not for the passions of the young are ever the vices of the old! (the "dirty old men"!) Lacking (02638) (chacer) means in need of, in want of, needy, lacking. It is used primarily, however, in reference to the lack of wisdom and understanding. Thus it occurs most frequently in the wisdom literature and primarily in Proverbs. (1Sa 21:15; 2Sa. 3:29; 1Ki. 11:22; Pr 6:32; 7:7; 9:4, 16; 10:13, 21; 11:12; 12:9, 11; 15:21; 17:18; 24:30; 28:16; Eccl 6:2) Sense (03820) (leb) describes the inner man, heart. In other words it refers either to the inner or immaterial nature in general of a person or to one of the three traditional personality functions of man, the emotion, the thought, or the will. Pr 6:32 The one who commits adultery with a woman is lacking sense; He who would destroy himself does it. Pr 9:4 "Whoever is naive, let him turn in here!" To him who lacks understanding she (not an adulteress but Wisdom) says, Pr 9:16 "Whoever is naive, let him turn in here," And to him who lacks understanding she (the woman of folly who is boisterous) says, Proverbs 7:8 Passing through the street near her corner; and he takes the way to her house , Pr 4:14,15; 5:8; Jdg 16:1; 2Sa 11:2,3; 1Co 6:18; 2Ti 2:22; Jude 1:23 Takes the way to her house - He was already being carried away and enticed by his own lust that came from his fallen flesh (James 1:14- see note). He is fleeing to rather than fleeing from. “Fleeing immorality” (1Co 6:18) starts by not being in the strange woman's neighborhood at night! This naive young man would have done well to read and heed an earlier proverb... Do not enter the path of the wicked, and do not proceed in the way of evil men. Avoid it, do not pass by it; Turn away from it and pass on. (Pr 4:14,15) (Red = commands) How could the youth have experienced victory over sexual immorality? His first step toward her house was his mistake and as he came closer, his way of escape, his window of opportunity (cp "the [specific] way of escape" - don't refuse it or ignore it! - 1Co 10:13), markedly decreased, so that it his lust was well on its way to conceiving and bringing forth sin. What happens when we cannot avoid the place of temptation? The story of Joseph in Genesis 39:1-23 illustrates this situation and the necessary action. Notice that in Ge 39:11 Joseph went into the house to do business (in contrast to the naive youth who went toward the temptation to see what might transpire). In Genesis 39 we read... So [Potiphar] left everything he owned in Joseph's charge; and with him there he did not concern himself with anything except the food which he ate. Now Joseph was handsome in form and appearance...Now it happened one day that he went into the house to do his work (Joseph was not "looking for sin" or "making a provision" for the lusts of his flesh - see Ro 13:14 - note), and none of the men of the household was there inside. 12 And [Potiphar's wife tried to seduce Joseph and] caught him by his garment, saying, "Lie with me!" And he left his garment in her hand and fled (cp Pr 1:15, 5:8, 6:5, Eccl 7:26, 1Co 15:33), and went outside. (Ge 39:6,11,12) (Note: Hebrew word "flee" is translated in the Septuagint by the verb pheugo which is also used in Paul's command to Timothy below) Paul instructed young Timothy... Now flee (present imperative = command calling for this to be a way of life, our continual, habitual practice) from youthful lusts (epithumia = strong desires in context desires for evil, for gratification, thus originating from our fallen flesh) and pursue (present imperative) righteousness, faith, love and peace, with those who call on the Lord from a pure heart (2Ti 2:22 - see note) Comment: Note that the verb flee (pheugo) means to move quickly from a point or area in order to avoid presumed danger or difficulty, seeking safety by flight, running hastily from danger. Don’t entertain them, rationalize them, negotiate with them, try to challenge them or try and endure them. If you have the idea that you will just "test yourself" on this one to see if you can stand against it (You cannot! At least not in your own strength! cp 1Co 10:12), beware for this approach has made many a man or a woman fall into sin. Instead, run for your spiritual life! Run to godly virtues which are an amazingly powerful preventative for ungodly temptations. And seek fellowship and accountability with other men who are disciplining themselves for godliness. Dwight Edwards reminds us "that as demonstrated by Joseph, we must not linger in the house of temptation but must make a hasty exit into the golden fields of uncompromising holiness. The danger of not fleeing so is well described by Alexander Pope in one of his poems Vice is a monster of such terrible mien** That to be hated, needs but to be seen. Yet seen too often; familiar her face, We first endure, then pity, then embrace. **Bearing, presence, demeanor, appearance As Steven