09_Old Testament Survey Series: The Wisdom Literature and Psalms

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CHAPTER TWENTY-FIVE

Wisdom and Her Rival Proverbs 7–9 Discourses eleven through thirteen place in juxtaposition two ways of life. !e principles which govern these lifestyles are personified as two women: Lady Wisdom and Harlot Folly.

Discourse Eleven WARNING AGAINST ADULTERY Proverbs 7:1–27 Again the teacher takes up the subject of adultery. In this discourse, however, he treats the subject from a different perspective. He draws a contrast between Lady Wisdom and the adulteress. A. Introduction (7:1–5)

James E. Smith, !e Wisdom Literature and Psalms, Old Testament Survey Series (Joplin, MO: College Press Pub. Co., 1996). Exported from Logos Bible Software, 12:24 PM June 8, 2020.

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!e eleventh discourse is introduced by the customary exhortation (cf. 2:1; 3:1). !e student is urged to “keep my words” and “lay up” as a precious treasure “my commandments.” If he keeps these commandments, he will live, i.e., experience the more abundant life. !e student, therefore, should regard the instruction of his teacher “as the apple of your eye,” i.e., the pupil of the eye.1 !is is a proverbial expression for anything extremely precious. !e sense of sight depends on the undamaged condition of the eye. !us the thought is, Make my teaching as precious to you as your eyesight. !e student also should bind those godly precepts like rings on his fingers, i.e., keep them always before his eyes. He should write them upon the table of his heart (cf. 3:3; 6:21). !e instruction of godly men should be internalized, should be made the 1

!e Hebrew reads literally, “the li"le man (’ishon) of the

eye.” !e pupil is so called from the miniature reflection of objects seen in the pupil, especially of the person who looks into another’s eye. James E. Smith, !e Wisdom Literature and Psalms, Old Testament Survey Series (Joplin, MO: College Press Pub. Co., 1996). Exported from Logos Bible Software, 12:24 PM June 8, 2020.

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guiding principle of one’s life (7:1–3). In a more poetic vain, the teacher urges his student to embrace wisdom warmly. He should regard wisdom personified as his “sister.” !e brother-sister relationship expresses love, purity and confidence. A warm association with a godly sister causes a man to respect women in general and avoid harlots in particular. “Understanding,” the twin sister of wisdom, should be regarded as one’s “kinswoman” (moda˓), i.e., familiar friend. !e son should let prudence and sound sense be as dear to him as a close friend. !e twin sisters of wisdom and understanding will keep the naive youth from being deceived by the alien or strange woman, i.e., the harlot. When the heart is filled with the love of something good, it is armed against the seductions which would lead one astray from the Lord (7:4–5). B. A Street Encounter (7:6–12) From the window of his house the teacher could look out into the street. He looked through the “latJames E. Smith, !e Wisdom Literature and Psalms, Old Testament Survey Series (Joplin, MO: College Press Pub. Co., 1996). Exported from Logos Bible Software, 12:24 PM June 8, 2020.

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tice” which allowed him to see all that passed in the street without being himself visible from without. !ere he witnessed a social evil which was demoralizing the entire community. Against this evil he felt compelled to wage a vigorous ba"le (7:6). First, his eyes spo"ed a young man who was associating with the “thoughtless ones” (peta˒yim), i.e., the inexperienced or simple ones. Such are those most easily led astray. Among them the teacher discerned a young man “devoid of understanding.” Without any deliberate intention of sinning, this youth had put himself in the way of temptation (7:7). !e young man was passing down the street where the harlot lived. What was his intent? Was he merely curious? Did he even know that the harlot lived on that corner? In any case, the young man was in danger. He was about to enter into a temptation with which he could not cope (7:8). A#er dark, in the cool of the evening, the youth continued to “hang out” with his friends in the vicinity James E. Smith, !e Wisdom Literature and Psalms, Old Testament Survey Series (Joplin, MO: College Press Pub. Co., 1996). Exported from Logos Bible Software, 12:24 PM June 8, 2020.

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of the harlot’s house. Had he been wise, the se!ing sun would have signaled him to return to his own house. About midnight2 unexpectedly (“behold!”) a harlot approached him. "ere could be no doubt about her intentions. First, in the East a woman who ventured out of her house into the streets a#er dark una!ended was usually a loose woman. Second, she was dressed in the a!ire of a harlot (cf. Gen 38:14f.). Whatever this garb was, it was very different from the sober clothing of the pure and modest. "ird, she was “cunning of heart” (netsurath lebh), i.e., she was acting in secretive way. While deceiving her husband with pledges of her love, she would assure her lovers of the same thing. In truth she loved no one but herself. She sought only to satisfy her evil passion (7:9–10). "e harlot is “boisterous,” i.e., she lacks the refine2

"e Hebrew reads literally, “in the li!le man (’ishon) of the

night and darkness.” "e same expression denotes midnight in 20:20. Just as the pupil of the eye is the dark center in the iris, so is midnight the dark center of the night. James E. Smith, !e Wisdom Literature and Psalms, Old Testament Survey Series (Joplin, MO: College Press Pub. Co., 1996). Exported from Logos Bible Software, 12:24 PM June 8, 2020.

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ment and dignity of a respectable woman. She is “rebellious” against all moral restraint. “Her feet abide not in her house,” i.e., she is a gadabout. She is the exact opposite of the careful, modest housewife who stays at home and manages the affairs of her family. She prowls the streets of the town searching for new victims to conquer. “She lies in wait at every corner,” i.e., one of her kind is readily available anywhere in the town. "e woman is represented, not as a common prostitute, but as a licentious wife, who, in her unbridled lust, acts the part of a harlot (7:11–12). C. A Harlot’s Enticements (7:13–20) "e wayward wife used several enticements to lure the young man into a liaison. First, she employed bold actions. "e harlot approaches the young man, takes hold of him, and kisses him. Like Potiphar’s wife, she has no shame (cf. Gen 39:12). Second, she “strengthened her face,” i.e., put on a bold and brazen look to correspond with what she was about to say. She then James E. Smith, !e Wisdom Literature and Psalms, Old Testament Survey Series (Joplin, MO: College Press Pub. Co., 1996). Exported from Logos Bible Software, 12:24 PM June 8, 2020.

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invites him to her house (7:13). !ird, the woman used the prospect of a wonderful meal to lure the young man to her house. She had offered “peace offerings” when she had paid her vows to the Lord that day. According to the law, part of the meat of such offerings had to be eaten by the presenter and his/her household in a religious meal. None of the meat was to be le# until morning (Lev 7:15f.). !e implication is that she had a good supply of meat at home that had to be consumed before daylight. !e religious nature of the feast is u$erly ignored or forgo$en. !is woman may be a “stranger” who conformed only outwardly to the law of Moses. In her heart she clung to the impure worship of her native land (7:14). Fourth, the woman suggests that she needed someone with whom to eat this sumptuous meal. !erefore, she had come forth into the street to seek someone with whom she could party. Her words may also suggest that he was exactly the one for whom she had James E. Smith, !e Wisdom Literature and Psalms, Old Testament Survey Series (Joplin, MO: College Press Pub. Co., 1996). Exported from Logos Bible Software, 12:24 PM June 8, 2020.

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been looking. !us she adds a bit of fla"ery to her proposal. She suggests that others had been passed by just so she might spend the evening with this young man. He was the very lover for whom she was looking (7:15). Fi#h, the harlot hints at a sexual tryst by describing her bed. It was adorned with expensive covers imported from Egypt (lit., striped, coverings, Egyptian linen). !e material must have been expensive and highly prized. !e young man probably had never laid his head on more luxurious pillows. Sixth, the wayward wife had perfumed that bed with various spices in anticipation of an evening of romance. Myrrh, aloes and cinnamon were dissolved or mixed with water, and then sprinkled on the couch ( 7:16–17).3 3

Myrrh was imported from Arabia and the coasts of the Red

Sea and Persian Gulf. It is a gummy substance possessing an aromatic odor not particularly agreeable to modern taste. Aloes is the juice from the leaves of the aloe plant which grew James E. Smith, !e Wisdom Literature and Psalms, Old Testament Survey Series (Joplin, MO: College Press Pub. Co., 1996). Exported from Logos Bible Software, 12:24 PM June 8, 2020.

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Seventh, all subtlety is put aside as the harlot finally asks the young man to sleep with her. She promises an entire night of love-making. “Let us take our fill of love until the morning.” Having promised quantity of sexual expression, she hints of its quality: “Let us enjoy ourselves with loves.” !e use of the plural suggests either intensity or variety of in the love-making (7:18). Eighth, she tries to eliminate any fear that the young man might have about entering the house of a married woman. “!e man”—a contemptuous reference to the harlot’s husband—was out of town on a trip. !erefore, there was no danger of either interruption or detection. Her language conveys the thought that she has no sense of obligation to her husband, and certainly no affection for him. !e youth need not fear any retaliation from him, for he will never know. !e husband had taken with him a large amount of in India and the Far East. !e ancients used the dried root for aromatic purposes. Cinnamon is the fragrant bark of a tree growing in Ceylon and India and the east coast of Africa. James E. Smith, !e Wisdom Literature and Psalms, Old Testament Survey Series (Joplin, MO: College Press Pub. Co., 1996). Exported from Logos Bible Software, 12:24 PM June 8, 2020.

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cash suggesting that he would be away for some time. He would not come home until the “full moon” some days hence, since v. 9 suggests that the meeting took place on a moonless night (7:19–20). D. A Youth’s Indiscretion (7:21–22a) !e youth could not resist this frontal a"ack by a woman who apparently was skilled in such ma"ers. His fall occurred in four steps. First, the youth yielded in his mind. “She caused him to yield with her persuasive words” (leqach). In 4:2 this term was used of Lady Wisdom’s speech. It may have been deliberately chosen in sarcastic contrast to the true and ennobling doctrine of wisdom. !e tempted youth has the choice of following virtuous or vicious leqach (7:21a).4 Second, she “drew him away” with her smooth talk. His body followed the lead of his blinded mind, albeit it reluctantly, no doubt, at first. !e woman takes the 4

A. Cohen, Proverbs in Soncino Books of the Bible (London:

Soncino, 1946), p. 42. James E. Smith, !e Wisdom Literature and Psalms, Old Testament Survey Series (Joplin, MO: College Press Pub. Co., 1996). Exported from Logos Bible Software, 12:24 PM June 8, 2020.

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youth by the arm and begins to lead him toward her house (7:21b). !ird, the youth “goes a"er her suddenly.” All at once his resistance gives way. He hastens a"er her to the house (7:22a). Fourth, the youth meets with terrible disaster. He goes as an animal led to the slaughter, oblivious to the danger which lies ahead. He goes “as a fool,” i.e., a madman, to the punishment which awaits him. He goes as a bird swooping down to take the bait in a snare. !ere he will remain until an arrow pierces his liver, i.e., he dies. He does not realize that he follows the harlot at the cost of his life (7:22b–23). E. Exhortations (7:24–27) !e teacher began by addressing his words to an individual student. Now he turns to young men generally. He realizes how necessary his warning is to all who are strong in passion, weak in will and wanting in experience. Such need to listen carefully to what the teacher says. !e teacher urges youth not to allow James E. Smith, !e Wisdom Literature and Psalms, Old Testament Survey Series (Joplin, MO: College Press Pub. Co., 1996). Exported from Logos Bible Software, 12:24 PM June 8, 2020.

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their hearts to turn to the ways of a harlot. Actions proceed from desire. Remove the desire, and the illicit action will never take place (7:24–25). !e teacher offers good reasons for his appeal. !e harlot has “cast down [to Sheol] many wounded.” Her course is marked with ruined souls as a ruthless conqueror leaves a field of ba#le strewn with corpses. A “mighty host” of men have lost their lives pursuing harlots. One should regard the harlot’s house as “the ways of Sheol,” i.e., at her house many paths to Sheol, the abode of the dead, have their beginning. Sexual immorality leads to other vices and crimes which have death as their end (7:26–27).

James E. Smith, !e Wisdom Literature and Psalms, Old Testament Survey Series (Joplin, MO: College Press Pub. Co., 1996). Exported from Logos Bible Software, 12:24 PM June 8, 2020.

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