I. From the huntress of souls. The animals of tropical jungles are compelled at intervals to forsake their safe retreats and come down to the brink of the river to quench their thirst. This necessity of their life involves them in danger. The instinct of the lion tells him that the antelope will be compelled, by the cravings of his nature, to come to the place of water, and therefore he lies in wait there to make him an easy prey. And the hunter, being fully aware of the same fact, crouches by the river-side and takes both the lion and his prey. Thus the natural bodily instincts are used as means by which the lives of the creatures are destroyed. The danger of which the young man is here warned arises out of the existence of a God-given and, therefore, lawful desire. The huntress of souls—as she is well named in verse 26—takes advantage of this lawful propensity and uses it as a means of the destruction of her victim. She knows that the young man, from the strength of his lawful desires, is, comparatively, an easy prey to the seducer, hence it is to him that she points her weapons. These weapons are: 1. Flattery. Fair words cost nothing. A score of base coin can be purchased for a copper, and are worth exchanging for one golden piece. The dogs lick the hand of the vendor of their meat, but this not out of any affection for him. They do not use their tongue out of any affection for him, but for what he has. So the adulteress, and so indeed all flatterers. They give the base coin only in the hope of getting gold in return—fair words for real benefits. They will lick the back of the hand in order to get something out of the palm. 2. Her beauty. The beauty of a woman is a powerful weapon, and, if rightly used, may be a means of greatly blessing others. But, alas, how often has it been debased to the vilest purposes, how many times have strong men been cast down by it, how many sons of the mighty has it brought low, even to the dust! The keeping in the heart of the law of God’s word will teach the young man to estimate flattering words and mere external beauty at their real worth.
II. From the inevitable marks left upon both constitution and character by unlawful intercourse (vers. 27, 28). A man’s raiment cannot be kindled into a flame without its retaining the marks after the fire has been extinguished. The scar of the burn will remain even after the wound is healed. So those who yield to the solicitations of the “strange woman” will find that soul and body will suffer from the effects of the sin long after the action has been committed.
III. From the deserved contempt of all the pure-minded (vers. 30, 31). It is a sin compared with which a theft is a light crime in the eyes of God, and therefore in the eyes of the best men. A thief may make restitution for his crime, but this sin cannot be atoned for by an after act. Gold may be repaid fourfold, but dishonour brought upon a husband by a wife’s infidelity is a blot which cannot be effaced. The loss of the poor man’s ewe-lamb might be atoned for, but David could not have restored to Uriah an innocent wife. (See 2 Sam. xii. 1–6). Hence the much heavier punishment under the Mosaic law for adultery than for theft. (See Exod. xxii. 1–4; Lev. xx. 10.)
IV. From the fury of a lawful jealousy (ver. 34). Where there is true love there is a jealousy for the honour and reputation of the object loved. The man who is not jealous for the honour of his country is not a patriot. The father who is not jealous for the reputation of his family is not worthy of the name. And so the husband who is not jealous of his own and his wife’s honour is a stranger to real love. There is a right and lawful jealousy. God calls Himself “a jealous God” (Exod. xx. 5). There are rights which belong to Him alone, and He is justly displeased if they are given to any other being. Paul tells the Corinthian Church that he was “jealous over them with a godly jealousy” (2 Cor. xi. 2). He was their father in Christ, and he felt that his honour as well as theirs was staked upon their living holy lives. And the righteous jealousy of the injured husband spoken of in the text is to be dreaded, because it is righteous—because it has just grounds for its existence, and because God will see to it that the wrong is avenged.
illustration of verse 25.
This probably refers to the care with which women in the East paint their eyelids, in a great measure in order to captivate the men, who, from the manner in which they are muffled up, can often see no more of their persons than their eyes—which may, indeed, be one reason why so much pains are taken to set them off.
illustration of verse 28.
The image would hardly occur to us, who never go barefoot, and are never or rarely exposed to any liability of treading upon burning coals. If we decided to expose the same sentiment by a similar image, we should say, “Can one handle hot coals and not be burned?” But in the East travelling parties kindle fires in the open air for cooking and for warmth, and a passenger might easily burn his naked foot by treading inadvertently upon the hot but not glowing place of one of their recently quitted fires.—Kitto.
outlines and suggestive comments.
Verse 24. Bound and kept in the heart as a friend, that law will prevail to keep the youth “from the strange woman.” Observing a great swelling wave rolling forward to devour him, this faithful teacher imparts to the young voyager on life’s troubled sea a principle which will bear him buoyant over it. A slender vessel floats alone upon the ocean, contending with the storm. A huge wave approaches, towering high above her hull. All depends upon how the ship shall take it. If she go under it she will never rise again: if she is so trimmed that her bows rise with the first approaches, she springs lightly over it, and gets no harm. The threatening billow passes beneath her, and breaks with a growl behind her, but the ship is safe. The law and love of the Lord, taught by his mother in childhood, and maintaining its place yet as the friend of his bosom and the ruler of his conscience, will give the youth a spring upward proportionate to the magnitude of the temptation coming on.—Arnot.