Verse-by-Verse Bible Commentary
Proverbs 7:18

Clarke's Commentary

Verse Proverbs 7:18. Come, let us take our fill of love — נרוה דדים nirveh dodim, "Let us revel in the breasts;" and then it is added, "Let us solace ourselves with loves," נתעלסה באהבים nithallesah boohabim; "let us gratify each other with loves, with the utmost delights." This does not half express the original; but I forbear. The speech shows the brazen face of this woman, well translated by the Vulgate, "Veni, inebriemur uberibus; et fruamur cupidinis amplexibus." And the Septuagint has expressed the spirit of it: Ελθε, και απολαυσωμεν φιλιας - δευρο, και εγκυλισθωμεν ερωτι. "Veni, et fruamur amicitia - Veni, et colluctemur cupidine." Though varied in the words, all the versions have expressed the same thing. In the old MS. Bible, the speech of this woman is as follows: - I have arrayed with cordis my litil bed, and spred with peyntid tapetis of Egipt: I have springid my ligginge place with mirre and aloes and canelcum, and be we inwardly drunken with Tetis, and use we the coveytied clippingis to the tyme that the dai wax light. The original itself is too gross to be literally translated; but quite in character as coming from the mouth of an abandoned woman.

Bridgeway Bible Commentary

More about sexual misbehaviour (6:20-7:27)

Sometimes teaching can be so well known that people no longer take any notice of it. Therefore, they must remind themselves to be obedient to familiar truths (20-22). One matter concerning which the writer repeats his earlier warnings is sexual immorality. Offenders are merely destroying themselves (23-29). People may not despise a desperately hungry person who steals food; nevertheless, the person must be dealt with and made to repay (with interest) what was stolen. But people will certainly despise a man who takes another’s wife; and there is no repayment he can make that will calm the anger of the offended husband (30-35).
Chapter 7 gives a colourful picture of how an immoral woman can trap a weak, easily led young man. The section opens with a renewed emphasis on the importance of a young man’s getting wisdom and holding on to it firmly. Then he will know best how to resist the temptations he meets (7:1-5).
The writer imagines himself looking out the window and seeing a silly young man wandering around the streets at night (6-9). The young man is met by a prostitute who sees him as a likely customer (10-12). She assures him that there is nothing wrong with going to bed with her. After all, she is a very religious person who has just been to the temple, and she had the feeling that she would meet this particular man (13-17). Furthermore, her husband is away for a few weeks on business. Clearly, all the circumstances indicate that the young man is meant to go with her (18-20).
After some indecision the man gives in, and in exchange for a night’s pleasure his whole life is spoiled (21-23). All young men should take note and resist the temptations offered by such women (24-27).

Coffman's Commentaries on the Bible

A REALISTIC PICTURE OF HOW IT HAPPENED

"For at the window of my house I looked forth through my lattice; And I beheld among the simple ones, I discerned among the youths, A young man void of understanding, Passing through the street near her corner; And he went the way to her house, In the twilight, in the evening of the day, In the middle of the night and in the darkness. And, behold, there met him a woman With the attire of a harlot, and wily of heart. (She is clamorous and willful; Her feet abide not in her house: Now she is in the streets, now in the broad places, And lieth in wait at every corner). So she caught him, and kissed him, And with an impudent face she said unto him: Sacrifices of peace-offerings are with me; This day have I paid my vows. Therefore came I forth to meet thee, Diligently to seek thy face, and I have found thee. I have spread my couch with carpets of tapestry, With striped cloths of the yarn of Egypt. I have perfumed my bed With myrrh, aloes, and cinnamon. Come, let us take our fill of love till the morning; Let us solace ourselves with loves. For the man is not at home; He is gone on a long journey: He hath taken a bag of money with him; He will come home at the full moon. With her much fair speech she causeth him to yield; With the flattering of her lips she forceth him along. He goeth after her straightway, As an ox goeth to the slaughter, Or as one in fetters to the correction of a fool; Till an arrow strike through his liver; As a bird hasteth to the snare, And knoweth not that it is for his life."

"I looked forth through my lattice" "This ancient window was something comparable to our Venetian blinds."The Pulpit Commentary, op. cit., p. 154.

"I beheld among the simple ones" "The word simple is here used in the bad sense for `empty-headed, empty-hearted.'"Barnes' Notes on the Old Testament (Grand Rapids: Baker Book House, a 1987 reprint of the 1878 Edition), Proverbs, p. 28. He was hanging around a place of danger at a time when the pure in heart would have been seeking the security of their home.

"And he went the way to her house" "Like meets like; the seduction is complete,"Wycliffe Old Testament Commentary, p. 563.

"In the twilight, in the evening… in the middle of the night… in darkness" The mention of these different times suggests that the young man continued to walk up and down in front of the woman's house. "Also, there is a symbolical meaning in these pictures of the advancing gloom. As the shadows deepen, night is also falling over the young man's life."Barnes' Notes on the Old Testament (Grand Rapids: Baker Book House, a 1987 reprint of the 1878 Edition), op. cit., p. 28.

"A woman with the attire of a harlot" This woman was not a professional harlot; she was merely taking advantage of her husband's absence to gratify her lust; and her bold aggressiveness in this suggests that this kind of conduct on her part had become habitual. "The fact of this woman being married technically distinguishes her from the harlot proper who was unmarried."International Critical Commentary, Vol. 17, Proverbs, p. 149.

"Now she is in the streets, now in the broad places" "It is no common street-walker who is designated here, but the licentious married wife who is no better than such a strumpet when she walks about searching for a lover."C. F. Keil, Keil-Delitzsch's Old Testament Commentaries (Grand Rapids: Wm. B. Eerdmans Publishing Company), Vol. 6, p. 162.

"Sacrifices of peace-offerings are with me;… I have paid my vows" "This woman here uses the technical words of Leviticus 3:1 for peace-offerings."Barnes' Notes on the Old Testament (Grand Rapids: Baker Book House, a 1987 reprint of the 1878 Edition), op. cit., p. 29. This type of offering was required to be shared with the priest and the worshipper, the worshipper being required to eat his portion on the day it was offered. What the woman was saying here was that she had a lot of good food that needed to be eaten at once. Of course, this also was mentioned in order to cast a religious aroma over the evil deed she contemplated. "The law required that the peace-offering was to be eaten on the day of the offering (Leviticus 7:16)."International Critical Commentary, op. cit., p. 151. Thus, the very first part of this temptation was the offering of a sumptuous meal in the woman's house. "She is alluring the young man by saying that her refrigerator is full, that the man of the house is out of town; that they can have their fling and no one will ever know. No one except God!"Wycliffe Bible Commentary of the Old Testament, p. 563.

It is uncertain whether this woman was an Israelite or not. "She need not be an Israelite."Arthur S. Peake, A Commentary on the Bible (London: T. C. and E. C. Jack, Ltd., 1924), p. 401. Oh yes, she mentioned `paying her vows' and certain peace-offerings; but there is a real possibility that the vows mentioned here, "Refer to the proceeds of sacred prostitution associated with pagan cults, and vowed to some goddess of fertility."The Anchor Bible (Garden City, New York: Doubleday and Company, 1982), Vol. 18, Proverbs, p. 65.

Tate accepted this suggestion and pointed out that, "This woman was the very most dangerous threat possible for this young man. She was a religious threat because of her connection and practice with the fertility cults; she was not the ordinary prostitute, but a wealthy and presumably respected woman. She was the very paradigm of the seductive promiscuous woman."Broadman Bible Commentary (Nashville: Broadman Press, 1971), Vol. 5, p. 30. Tate gives us this sketch of the seductive woman here, an account that he credited to McKane:

"She was the wife of a well-to-do merchant, a man who traveled away from home for long periods of time on business. She, like her husband, was likely a foreigner and probably a devotee of an Astarte cult, passionate, lonely, restless, and careless of her reputation."Ibid., p. 29.

"For the man is not at home" "There seems to be a note of scorn here; the woman did not say `my husband,' but `the man.'"Barnes' Notes on the Old Testament (Grand Rapids: Baker Book House, a 1987 reprint of the 1878 Edition), op. cit., p. 29.

"He goeth after her… as an ox to the slaughter" Harris gives his own paraphrase of this: "The obstinate fool is suddenly caught and held fast by a trap lying in a forbidden path, so has the deceitful power of the adulteress caught the young man." The young man does not know that it will cost him his life. As the ox led to the slaughter is unaware of what will happen, so those who violate God's law are often unaware of the ultimate consequences.

Smith's Bible Commentary

Chapter 7

He continues his exhortation to the son in chapter 7. Still talking about these women that are the wrong sort.

My son, keep my words, and lay up my commandments with thee. Keep my commandments, and live; and my law as the pupil of your eye. Bind them upon your fingers, write them on the table of your heart. Say unto wisdom, Thou art my sister; and call understanding thy kinswoman: That they may keep thee from the strange woman, and from the stranger who flatters with her words ( Proverbs 7:1-5 ).

So keep the commandments. Say to wisdom, "Thou art my sister." Be wise, my son.

For at the window of my house I looked through the casement, and I beheld among the simple ones, and I discerned among the young people, a young man who was void of understanding, and he was passing through the street near her corner; and he went the way towards her house, and in the twilight, and in the evening, and in the black and the dark night: And, behold, there met him a woman with the attire of a harlot, subtile of heart. (She is loud and stubborn; her feet abide not in her house: Now is she without, now she's in the streets, she's lying in wait at every corner.) So she caught him, and she kissed him, and with an impudent face she said unto him, I have made my peace offerings; this day I have paid my vows ( Proverbs 7:6-14 ).

Which was declaring, "I am ceremonially clean. I have gone, you know, I've had my period." And after the period a woman was then to bring the peace offering to offer, and now you're ceremonially clean for sexual relationships. Now this to me is interesting. It is an interesting kind of a paradox. Here she is observing the law for purification, following the law. "I've paid my vows, you know, and I brought my peace offerings. I have my peace offerings, paid my vows and all, you know. So I'm now ceremonially clean. I'm able to have intercourse." And yet a harlot, yet seeking to entice a man. And this strange paradox of obedience to the law, and yet disobedience to God. And unfortunately, we observe this strange paradox so often.

In the religious circles where somehow we have a weird kind of a twisted judgment, thinking that because I've gone to church, because I've done my righteous thing, that I now have some kind of a license to do the unrighteous thing. And this admixture of light and darkness, walking after the Spirit and trying to live after the flesh. Trying to please God and still following the lust of my own flesh. It's an incongruency. And yet we see it so often in the religious circles where people are trying to get this strange admixture of the flesh and the Spirit.

So here she is. "I've done my peace offering, and I've got it with me. I've paid my vows. Come to my house, you know, my husband's gone. He took a bag of money. He's gone on a trip. He's not going to be back 'til the new moon. So, you know, come on over." And how wrong it is. How often some of the young people from the College and Career or Singles fellowship tell about meeting someone here. And because they met them in church, they figured that they would be morally upright and all, and how that the guys just keep trying to come on when they're out on a date or something. And though they come to church and they'll read the Word and they'll sing the choruses, they'll raise their hands and all, and yet turn right around, and you get out in the car or something and they're trying to make advances that are improper advances. These things ought not to be, that weird kind of an inconsistency.

"So she caught him, she kissed him, and with an impudent face she said to him, 'I have a peace offering with me; this day I have paid my vows.'"

Therefore I came to meet you, and I diligently sought you until I found you. And I have decked my bed with coverings of tapestries, with the carved works, of fine linen from Egypt. I have perfumed my bed with myrrh, aloes, and cinnamon. Come, let us take our fill of love until the morning: let us solace ourselves with loves ( Proverbs 7:15-18 ).

Now here again is a total misconception that prevails to the present day. Somehow people have a weird terminology calling sexual intercourse love. It can be an expression of love. But it is generally, when outside of marriage always an expression of lust. And so rather than saying, "Come, let's take our fill of love," in reality you should say, "Come, let's take our fill of lust. Let's seek to fulfill the desires of our flesh."

There isn't true love in that. True love is giving, not seeking to receive. Seeketh not its own. But yet people have classified this love from the time of Proverbs and they still do today. "Oh, we made love last night." No, that's degrading to the term of love. Unless, as I say, it's as God has ordained within the sacred bonds of marriage and it becomes that beautiful expression between husband and wife, where as God said, "The two become one flesh" ( Genesis 2:24 ).

For my husband is not at home, he's gone on a long journey: He has taken a bag of gold with him, he's not going to come back until the appointed day. And so with her fair speech she caused him to yield, with the flattering of her lips she forced him. And he's going after her straightway, as an ox goes to the slaughter, or as a fool goes to the correction of the stocks; Until a dart strike through his liver; as a bird hastes to the snare, and he knows not that it is for his life. Hearken unto me now therefore, O ye children, attend to the words of my mouth. Let not thine heart decline to her ways, go not astray in her paths. For she hath cast down many wounded: yea, many strong men have been slain by her. Her house is the way to hell, and going down to the chambers of death ( Proverbs 7:19-27 ).

So in speaking of and warning his son concerning the whorish woman, first of all, he makes mention of the fact that she can bring a man to a crust of bread. Oh, I think of the lives and the homes and the values that have been destroyed by these kind of women. All of the homes that are suffering today because some little gal's flirting in the office. Flattering, telling you how smart you are, how strong you are, how macho you are. And you get home and your wife is maybe saying, "Why don't you ever want to do anything, you know? And when you going to mow the lawn? You're so lazy, you know." And you're getting this kind of a crossfire. Pretty soon, you've imagined yourself to be in love, and pretty soon you're brought to a crust of bread. Destroyed. "She has cast down many wounded, many strong men have been slain by her." Oh, God, I think of the many strong men who have been slain by the weakness of their own flesh. "Her house is the way to hell." "

Gill's Exposition of the Whole Bible

Come, let us take our fill of love until the morning,.... Taking him by the hand, and pulling him along, she says, "come"; let us not stand here in the streets, but let us go within, and after supper to bed; and there enjoy ourselves, till "inebriated" with love, as the word w signifies: so the poet x speaks of "ebrios ocellos", "eyes drunk", that is, with love; and so continue till the morning light, the night being the fittest season for those works of darkness: this expresses the insatiableness of her lust;

let us solace ourselves with loves; mutual love, not lawful, but criminal; more properly lusts; denoting the abundance of it, and the pleasure promised in it, which is very short lived, and bitterness in the end.

w נרוה "inebriemur", Pagninus, Montanus, Mercerus, Piscator, Gejerus, Michaelis, Schultens. x Catullus de Acme, Ep. 43. c. 11.

Henry's Complete Commentary on the Bible

      6 For at the window of my house I looked through my casement,   7 And beheld among the simple ones, I discerned among the youths, a young man void of understanding,   8 Passing through the street near her corner; and he went the way to her house,   9 In the twilight, in the evening, in the black and dark night:   10 And, behold, there met him a woman with the attire of an harlot, and subtil of heart.   11 (She is loud and stubborn; her feet abide not in her house:   12 Now is she without, now in the streets, and lieth in wait at every corner.)   13 So she caught him, and kissed him, and with an impudent face said unto him,   14 I have peace offerings with me; this day have I paid my vows.   15 Therefore came I forth to meet thee, diligently to seek thy face, and I have found thee.   16 I have decked my bed with coverings of tapestry, with carved works, with fine linen of Egypt.   17 I have perfumed my bed with myrrh, aloes, and cinnamon.   18 Come, let us take our fill of love until the morning: let us solace ourselves with loves.   19 For the goodman is not at home, he is gone a long journey:   20 He hath taken a bag of money with him, and will come home at the day appointed.   21 With her much fair speech she caused him to yield, with the flattering of her lips she forced him.   22 He goeth after her straightway, as an ox goeth to the slaughter, or as a fool to the correction of the stocks;   23 Till a dart strike through his liver; as a bird hasteth to the snare, and knoweth not that it is for his life.

      Solomon here, to enforce the caution he had given against the sin of whoredom, tells a story of a young man that was ruined to all intents and purposes by the enticements of an adulterous woman. Such a story as this would serve the lewd profane poets of our age to make a play of, and the harlot with them would be a heroine; nothing would be so entertaining to the audience, nor give them so much diversion, as her arts of beguiling the young gentleman and drawing in the country squire; her conquests would be celebrated as the triumphs of wit and love, and the comedy would conclude very pleasantly; and every young man that saw it acted would covet to be so picked up. Thus fools make a mock at sin. But Solomon here relates it, and all wise and good men read it, as a very melancholy story. The impudence of the adulterous woman is very justly looked upon, by all that have any sparks of virtue in them, with the highest indignation, and the easiness of the young man with the tenderest compassion; and the story concludes with sad reflections, enough to make all that read and hear it afraid of the snares of fleshly lusts and careful to keep at the utmost distance from them. It is supposed to be a parable, or imagined case, but I doubt it was too true, and, which is worse, that notwithstanding the warning it gives of the fatal consequences of such wicked courses it is still too often true, and the agents for hell are still playing the same game and with similar success.

      Solomon was a magistrate, and, as such, inspected the manners of his subjects, looked often through his casement, that he might see with his own eyes, and made remarks upon those who little thought his eye was upon them, that he might know the better how to make the sword he bore a terror to evil-doers. But here he writes as a minister, a prophet, who is by office a watchman, to give warning of the approach of the enemies, and especially where they lie in ambush, that we may not be ignorant of Satan's devices, but may know where to double our guard. This Solomon does here, where we may observe the account he gives,

      I. Of the person tempted, and how he laid himself open to the temptation, and therefore must thank himself if it end in his destruction. 1. He was a young man,Psalms 7:7; Psalms 7:7. Fleshly lusts are called youthful lusts (2 Timothy 2:22), not to extenuate them as tricks of youth, and therefore excusable, but rather to aggravate them, as robbing God of the first and best of our time, and, by debauching the mind when it is tender, laying a foundation for a bad life ever after, and to intimate that young people ought in a special manner to fortify their resolutions against this sin. 2. He was a young man void of understanding, that went abroad into the world, not principled as he ought to have been with wisdom and the fear of God, and so ventured to sea without ballast, without pilot, cord, or compass; he knew not how to depart from evil, which is the best understanding, Job 28:28. Those become an easy prey to Satan who, when they have arrived to the stature of men, have scarcely the understanding of children. 3. He kept bad company. He was a young man among the youths, a silly young man among the simple ones. If, being conscious of his own weakness, he had associated with those that were older and wiser than himself, there would have been hopes of him. Christ, at twelve years old, conversed with the doctors, to set young people an example of this. But, if those that are simple choose such for their companions as are like themselves, simple they will still be, and hardened in their simplicity. 4. He was sauntering, and had nothing to do, but passed through the street as one that knew not how to dispose of himself. One of the sins of filthy Sodom was abundance of idleness,Ezekiel 16:49. He went in a starched stately manner, so (it is said) the word signifies. He appeared to be a nice formal fop, the top of whose accomplishments was to dress well and walk with a good air; fit game for that bird of prey to fly at. 5. He was a night-walker, that hated and scorned the business that is to be done by day-light, from which the evening calls men in to their repose; and, having fellowship with the unfruitful works of darkness, he begins to move in the twilight in the evening,Psalms 7:9; Psalms 7:9. And he chooses the black and dark night as fittest for his purpose, not the moonlight nights, when he might be discovered. 6. He steered his course towards the house of one that he thought would entertain him, and that he might be merry with; he went near her corner, the way to her house (Psalms 7:8; Psalms 7:8), contrary to Solomon's advice (Proverbs 5:8; Proverbs 5:8), Come not night the door of her house. Perhaps he did not know it was the way to an infamous house, but, however, it was a way that he had no business in; and when we have nothing to do the devil will quickly find us something to do. We must take heed, not only of idle days, but of idle evenings, lest they prove inlets to temptation.

      II. Of the person tempting, not a common prostitute, for she was a married wife (Psalms 7:19; Psalms 7:19), and, for aught that appears, lived in reputation among her neighbours, not suspected of any such wickedness, and yet, in the twilight of the evening, when her husband was abroad, abominably impudent. She is here described, 1. By her dress. She had the attire of a harlot (Psalms 7:10; Psalms 7:10), gaudy and flaunting, to set her off as a beauty; perhaps she was painted as Jezebel, and went with her neck and breasts bare, loose, and en deshabille. The purity of the heart will show itself in the modesty of the dress, which becomes women professing godliness. 2. By her craft and management. She is subtle of heart, mistress of all the arts of wheedling, and knowing how by all her caresses to serve her own base purposes. 3. By her temper and carriage. She is loud and stubborn, talkative and self-willed, noisy and troublesome, wilful and headstrong, all tongue, and will have her saying, right or wrong, impatient of check and control, and cannot bear to be counselled, much less reproved, by husband or parents, ministers or friends. She is a daughter of Belial, that will endure no yoke. 4. By her place, not her own house; she hates the confinement and employment of that; her feet abide not there any longer than needs must. She is all for gadding abroad, changing place and company. Now is she without in the country, under pretence of taking the air, now in the streets of the city, under pretence of seeing how the market goes. She is here, and there, and every where but where she should be. She lies in wait at every corner, to pick up such as she can make a prey of. Virtue is a penance to those to whom home is a prison.

      III. Of the temptation itself and the management of it. She met the young spark. Perhaps she knew him; however she knew by his fashions that he was such a one as she wished for; so she caught him about the neck and kissed him, contrary to all the rules of modesty (Psalms 7:13; Psalms 7:13), and waited not for his compliments or courtship, but with an impudent face invited him not only to her house, but to her bed.

      1. She courted him to sup with her (Psalms 7:14; Psalms 7:15): I have peace-offerings with me. Hereby she gives him to understand, (1.) Her prosperity, that she was compassed about with so many blessings that she had occasion to offer peace-offerings, in token of joy and thankfulness; she was before-hand in the world, so that he needed not fear having his pocket picked. (2.) Her profession of piety. She had been to-day at the temple, and was as well respected there as any that worshipped in the courts of the Lord. She had paid her vows, and, as she thought, made all even with God Almighty, and therefore might venture upon a new score of sins. Note, The external performances of religion, if they do not harden men against sin, harden them in it, and embolden carnal hearts to venture upon it, in hopes that when they come to count and discount with God he will be found as much in debt to them for their peace-offerings and their vows as they to him for their sins. But it is sad that a show of piety should become the shelter of iniquity (which really doubles the shame of it, and makes it more exceedingly sinful) and that men should baffle their consciences with those very things that should startle them. The Pharisees made long prayers, that they might the more plausibly carry on their covetous and mischievous provisions. The greatest part of the flesh of the peace-offerings was by the law returned back to the offerers, to feast upon with their friends, which (if they were peace-offerings of thanksgiving) was to be all eaten the same day and none of it left until the morning,Leviticus 7:15. This law of charity and generosity is abused to be a colour for gluttony and excess: "Come," says she, "come home with me, for I have good cheer enough, and only want good company to help me off with it." It was a pity that the peace-offerings should thus become, in a bad sense, sin-offerings, and that what was designed for the honour of God should become the food and fuel of a base lust. But this is not all. (4.) To strengthen the temptation, [1.] She pretends to have a very great affection for him above any man: "Therefore, because I have a good supper upon the table, I came forth to meet thee, for no friend in the world shall be so welcome to it as thou shalt, Psalms 7:15; Psalms 7:15. Thou art he whom I came on purpose to seek, to seek diligently, came myself, and would not send a servant." Surely he cannot deny her his company when she put such a value upon it, and would take all this pains to obtain the favour of it. Sinners take pains to do mischief, and are as the roaring lion himself; they go about seeking to devour, and yet pretend they are seeking to oblige. [2.] She would have it thought that Providence itself countenanced her choice of him for her companion; for how quickly had she found him whom she sought!

      2. She courted him to lie with her. They will sit down to eat and drink, and then rise up to play, to play the wanton, and there is a bed ready for them, where he shall find that which will be in all respects agreeable to him. To please his eye, it is decked with coverings of tapestry and carved works, exquisitely fine; he never saw the like. To please his touch, the sheets are not of home-spun cloth; they are far-fetched and dear bought; they are of fine linen of Egypt,Psalms 7:16; Psalms 7:16. To gratify his smell, it is perfumed with the sweetest scents, Psalms 7:17; Psalms 7:17. Come, therefore, and let us take our fill of love,Psalms 7:18; Psalms 7:18. Of love, does she say? Of lust she means, brutish lust; but it is a pity that the name of love should be thus abused. True love is from heaven; this is from hell. How can those pretend to solace themselves and love one another who are really ruining themselves and one another?

      3. She anticipated the objection which he might make of the danger of it. Is she not another man's wife, and what if her husband should catch them in adultery, in the very act? he will make them pay dearly for their sport, and where will the solace of their love be then? "Never fear," says she, "the good man is not at home" (Psalms 7:19; Psalms 7:19); she does not call him her husband, for she forsakes the guide of her youth and forgets the covenant of her God; but "the good man of the house, whom I am weary of." Thus Potiphar's wife, when she spoke of her husband, would not call him so, but he,Genesis 39:14. It is therefore with good reason taken notice of, to Sarah's praise, that she spoke respectfully of her husband, calling him lord. She pleases herself with this that he is not at home, and therefore she is melancholy if she have not some company, and therefore whatever company she has she may be free with them, for she is from under his eye, and he shall never know. But will he not return quickly? No: "he has gone a long journey, and cannot return on a sudden; he appointed the day of his return, and he never comes home sooner than he says he will. He has taken a bag of money with him, either," (1.) "To trade with, to buy goods with and he will not return till he has laid it all out. It is a pity that an honest industrious man should be thus abused, and advantage taken of his absence, when it is upon business, for the good of his family." Or, (2.) "To spend and revel with." Whether justly or not, she insinuates that he was a bad husband; so she would represent him, because she was resolved to be a bad wife, and must have that for an excuse; it is often groundlessly suggested, but is never a sufficient excuse. "He follows his pleasures, and wastes his estate abroad" (says she), "and why should not I do the same at home?"

      IV. Of the success of the temptation. Promising the young man every thing that was pleasant, and impunity in the enjoyment, she gained her point, Psalms 7:21; Psalms 7:21. It should seem, the youth, though very simple, had no ill design, else a word, a beck, a wink, would have served, and there would have been no need of all this harangue; but though he did not intend any such thing, nay, had something in his conscience that opposed it, yet with her much fair speech she caused him to yield. His corruptions at length triumphed over his convictions, and his resolutions were not strong enough to hold out against such artful attacks as these, but with the flattery of her lips she forced him; he could not stop his ear against such a charmer, but surrendered himself her captive. Wisdom's maidens, who plead her cause, and have reason on their side, and true and divine pleasures to invite men to, have a deaf ear turned to them, and with all their rhetoric cannot compel men to come in, but such is the dominion of sin in the hearts of men that its allurements soon prevail by falsehood and flattery. With what pity does Solomon here look upon this foolish young man, when he sees him follow the adulterous woman! (1.) He gives him up for gone; alas! he is undone. he goes to the slaughter (for houses of uncleanness are slaughter-houses to precious souls); a dart will presently strike through his liver; going without his breast-plate, he will receive his death's wound, Psalms 7:23; Psalms 7:23. It is his life, his precious life, that is thus irrecoverably thrown away, he is perfectly lost to all good; his conscience is debauched; a door is opened to all other vices, and this will certainly end in his endless damnation. (2.) That which makes his case the more piteous is that he is not himself aware of his misery and danger; he goes blindfold, nay, he goes laughing to his ruin. The ox thinks he is led to the pasture when he is led to the slaughter; the fool (that is, the drunkard, for, of all sinners, drunkards are the greatest fools) is led to the correction of the stocks, and is not sensible of the shame of it, but goes to it as if he were going to a play. The bird that hastes to the snare looks only at the bait, and promises herself a good bit from that, and considers not that it is for her life. Thus this unthinking unwary young man dreams of nothing but the pleasures he shall have in the embraces of the harlot, while really he is running headlong upon his ruin. Though Solomon does not here tell us that he put the law in execution against this base harlot, yet we have no reason to think but that he did, he was himself so affected with the mischief she did and had such an indignation at it.