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Expositor's Bible Commentary Proverbs 7:1 My son, keep my words, and lay up my commandments with thee. CHAPTER 8 REALISM IN MORAL TEACHING "I looked forth through my lattice; and I beheld." Proverbs 7:6 THE three chapters which close the introduction of our book (7-9) present a lively and picturesque contrast between Folly and Wisdom-Folly more especially in the form of vice; Wisdom more generally in her highest and most universal intention. Folly is throughout concrete, an actual woman portrayed with such correctness of detail that she is felt as a personal force. Wisdom, on the other band, is only personified: she is an abstract conception: she speaks with human lips in order to carry out the parallel, but she is not a human being, known to the writer. As we shall see in the next Lecture, this high Wisdom never took a human shape until the Incarnation of our Lord Jesus Christ; Folly, unhappily, had become incarnate in myriads of instances: scarcely any city or place where men congregate was, or is without its melancholy example. It follows from this difference between the two that the picture of Folly is a piece of vigorous realism, while the account of Wisdom is a piece of delicate idealism. Folly is historical. Wisdom is prophetic. In this chapter we are concerned with facts which the author witnessed from the window of his house, looking forth through the lattice. { Proverbs 7:6 } In the next chapter we shall touch on ideas which he had not seen, and could not have seen unless it were in lofty vision, looking out through the lattice of the soul. In the present chapter we have an opportunity of noticing the immense value and power of pictorial delineation and concrete images in moral teaching; in the next we shall experience the peculiar fascination and inspiration of beautiful abstract conceptions, of disembodied ideals which, so far as we know at the time, are not capable of actual realization. It is important to remember this difference in order to understand why Wisdom, the shadowy contrast to that Mistress Folly who was only too concrete and familiar, shaped itself to the writer’s mind as a fair and stately woman, a queenly hostess inviting simple ones to her feast; though, as Christians, we have learnt, the historical embodiment of Wisdom was a man, the Word of God, who of God was made unto us wisdom. Now before we take our stand at the window and look through the lattice into the street, we must notice the exhortations to the young man to make wisdom and understanding his intimate friends, with which the chapter begins. The law is to be kept as the apple of the eye, which is so sensitive, so tender, and at the same time so surpassingly important, that the lid has to shield it by a quick instinctive movement outrunning thought, and the hand has to be ready at all times to come to its succor. The commandments are to be written on the fingers, like engraved rings, which would serve as instant reminders in unwary moments: the very instruments through which the evil would be done are to be claimed and sealed and inscribed by the righteousness which can preserve it from evil, while in the secret tablets of the heart the holy truths are to be written: so that if, in the business of life, the writing on the fingers may get blurred or effaced, the principles of righteousness may yet be kept like priceless archives stored in the inviolable chambers of the inner man. Wisdom is to be treated as a sister, { Proverbs 7:4 } not as if there were a natural kinship, but on the ground of the beautiful influence which a true sister, a pure woman soul, exercises over a young man’s life. It is given to a sister again and again, by unfailing sympathy and by sweet comprehending ways, not teasing nor lecturing, but always believing and hoping and loving, to weave a magical spell of goodness and truth around a brother who is exposed to dangerous temptations; she will "maintain for him a saving intercourse with his true self"; when the fires of more ardent affections are burning low, or extinguished in doubt or disgust she will be with him like a calm impersonal presence, unobtrusive, unforgotten, the more potent because she makes no show of power. Such a lovely fraternal relation is to be maintained with Wisdom, constant as a tie of blood, firm as a companionship from earliest infancy, yet exalted and enthusiastic in its way, and promising a lifelong attraction and authority. This blessed kinship with Understanding should save the young man front such a fate as we are now to contemplate. It is twilight, not yet absolutely dark, but the shuddering horror of the scene seems to quench the doubtful glimmer of evening and to plunge the observer suddenly into midnight. { Proverbs 7:9 } There is a young man coming round the corner of the street. His is no manly walk, but an idle, effeminate saunter-a detail which is not brought out in the English Version. He is a dandy and sadly empty-headed. Now all young men, good and bad alike, pass through a period of dandyism, and it has its uses: but the better the stuff of which the man is made, the more quickly he gets over the crisis, and returns to his senses. This young man is "void of understanding"; his dandyism will be chronic. His is a feeble will and a prurient mind; but his special weakness consists in this, that he thinks he can always resist temptation, and therefore never hesitates to thrust himself in its way. It is as if one were to pride himself on being able to hang on with his fingers to the rim of a well: he is always hanging there, and a touch will send him in. One who is in his opinion weaker would give the dangerous place a wide berth, and nothing but sheer force would bring him to the edge. This young dandy has nothing to say for himself. A tempter need not be at the trouble to bring any sound arguments, or to make the worse appear the better reason; to this poor weakling the worse the reason is the better it will appear. As you see him lolling down the path with his leering look and his infinite self-satisfaction-good-natured, but without any other goodness; not with bad intentions, but with everything else bad-you can foresee that he will be blown over as easily as a pleasure skiff on a stormy ocean; if you have a compassionate heart you mourn over him at once, for you see the inevitable. The woman has come out to meet him like a bird-catcher who has been watching for the unwary bird. Now he should escape at once, for her very attire warns him of her intentions. But this is just his weakness; he delights to place himself in such a position; he would say that it is the proof of his manliness that he can resist. She approaches him with a smirk and a smile, with an open countenance but a closed heart. She utters a sound, moving and pathetic like the murmur of harp-strings; it comes from that inward tumult of passion in the woman’s nature which always flutters the heart of a weak youth. She is a wild, undisciplined creature; she always hankers after the forbidden; the quiet home ways are insufferable to her; out in the streets, with their excitement, their variety, their suggestions, their possibilities, she forgets, if she does not quiet, her restlessness. The poor woman-nature which, rightly taught and trained, might make the beauty and sweetness of a home, capable of sanctified affections and of self-sacrificing devotion, is here entirely perverted. The passion is poisoned and now poisonous. The energy is diseased. The charms are all spurious. She goes abroad in the blackness of night because in even a faint light her hideousness would appear; under the paint and the finery she is a hag; her eyes are lusterless but for the temporary fire of her corruptions; behind that voice which croons and ripples there is a subdued moan of despair-the jarring of harp-strings which snap and quiver and shudder and are silent forever. The wise man looks at her with compassionate loathing, God with pity which yearns to save; but this foolish youth is moved by her as only a fool could be moved. His weak understanding is immediately overcome by her flatteries; his polluted heart does not perceive the poison of her heartless endearments. She throws her arms around him and kisses him, and he makes no question that it is a tribute to the personal attractions which he has himself often admired in his mirror. She would have him believe that it was he whom she had come out specially to seek, though it would have been just the same whoever had caught her eye; and he, deceived by his own vanity, at once believes her. She has a great deal to say; she does not rely on one inducement, for she does not know with whom she has to do; she pours out therefore all her allurements in succession without stopping to take breath. First, she holds out the prospect of a good meal. She has abundant meat in the house, which comes from the sacrifice she has just been offering, and it must be eaten by the next day, according to the commandment of the Law. { Leviticus 7:16 } Or if he is not one to be attracted merely by food, she has appeals to his aesthetic side; her furniture is rich and artistic, and her chamber is perfumed with sweet spices. She perceives perhaps by now what a weak, faint-hearted creature, enervated by vice, unmanly and nervous, she has to do with, and she hastens to assure him that his precious skin will be safe. Her good man is not at home, and his absence will be prolonged; he took money with him for a long journey, and she knows the date of his return. The foolish youth need not fear, therefore, "that jealousy which is the rage of a man"; he will not have to offer gifts and ransom to the implacable husband, because his deed will never be known. How hollow it all sounds, and how suspicious; surely one who had a grain of understanding would answer with manly scorn and with kindling indignation. But our poor young fool, who was so confident of himself, yields without a struggle; with her mere talk, playing upon his vanity, she bends him as if he were a water-weed in a stream-her appeals to his self-admiration drive him forth as easily as the goads urge an ox to the slaughter-house. And now you may watch him going after her to destruction! Is there not a pathos in the sight of an ox going to the slaughter? The poor dumb creature is lured by the offer of food or driven by the lash of the driver. It enters the slaughterhouse as if it were a stall for rest and refreshment; it has no idea that "it is for its life." The butcher knows; the bystanders understand the signs; but it is perfectly insensible, taking a transitory pleasure in the unwonted attentions which are really the portents of death. It is not endeared to us by any special interest or affection; the dull, stupid life has never come into any close connection with ours. It has never been to us like a favorite dog, or a pet bird that has cheered our solitary hours. It gave us no response when we spoke to it or stroked its sleek hide. It was merely an animal. But yet it moves our pity at this supreme moment of its life; we do not like to think of the heavy blow which will soon lay the great slow-pacing form prostrate and still in death. Here is an ox going to the slaughter, -but it is a fellow-man, a young man, not meant for ignominious death, capable of a good and noble life. The poor degraded woman who lures him to his ruin has no such motive of serviceableness as the butcher has. By a malign influence she attracts him, an influence even more fatal to herself than to him. And he appears quite insensible, -occupied entirely with reflections on his glossy skin and goodly form; not suspecting that bystanders have any other sentiment than admiration of his attractions and approval of his manliness, he goes quietly, unresistingly, lured rather than driven, to the slaughter-house. The effect of comparison with dumb animals is heightened by throwing in a more direct comparison with other human beings. Transposing the words, with Delitzsch, as is evidently necessary in order to preserve the parallelism of the similitude, we find this little touch: "He goeth after her straightway, as a fool to the correction of the fetters,"-as if the Teacher would remind us that the fate of the young man, tragic as it is, is yet quite devoid of the noble aspects of tragedy. This clause is a kind of afterthought, a modification. "Did we say that he is like the ox going to the slaughter?-nay, there is a certain dignity in that image, for the ox is innocent of its own doom, and by its death many will benefit; with our pity for it we cannot but mingle a certain gratitude, and we find no room for censure; but this entrapped weakling is after all only a fool, of no service or interest to any one, without any of the dignity of our good domestic cattle; in his corrupt and witless heart is no innocence which should make us mourn. And the punishment he goes to, though it is ruin, is so mean and degrading that it awakes the jeers and scorn of the beholders. As if he were in the village stocks, he will be exposed to eyes which laugh while they despise him. Those who are impure like himself will leer at him; those who are pure will avert their glance with an ill-disguised contempt." There, then, goes the ox to the slaughter; nay, the mere empty-headed fool to the punishment of the fetters, which will keep him out of further mischief, and chain him down to the dumb lifeless creation to which he seems to belong. But the scorn changes rapidly to pity. Where a fellow-creature is concerned we may not feel contempt beyond that point at which it serves as a rebuke, and a stimulus to better things. When we are disposed to turn away with a scornful smile, we become aware of the suffering which the victim of his own sins will endure. It will be like an arrow striking through the liver. Only a moment, and he will be seized with the sharp pain which follows on indulgence. Oh the nausea and the loathing, when the morning breaks and he sees in all their naked repulsiveness the things which he allowed to fascinate him yester-eve! What a bitter taste is in his mouth; what a ghastly and livid hue is on the cheek which he imagined fair! He is pierced; to miserable physical sufferings is joined a sense of unspeakable degradation, a wretched depression of spirits, a wish to die which is balanced in horrid equilibrium by a fear of death. And now he will arise and flee out of this loathly house, which seems to be strewn with dead men’s bones and haunted by the moaning spirits of the mighty host which have here gone down into Sheol. But what is this? He cannot flee. He is held like a bird in the snare, which beats its wings and tries to fly in vain; the soft yielding net will rise and fall with its efforts, but will not suffer it to escape. He cannot flee, for if he should escape those fatal doors, before to-morrow’s sun sets he will be seized with an overmastering passion, a craving which is like the gnawing of a vulture at the liver; by an impulse which he cannot resist he will be drawn back to that very corner; there will not be again any raptures, real or imagined, only racking and tormenting desires; there will be no fascination of sight or scent or taste; all will appear as it is-revolting; the perfumes will all be rank and sickly, the meat will all be blighted and fly-blown; but none the less he must back; there, poor, miserable, quivering bird, he must render himself, and must take his fill of loves? no, of maudlin rapture and burning disgust; solace himself? no, but excite a desire which grows with every satisfaction, which slowly and surely, like that loathsome monster of the seas, slides its clinging suckers around him, and holds him in an embrace more and more deadly until he finally succumbs. Then he perceives that the fatal step that he took was "for his life," that is, his life was at stake. When he entered into the trap, the die was cast; hope was abandoned as he entered there. The house which appeared so attractive was a mere covered way to hell. The chambers which promised such imagined delights were on an incline which sloped down to death. Look at him during that brief passage from his foolish heedlessness to his irretrievable ruin, a Rake’s Progress presented in simple and vivid pictures, which are so terrible because they are so absolutely true. After gazing for a few minutes upon the story, do we not feel its power? Are there not many who are deaf to all exhortations, who will never attend to the words of Wisdom’s mouth, who have a consummate art in stopping their ears to all the nobler appeals of life, who yet will be arrested by this clear presentation of a fact, by the teacher’s determination not to blink or underrate any of the attractions and seductions, and by his equal determination not to disguise or diminish any of the frightful results? We may cherish the sweetness and the purity which reticence will often preserve, but when the sweetness and the purity are lost, reticence will not bring them back, and duty seems to require that we should lay aside our fastidiousness and speak out boldly in order to save the soul of our brother. But after dwelling on such a picture as this there is a thought which naturally occurs to us; in our hearts a yearning awakes which the book of Proverbs is not capable of meeting. Warnings so terrible, early instilled into the minds of our young men, may by God’s grace be effectual in saving them from the decline into those evil ways, and from going astray in the paths of sin. Such warnings ought to be given, although they are painful and difficult to give. But when we have gone wrong through lack of instruction, when a guilty silence has prevented our teachers from cautioning us, while the corrupt habits of society have drawn us insensibly into sin, and a thousand glozing excuses have veiled from our eyes the danger until it is too late, is there nothing left for us but to sink deeper and deeper into the slough, and to issue from it only to emerge in the chambers of death? To this question Jesus gives the answer. He alone can give it. Even that personified Wisdom whose lofty and philosophical utterances we shall hear in the next chapter, is not enough. No advice, no counsel, no purity, no sanctity of example can avail. It is useless to upbraid a man with his sins when he is bound hand and foot with them and cannot escape. It is a mockery to point out, what is only too obvious, that without holiness no man can see God, at a moment when the miserable victim of sin can see nothing clearly except the fact that he is without holiness. "The pure in heart shall see God" is an announcement of exquisite beauty, it has a music which is like the music of the spheres, a music at which the doors of heaven seem to swing open; but it is merely a sentence of doom to those who are not pure in heart. Jesus meets the corrupt and ruined nature with the assurance that He has come "to seek and to save that which was lost." And lest a mere assertion should prove ineffectual to the materialized and fallen spirit. Jesus came and presented in the realism of the Cross a picture of Redemption which could strike hearts that are too gross to feel and too deaf to hear. It might be possible to work out ideally the redemption of man in the unseen and spiritual world. But actually, for men whose very sin makes them unspiritual, there seems to be no way of salvation which does not approach them in a tangible form. The horrible corruption and ruin of our physical nature, which are the work of sin, could be met only by the Incarnation, which should work out a redemption through the flesh. Accordingly, here is a wonder which none can explain, but which none can gainsay. When the victim of fleshly sin, suffering from the arrow which has pierced his liver, handed over as it seems to despair, is led to gaze upon the Crucified Christ, and to understand the meaning of His bearing our sins, in His own body on the tree, he is touched, he is led to repentance, he is created anew, his flesh comes again to him as a little child, he can offer up to God the sacrifice of a contrite heart, and he is cleansed. This is a fact which has been verified again and again by experience. And they who have marked the power of the Cross can never sufficiently admire the wisdom and the love of God, who works by ways so entirely unlike our ways, and has resources at His command which surpass our conception and baffle our explanation. If there is a man literally broken down and diseased with sin, enfeebled in will and purpose, tormented by his evil appetite so that he seems like one possessed, the wisest counsels may be without any effect paint in the most vivid hues the horrible consequences of his sin, but he will remain unmoved: apply the coercion of a prison and all the punishments which are at the disposal of an earthly judge, and he will return to his vicious life with a gusto increased by his recuperated physical strength: present to him the most touching appeals of wife and children and friends, and while he sheds sentimental tears he will continue to run the downward way. But let him be arrested by the spectacle of Christ crucified for him, let the moving thought of that priceless love and untold suffering stir in his heart, let his eyes be lifted never so faintly to those eyes of Divine compassion, -and though he seemed to have entered the very precincts of the grave, though the heart within him seemed to have died and the conscience seemed to be seared with a hot iron, you will observe at once the signs of returning animation; a cry wilt go up from the lips, a sob will convulse the frame, a light of passionate hope will come into the eyes. Christ has touched him. Christ is merciful. Christ is powerful. Christ will save. Ah, if I speak to one who is bound with the cords of his sin, helplessly fettered and manacled, dead as it were in trespasses, I know there is no other name to mention to you, no other hope to hold out to you. Though I knew all science, I could not effectually help you; though I could command all the springs of human feeling, I could not stir you from your apathy, or satisfy the first cries of your awaking conscience. But it is permitted to me to preach unto you-not abstract Wisdom,-but Jesus, who received that name because He should save His people from their sins. The Expositor's Bible Text Courtesy of BibleSupport.com . Used by Permission.

My son keep my words, and lay up my commandments with thee . &&& Proverbs 7:1 Parental precepts Francis Taylor, B. D. "Lay up." Hebrew, "hide." A metaphor from treasure not left open in the house, but looked up in chests unseen, lest it should be lost, or got away. I. CHILDREN MUST REMEMBER PARENTS' WORDS. 1. Their words of instruction. 2. Of charge or command. 3. Of commendation, for that is a great encouragement to do well. 4. Of consolation, which revives the spirit of good children in their troubles. 5. Of promise. 6. Of prohibition. 7. Of reprehension. 8. Of commination.The spring of parents' words is love — yea, when they chide. The end and result of all their speeches is their children's good. II. THE HEART IS THE RECEPTACLE FOR GODLY PRECEPTS. There they must be laid up. 1. They are very precious in themselves. Common things lie about the house. Choice things are locked up. 2. They are very profitable to us, and such things easily creep into our hearts. 3. The heart is the secretest place to lodge them in. 4. It is the safest place. Good precepts should be as ready in our thoughts as if we had them in our eyes. ( Francis Taylor, B. D. ) That they may keep thee from the strange woman. Proverbs 7:5 Heavenly wisdom protective Francis Taylor, B. D. I. KNOWLEDGE IS A SPECIAL MEANS TO KEEP US FROM WANTONNESS. 1. By way of excellency. Wisdom is far more beautiful than the fairest strumpet in the world. 2. By her good counsel. Wisdom will advise thee for thy good. 3. By sweet and pleasant discourse far more pleasant to a pious heart than all the wanton songs in the world. 4. By arming thee against all objections. Keep in with knowledge, and thou shalt be sure to keep out of harlots' paws. II. THE FALSE WOMAN IS A STRANGER. Possibly in the sense of being a foreigner, and not considering herself in the control of our moral laws. 1. A stranger in regard to marriage. Then thou hast no right to her. 2. A stranger in regard to carriage. Thou canst not look for any good respect from her. III. THE FALSE WOMAN IS A FLATTERER. 1. The difference between her words and her deeds prove it. She speaks like a friend, and acts like an enemy. 2. The difference between her first and her last words proves it. She will surely turn against thee when thy money is spent. She will sink thee with fair words. ( Francis Taylor, B. D. ) A young man void of understanding. Proverbs 7:7 A youth void of understanding J. Thain Davidson, D. D. Solomon was pre-eminently a student of character. His forte lay in the direction of moral philosophy, in the sense of the philosophy of morals. I. THE SPECIAL PERIL OF GREAT CITIES. Human nature remains the same in every age. The descriptions of the temptations that assailed the youth of Jerusalem and Tyre answers precisely to what we see in our own day. Therefore the counsels and warnings of the ancient sage are as valuable and fitting as ever. The vastness and multitudinousness of our modern cities provide a secrecy which is congenial to vice. In all great towns solicitations to vice abound as they do not elsewhere. Every passion has a tempter lying in wait for it. Whatever be your temperament or constitution, a snare will be skilfully laid to entrap you. Vice clothes itself here in its most pleasing attire, and not seldom appears even under the garb of virtue. II. THE EVIL OF LATE HOURS. The devil, like the beast of prey, stalks forth when the sun goes down. Night is the time for unlawful amusements and mad convivialities and lascivious revelry. Now Jezebel spreads her net, and Delilah shears the locks of Samson. Young men, take it kindly when I bid you beware of late hours. Your health forbids it; your principles forbid it; your moral sense forbids it; your safety forbids it. Purity loves the light. Late hours have proved many young man's ruin. III. THE DANGER OF FOOLISH COMPANY. "Simple" in the Book of Proverbs means silly, frivolous, idle, abandoned. You could almost predict with certainty the future of one who selected such society. The ruin of most young men is due to bad company. It is commonly the finest natures that are first pounced upon. The good-hearted, amiable fellow, with open countenance and warm heart and generous disposition, is at once seized by the vermin of the pit, and poisoned with every kind of pollution. Take care with whom you associate. There are men who will fawn upon you, and flatter you, and call you good company, and patronise you wonderfully, and take you anywhere you wish to go; and — allow you to pay all expenses. As a rule, a companion of loose character is the most mean and selfish of creatures. "Void of understanding." Understanding is more than wisdom, more than knowledge; it is both and something besides. It is a mind well-balanced by the grace of God; it is the highest form of common-sense, sanctified by a genuine piety. No man's understanding can be called thoroughly sound until it has been brought under the power of the truth as it is in Jesus. Your only security against the perils of the city, of the dark night, and of evil company, your only safety amid the lusts that attack the flesh, and the scepticisms that assail the mind, is a living faith in God, a spiritual union with Christ. ( J. Thain Davidson, D. D. ) A beacon to young men J. Burns, D. D. Now reason is the glory of man. It is a light within the soul by which he is exalted above the brutes that perish. And yet God often charges men with displaying less judgment than the mere animal creatures ( Isaiah 1:3 ). I. THE EVIDENCES OF THIS STATE. How can we know with certainty the young who are void of understanding? 1. Those who throw off the restraints and counsels of their parents and friends. When counsel and supervision are most needed they are rejected, and who so fit to guide and counsel as the parent? 2. Those who become the companion of the foolish and wicked. No other influence will be so disastrous on our highest interests as that of evil companionship. It will insidiously undermine every good principle. 3. Those who disregard the opinions of the wise and good around them. 4. Those who neglect the institutions of religion. The atmosphere of religious ordinances is that of health and life to every virtue and grace of the soul. By neglecting Divine ordinances and services, the heart and mind run fallow. 5. Those who yield themselves up to sensual gratifications. The text refers to the ensnaring woman. "For at the window of my house I looked through my casement," etc. How fearful the result! Money, reputation, health, mind, morals, life, and the soul, all sacrificed! II. ITS EVIL RESULTS. 1. The morally evil condition of the youths themselves. Here are powers perverted — talents prostituted — sin and misery increased. 2. The pernicious influence they exert on others. Every such youth has his young friends and relations, all of whom may be corrupted by his conduct. 3. The eternal misery to which they are hastening. III. THE ONLY REMEDY. 1. Immediate and genuine repentance. Prompt consideration. 2. There must be the yielding of the heart to Christ. Christ alone can open the blind eyes, expel the foul spirit, renew the heart. 3. By the regulation of the life by the Word of God. 4. Union to, and fellowship with, God's people. ( J. Burns, D. D. ) The ignorance and folly of the man of pleasure G. Matthew, M. A. It is a mortifying truth that that age, which of all others stands most in need of advice, thinks itself the least in want of it. Youth is warm even in its desires, hasty in its conceptions, and confident in its hopes. Talk to it when its passions are high, or when pleasure is glittering around it, it will in all likelihood look upon you as come to torment it before its time, and will none of your reproof. The particular error of youth is its pursuit of licentious pleasures. This writer gives us an interesting picture of a young man, confident in his own wisdom, and relying on his own strength, met by a character whom the world has denominated Pleasure. He paints to us the charms which she displays for his seduction, describes the flattery of her tongue, the crafty wiliness of her allurements, and shows us his simple heart won by her deceptions, and following her guilty call. I. THE MAN OF PLEASURE BETRAYS AN UTTER WANT OF ACQUAINTANCE WITH HIS OWN BEING. It is among the foremost arguments in support of this kind of life that it is only in conformity with that nature which God has given us. But your nature, as long as it is without the renovation of the Eternal Spirit, cannot possibly be made your guide. In reality full of diseases, the man imagines himself in perfect health. Bound in misery and iron, he dreams that he is happy and at liberty. In following his carnal desires a man is surely "void of understanding." II. THE MAN OF PLEASURE SHOWS HIS IGNORANCE AND FOLLY IN HIS WANT OF ACQUAINTANCE WITH HIS DUTIES IN THIS WORLD. The sins of impurity are doubly sinful, inasmuch as they incapacitate the follower of them from those exertions to which he is bound in whatever state of life it hath pleased God to call him. The libertine imagines that his duties are easily reconcilable with his pursuits of pleasure; and in few cases does he show himself more void of understanding. It is their direct tendency to enervate the spirit; to absorb the native vigour of the mind; to extinguish generous ambition, that incitement to worthy deeds; and to drown all in dissipation, indolence, and trifling. The pagans made the temple of honour lie through the temple of virtue. III. THE LIBERTINE SHOWS HIS WANT OF UNDERSTANDING IN HIS IGNORANCE OR DEFIANCE OF OMNIPOTENCE. Of all the instances of want of wisdom, a disregard of the injunctions of Almighty God is surely the most absurd, as well as the most wicked. And it never can be confined to yourself, but involves often the misery, and always the guilt, of others. The man bent on pleasure seldom considers whom he offends, whom he injures, whose confidence he abuses, whose innocence he betrays, what friendship he violates, or what enmities he creates. Your first vice might arise from the seduction of bad companions, but a continuance of it becomes your own sin. IV. THE LIBERTINE ACTS IN OPPOSITION TO HIS OWN CONVICTION. There is always an inward monitor whispering against him. Rouse, then. Break from the infatuating circle. No longer miscall the things of this world. ( G. Matthew, M. A. ) The young man void of understanding Homilist. Understanding or reason is the glory of human nature. It is the "candle of the Lord," to light us on our destiny. Where this is not, you have a traveller on a devious path without light, a vessel on a treacherous sea without rudder or compass. Who is the young man void of understanding? 1. One who pays more attention to his outward appearance than to his inner character. He sacrifices the jewel for the casket. 2. One who seeks happiness without rather than within. But the well of true joy must be found in the heart, or nowhere. 3. One who identifies greatness with circumstances rather than with character. But true greatness is in the soul, and nowhere else. 4. One who is guided more by the dictates of his own nature than by the counsels of experience. He acts from the suggestions of his own immature judgment. He is his own master, and will be taught by no one. 5. One who lives in show and ignores realities. He who lives in these pursuits and pleasures which are in vogue for the hour, and neglects the great realities of the soul and eternity, is "void of understanding." ( Homilist. ) A simple youth, void of understanding D. Johnston, D. D. The young man Solomon had in mind perhaps thought himself wise, but in the opinion of the sober and virtuous part of mankind, he was one of the most infatuated of men. When may a young man be spoken of as "void of understanding"? 1. When he suffers his mind to remain unacquainted with the great principles of religion. 2. When he follows the dictates of his own corrupt heart. How shall we account for all that wickedness which abounds in the world if there is no bad principle from which it breeds? Take corruption out of the heart, and this world would become a paradise. Simple souls, instead of checking the evil principle within them, rather give it the greatest indulgence. 3. When he throws himself in the way of temptation. Snares abound. There is hardly a step in our way in which we do not run some hazard of stumbling. Have we not often complied when we ought to have resisted? Sin is sometimes so artfully disguised that it loses its deformity, and we are insensibly drawn into the commission of it. Is it not, then, wise and prudent to keep at a distance and not to tamper with temptation? The old serpent is too cunning and subtle for us, and if we throw ourselves in his way we must fall. 4. When he has not resolution to withstand the allurements with which he may be surrounded. We can hardly hope to escape allurement altogether. All depends on our yielding to or resisting first enticements. And what avails the most enlightened understanding if we have not firmness to follow its dictates? 5. When he does not hearken to the admonitions of those who are older and more experienced than himself. Vanity and self-conceit are too natural to young minds, and numbers have been led away by them. Positive and headstrong, they refuse to be admonished, and scorn to be controlled. Hence they run headlong into vice, and involve themselves in misery. 6. When he flatters himself with seeing long life and many years. This is very natural to youth. But there is nothing more vain and uncertain. Can there be a greater defect of understanding than to flatter one's self with what we may never enjoy? ( D. Johnston, D. D. ) A young man void of understanding John N. Norton. 1. One who makes light of parental restraints and counsels. No young man is walking in safe paths who is engaged in pursuits or pleasures which a wise father or a tender mother would be mortified and grieved to see him mixed up with. 2. One who neglects the cultivation of his mind. If knowledge is power, ignorance is weakness. The mind must be carefully trained in order that the soul may fulfil her destiny upon earth, and be prepared for a more glorious existence hereafter. 3 One who is content to live an idle and aimless life. To spend the golden hours of existence in irresolution and idleness, with no definite purpose, betrays, as much as anything could do, the lack of good sense. 4. One who chooses his bosom companions from the ranks of the thoughtless and the profane. We are naturally social beings, and seek for pleasure in the company of others. 5. One who yields to the enticements of folly and wickedness. As soon as he reaches the point when he is indifferent to the opinion of the wise and the good, his case may well be set down as desperate. The young are always surrounded by temptations, and every evil thought which is allowed a resting-place in the mind vitiates and corrodes the fibres of the soul, and every sinful deed unnerves the arm and paralyses the essential power of manhood. 6. One who makes light of religion. Religion never encouraged anybody to be indolent and improvident; never led him into the haunts of vice; never wasted his substance in riotous living; never dragged a single victim to the prison or the gallows. All its offices in the world have been elevating and beneficent. Unbelief is not a misfortune, but it is the sin, the damning sin, of the world. Men first do wrong and then believe wrong in order to escape from its consequences. True religion will make you abhor sin, and draw you to Christ, the Redeemer; it will strengthen you for duty, and nerve you for endurance. It will give songs in the night, and through the grave and gate of death it will brighten your pathway to eternal glory. ( John N. Norton. ) He went the way to her house. Proverbs 7:8 Occasions of sin Francis Taylor, B. D. I. MANY OCCASIONS OF SIN PRESENT THEMSELVES UNLOOKED FOR. 1. All places afford temptations. 2. All times have theirs. 3. All things afford it. 4. So do all conditions, all actions, and all persons.Therefore we need to keep a constant watch, since we are not secure in any place, time, or condition. Then suspect all things with a holy suspicion. II. IT IS DANGEROUS COMING NEAR BAD HOUSES. 1. Much danger may come from within. 2. Much danger from without; for ruffians and quarrellers haunt such places. 3. Judgment may be feared from heaven. III. IDLENESS IS THE NURSE OF WANTONNESS. 1. Because nature is corrupt, and of all sins most inclines to wantonness. 2. The soul is very active both in our waking and sleeping, and if it move us not to good it will move us to bad actions. 3. Because labour removes the rubs in the way of wantonness. Spiritual duties and labour in our vocation take the heart, eyes, and ears off from wanton objects. The heart set at liberty by idleness falls upon them with greediness. 4. God's judgment follows idleness to give such over to wantonness. Take heed of idleness. Many think it either no sin or a light one. ( Francis Taylor, B. D. ) I have decked my bed with coverings of tapestry. Proverbs 7:16 A luxurious bed Christian Treasury. "I have exhausted the toil of myself and bought the toil of others to increase the luxury of my rest. Come and see the courtly elegance with which my bed is decked. Long and weary days have I laboured at the counting-house, at the workshop, or at the desk. And now my bed is decked. Come and look. Place yourself at my chamber window and tell me what you see now and what you will see next year." 1. "I see thee lying on this bed which thou hast decked, fretful, restless, and miserable. Thou hast found out too late that enjoyment is more painful than expectation. 2. I see thee dying on the same bed. May God grant thee mercy! but if He does it is in spite of the luxury with which thou art surrounded. 3. I see thee lying in another bed. It is narrow, and though well quilted and smoothed, yet it has no room for the weary body to turn, or for the feverish head to lift itself." "I have decked my bed with peace. And though its coverings are but scanty, and though sorrow and desolation have taken their seats by its side, yet peace remains. And there is one like unto the Son of Man whose gracious face ever shines on me from before this, my poor resting-place, so that though deserted and wretched, His love gives me a comfort this world can neither give nor take away.Come and see." "I have come, oh, saint of God! and I see three sights. 1. Destitution and pain are indeed about thee as thou liest on that rude couch; but peace and love reign there, and who shall prevail against the Lord's elect? 2. I see thee in thy dying hour. Deserted and miserable thou mayest be, but angelic forms are hovering over thee, and I hear a voice speaking as man can never speak, saying, 'Come, thou beloved of My Father!' 3. I see thee in thy narrow bed, but I see something else behind. For I see that great city, the holy Jerusalem, having the glory of God. And I hear a voice there saying, 'Who is this who is arrayed in white robes? and whence came he?' And I say unto him, 'Sir, thou knowest.' And the voice says, 'He is one of them that came out of great tribulation,'" etc. ( Christian Treasury. ) With her much fair speech she caused him to yield. Proverbs 7:21 Good and bad speech G. Lawson. There is a force in words which it is often almost impossible to resist. Good words have a wonderful virtue in them to work upon the mind, and a great part of the good which we are called to do in the world is to be accomplished by means of that little member, the tongue. But corrupt minds are often found to have greater intelligence in persuading men to sin because human nature is depraved, and needs only a temptation to draw men to the practice of the worst of evils. No words have greater force in them to persuade men to sin than the flatteries of the strange woman, and therefore the apostle Paul, who directs us to strive against sin, calls loudly to us to flee youthful lusts. Such lusts can scarcely be conquered but by flight, because the temptations to them, when they meet with a simple mind and an impure heart, are like sparks of fire lighting upon stubble fully dry. The force that is in the tongue of the strange woman will not excuse the deluded youth; for his yielding to her is to be attributed to the depravity of his own heart, which inclines him to prefer the advice of a bad woman to the counsels of the Supreme and Eternal Wisdom. ( G. Lawson. ) As a fool to the correction of the stocks. Proverbs 7:22 Slaughter of young men T. De Witt Talmage. 1. We are apt to blame young men for being destroyed, when we ought to blame the influences that destroy them. Society slaughters a great many young men by the behest, "You must keep up appearances." Our young men are growing up in a depraved state of commercial ethics, and I want to warn them against being slaughtered on the sharp edges of debt. For the sake of your own happiness, for the sake of your good morals, for the sake of your immortal soul, and for God's sake, young man, as far as possible keep out of debt. 2. Many young men are slaughtered through irreligion. Take away a young man's religion, and you make him the prey of evil. If you want to destroy a young man's morals take his Bible away. You can do it by caricaturing his reverence for Scripture. Young man, take care of yourself. There is no class of persons that so stirs my sympathies as young men in great cities. Not quite enough salary to live on, and all the temptations that come from that deficit. Unless Almighty God help them they will all go under. Sin pays well neither in this life nor in the next, but right thinking, right believing, and right acting will take you in safety through this life and in transport through the next. ( T. De Witt Talmage. ) Till a dart strike through his liver. Proverbs 7:23 The gospel of health T. De Witt Talmage. Solomon had noticed, either in vivisection or in post-mortem, what awful attacks sin and dissipation make upon the liver, until the fiat of Almighty God bids the soul and body separate. A javelin of retribution, not glancing off or making a slight wound, but piercing it from side to side "till a dart strike through his liver." Galen and Hippocrates ascribe to the liver the most of the world's moral depression, and the word melancholy means black bile. Let Christian people avoid the mistake that they are all wrong with God because they suffer from depression of spirits. Oftentimes the trouble is wholly due to physical conditions. The difference in physical conditions makes things look so differently. Another practical use of this subject is for the young. The theory is abroad that they must first sow their wild oats and then Michigan wheat. Let me break the delusion. Wild oats are generally sown in the liver, and they can never be pulled up. In after-life, after years of dissipation, you may have your heart changed, but religion does not change the liver. God forgives, but outraged physical law never. ( T. De Witt Talmage. ) Hearken unto me now therefore, O ye children. Proverbs 7:24 On impurity W. Dodd, LL. D. Cicero says, "There is not a more pernicious evil to man than the lust of sensual pleasure; the fertile source of every detestable crime, and the peculiar enemy of the Divine and immortal soul" This is true of all sensual pleasures immoderately pursued and gratified beyond the demands of reason and of nature. I. HOW CONTRADICTORY THE VICE OF IMPURITY IS TO THE GREAT LAWS OF NATURE AND OF REASON, OF SOCIETY AND RELIGION. 1. It is in opposition to the first law of our nature, which enjoins the due subordination and subjection of our inferior appetites and passions to the superior and ruling principle of the soul — that principle which distinguishes man from the animal creation. What can be so degrading to our nature as to reverse this first and important law by giving the reins of dominion to an inferior and merely animal appetite, implanted in us, as a slave, to serve the purposes of our temporal existence? Appetites are wholly of sense; with them, abstractly considered, the mind has no concern. But if indulged beyond due bounds, they darken the mind and absorb all its noblest faculties. 2. It opposes the laws of reason, whose peculiar office it is to direct our conduct and form our manners in such a way as becomes the rank and station we bear in the universe. What folly, then, to indulge a vice and pursue a conduct which is at once most opposite to, and most derogatory from, the honour and the dictates of reason! And can anything be more so than the unrestrained gratification of impure desires, with which reason is so far from concurring, that men are obliged to lull its keen remonstrances in the tumult of passion and the hurry of sensual pursuits? 3. It opposes the laws of society — those universal laws of justice, honour, and virtue, upon which all society is founded, and upon the due observation whereof the happiness and the permanence of society depends. Nothing conduces more to corrupt the morals and deprave the minds of youth than the unrestrained gratification of impure and lustful desires; nothing conduces more to spread a general corruption of manners; nothing more affects and harms the nearest and dearest interests of men; nothing introduces more distressful injuries; and nothing is a greater prejudice or discouragement to just and honourable marriage. 4. It opposes the Divine laws. The Divine instructions inform man of the true state of his nature, of his dignity, fall, and possible restoration. Man is informed that his triumph is sure and his reward inestimable if, superior to sense and to appetite, he improves the Godlike principle of reason and virtue in him and purifies himself, even as his God, his great pattern and exemplar, is pure. There are some considerations peculiar to the Christian religion, drawn from the "Inhabitation of God's Holy Spirit in the bodies of believers as His temples," and from their being incorporated by faith as living members into the pure and immaculate body of Jesus Christ. Can men be so senseless as to defile this holy temple? What can the gratification of youthful lusts bestow, adequate to the loss, to the misery which it will assuredly occasion? Neither the laws of God nor of man are founded in fancy or caprice. No precept is imposed with a view to command or prohibit aught that was unessential to their well-being. II. HOW INIMICAL THE VICE OF IMPURITY IS TO THE BEST INTERESTS OF OURSELVES AND OF OUR NEIGHBOURS! What ever youth would wish to arrive at true honour and true happiness must scorn with a noble fortitude the allurements of the harlot pleasure, and implicitly follow the counsels of pure virtue. The practice of impurity never can, never did or will, produce aught but thorns and briars, "mischiefs" and "miseries," to others and to ourselves. One peculiar and aggravating circumstance of malignity in this vice is that the perpetration of it involves the ruin of two souls. You cannot be singly guilty. Have pity on yourselves! Have pity on the companions of your sin! The seductions of innocence can never be adequate to the end proposed. It is a complicated guilt. All gratifying of lustful passions must be in a high degree injurious to their fellow-creatures, and particularly to the unhappy partners of their guilt. And the vice of impurity is peculiarly noxious and prejudicial to ourselves, to the mind, body, estate, and reputation. ( W. Dodd, LL. D. ) Her house is the way to hell. Proverbs 7:27 The way to hell J. Parker, D. D. An energetic expression. It is not the place itself, but the way to it. In this ease what is the difference between the way and the destination? The one is as the other, so much so that he who has entered the way may reckon upon it as a fatal certainty that he will accomplish the journey and be plunged into "the chamber of death." No man means to go the whole length. A man's will is not destroyed in an instant; it is taken from him, as it were, little by little, and almost imperceptibly; he imagines that he is as strong as ever, and says that he will go out and shake himself as at other times, not knowing that the spirit of might has gone from him. Is there any object on earth more pathetic than that of a man who has lost his power of resistance to evil, and is dragged on, an unresisting victim, whithersoever the spirit of perdition may desire to take him? It is true that the young man can plead the power of fascination; all that music, and colour, and blandishment, and flattery can do has been done: the cloven foot has been most successfully concealed; the speech has been all garden, and paradise, and sweetness, and joy; the word hell, or perdition, has not been so much as mentioned. This is what is meant by seduction: leading a man out of himself, and from himself, onward and onward, by carefully graded processes, until fascination has accomplished its work, and bound the consenting soul in eternal bondage. ( J. Parker, D. D. ).

7:1-5 We must lay up God's commandments safely. Not only, Keep them, and you shall live; but, Keep them as those that cannot live without them. Those that blame strict and careful walking as needless and too precise, consider not that the law is to be kept as the apple of the eye; indeed the law in the heart is the eye of the soul. Let the word of God dwell in us, and so be written where it will be always at hand to be read. Thus we shall be kept from the fatal effects of our own passions, and the snares of Satan. Let God's word confirm our dread of sin, and resolutions against it. 7:6-27 Here is an affecting example of the danger of youthful lusts. It is a history or a parable of the most instructive kind. Will any one dare to venture on temptations that lead to impurity, after Solomon has set before his eyes in so lively and plain a manner, the danger of even going near them? Then is he as the man who would dance on the edge of a lofty rock, when he has just seen another fall headlong from the same place. The misery of self-ruined sinners began in disregard to God's blessed commands. We ought daily to pray that we may be kept from running into temptation, else we invite the enemies of our souls to spread snares for us. Ever avoid the neighbourhood of vice. Beware of sins which are said to be pleasant sins. They are the more dangerous, because they most easily gain the heart, and close it against repentance. Do nothing till thou hast well considered the end of it. Were a man to live as long as Methuselah, and to spend all his days in the highest delights sin can offer, one hour of the anguish and tribulation that must follow, would far outweigh them.