That which is said of Jael is true of the strange woman. She brought forth soft words, but a hard nail; in her mouth was a gentle hammer, but in her hand a heavy one. Open force is more easily resisted, but that which is hid in the beginning with fair words in the end stingeth most cruelly.—Jermin.
“Flattery.” That constitutes the risk. If impenitence would tell the truth, or even if we would allow the truth, there would be no danger. But hers is an alien tongue in this,—that though we deliberately admit it is a cheat, we accept its flattery.—Miller.
Verse 26. A famine of bread followeth the gluttony of lust, and it is life itself that is destroyed by it. He that is thus brought to a morsel of bread on earth, shall be brought to a drop of water in hell, if repentance do not in time beg a gracious pardon for him. That man’s life is precious, the devil himself affirmeth, who seeketh to make it vile; he saith, who laboureth to destroy it, that “Skin for skin, all that a man hath will he give for his life” (Job ii. 4). How unworthy valuers are they therefore of their own lives who esteem them less than the devil does, and who makes them a prey to the adulteress, who as a lion hunteth after them.—Jermin.
Nothing is so bewitching as womanly enchantment. Nothing in esse, when it is base, is so contemptible. Nothing sweeps a man with such a perfect storm of influence. Nothing leaves him so perfectly defrauded and unpaid.—Miller.
Verses 27 and 28. “Fire” is a favourite emblem for wickedness. “Wickedness burneth as the fire” (Isa. ix. 18, see also Isa. lxv. 5). The (1) pain,, the (2) waste, the (3) growth, and the (4) small beginnings of sin are all instanced in the fire. “Bosom.” Here is just where sin is taken. Sin is not only the inward but the outward enemy, not only the coals in our bosom but the coals (or fierce tempting occasions) in the midst of which we walk.—Miller.
Sin and punishment are linked together by a chain of adamant. “The fire of lust kindles the fire of hell,” says Henry. He cannot afterwards plead the strength of the temptation. Why did he not avoid it? Who that knows how much tinder he carries about with him would wilfully light-up the sparks?—Bridges.
Perhaps such an one may think to tread upon coals, thereby to tread them out, but he will first tread the fire into his own feet: perhaps such an one may think to walk in the ways of lust, thereby to walk them out, but he will first walk out the strength of his body and means. The affections are the feet of man’s soul, and if they walk upon this fire they will be inflamed suddenly.—Jermin.
Verse 29. Though the plea of a sleepy conscience be not guilty, the sentence of God is, not innocent. It was for this wickedness that God destroyed Sodom and Gomorrah; it was for it He brought the deluge of waters upon the world, and as it is observed, for no other sin do we read, that God is said to have repented to have made man, but for this.—Jermin.
Verse 30. Compared with an adulterer, a thief is not treated with so much ignominy. The laws of modern society have reversed the maxims of Solomon; and, to the dishonour of Christian nations, an adulterer, who steals what is most precious to a man, and what is irretrievable, is treated by the law with more lenity than a thief, who robs him of what is comparatively of little value and may be easily replaced.—Wordsworth.
Adultery is worse than theft. It is before us in the commandments as the greater sin (Exod. xx. 14, 15). 1. It is a far greater theft. 2. The provocation to theft is greater. What drives the one, wantonness draws the other. One may preserve his bodily life by his sin, the other destroys it. Hunger is a great provocation to evil (ch. xxx. 9). Necessity is a sore weapon.—Francis Taylor.