Thirteenth admonitory discourse (vs. 1-27) containing a warning
against adultery, treated under a different aspect from previous
exhortations, and strengthened by an example. In this chapter and the
following a contrast is drawn between the adulteress and Wisdom.
1 “My son, keep my words, and lay up my commandments with thee.”
The teacher enjoins his pupil, as in ch. 2:1, to observe the rules which he gives.
Lay up, as a precious treasure (see Ibid and v.7).
2 “Keep my commandments, and live (see on 4:4) and my law as the apple
of thine eye.” Literally, the little man (ishon, diminutive of ish) of the eye;
so called from the miniature reflection of objects seen in the pupil, specially of
the person who looks into another’s eye. It is a proverbial expression for anything
particularly precious and liable to be injured unless guarded with scrupulous care
(compare Psalm 17:8; Zechariah 2:8). Similarly the Greeks called this organ ko>rh -
korae – damsel or puppet - and the Latin, pupilla.
3 “Bind them upon thy fingers, write them upon the table of thine
heart.” Bind them upon thy fingers. Wear my precepts like a ring on
thy finger, so that they may go with thee, whatever thou takest in hand.
Others think that the so called tephillin, or phylacteries, are meant. These
were worn both on the hand and the forehead, and consisted of a leather
box containing strips of parchment, on which were written four texts, viz.
Exodus 13:1-10; 11-16; Deuteronomy 6:4-9; 11:13-21. The box
was attached to a leather strap wound seven times round the arm three
times round the middle finger, and the remainder passed round the hand
(see (Exodus 13:9, 16; Jeremiah 22:24). Write them upon the table of
thine heart (see on ch.3:3 and 6:21; and compare Deuteronomy 6:9).
Keeping the Commandments (vs. 1-3)
We are all familiar with the expression, “keeping the commandments.” But
do we all fully comprehend what this involves? Let us consider some of the
Commandments with thee.” The Law was treasured in the ark.
It is important that great principles should be so impressed upon our
minds as to perpetually haunt our memories, and recur to our vision
in CRITICAL MOMENTS! The school task of committing the ten
commandments to memory will not be enough. The text does not refer
to the Law of Moses, but to parental instruction. Great Christian
principles are what we need to treasure up.
“Keep my law as the apple of thine eye.” We cannot bear the
smallest speck of dust in the eye. The slightest wound is most painful.
Let us beware of allowing the least injury to the healthy condition
of the law within us. Moral skepticism is most dangerous.
“Bind them upon thy fingers.” Thus they will be always before us, and
brought into contact with practical affairs. It is useless to keep the Law
only in the closet. It must be carried with us to the workshop, the
marketplace, the senate house. How many people’s religion never reaches
their fingers! Like men with feeble circulation, they have cold extremities.
them upon the table of thine heart.” This means impressing them upon
THE WHOLE BEING — understanding, memory, affection. The secret
of feeble circulation at the extremities is defective action of the heart. If we are
to obey the Law we must pray that God will “INCLINE OUR HEARTS
TO KEEP IT!
Vs. 4 and 5 contain earnest admonitions to the pursuit of Wisdom, which
is worthy of the purest love.
4 “Say unto wisdom, Thou art my sister; and call understanding thy
kinswoman:” Say unto Wisdom, Thou art my sister. Wisdom is
personified, and the connection with her indicated by the relationship which
best expresses love, purity, confidence. In the Book of Wisdom 8. she is
represented as wife. Christ calls those who do God’s will his brother, and
sister, and mother (Matthew 12:50). Call Understanding thy
kinswoman; moda, “familiar friend.” Let prudence and sound sense be as
dear to thee as a close friend.
5 “That they may keep thee from the strange woman, from the stranger
which flattereth with her words.” That they may keep thee from
the strange woman (see ch.2:16 and 6:24). When the heart is filled with the
love of what is good, it is armed against the seductions of evil pleasure or
whatever may entice the soul from God and duty.
To show the greatness of the danger presented by the seductions of the temptress
(vs. 6-23), the writer introduces no mere abstraction, no mere personification of a
quality, but an actual example of what had passed before his own eyes.
6 “For at the window of my house I looked through my casement,”
For. The particle introduces the example. At the window of
my house. He gives a graphic delineation of a scene witnessed outside his
house. I looked through my casement; eshnab, “the lattice,” which
served the purpose of our Venetian blinds, excluding the sun, but letting
the cool air pass into the room (compare Judges 5:28). A person within
could see all that passed in the street without being himself visible from
without (Song of Solomon 2:9). The Septuagint reads the sentence as
spoken of the woman: “For from the window glancing out of her house
into the streets, at one whom she might see of the senseless children, a
young man void of understanding.”
7 “And beheld among the simple ones, I discerned among the youths,
a young man void of understanding,” And beheld among the simple ones.
Though it was night (v. 9), there was light enough from moon or stars or from
illuminated houses to show what was passing. “The simple” are the inexperienced,
who are easily led astray (see ch.1:4). Looking forth into the street on
the throng of young and thoughtless persons passing to and fro, among
them I discerned… a young man void of understanding; a fool, who,
without any deliberate intention of sinning, put himself in the way of
temptation, played on the borders of transgression. The way of escape was
before him, as it is in all temptations (I Corinthians 10:13), but he
would not take it. Such a one may well be said to lack understanding, or
heart, as the Hebrew expresses it (ch.6:32, where see note).
8 “Passing through the street near her corner; and he went the way to
her house,” Near her corner. He kept near the corner of the house of the
woman for whom he waited. Another reading gives, “near a corner;” - he did
not take to the broad, open street, but sneaked about at corners, whence he
could watch the woman’s house without being observed by others. He went the
way to her house. He sauntered slowly along, as the verb signifes.
The Hebrew word finely shows the deliberation, the measured step, with which
he goes; he has made up his mind to rush into sin. It was late in the evening
— “dark, dark, dark,” says the writer, with tragic and suggestive iteration
— dark in every sense. The night is prophetic.
9 “In the twilight, in the evening, in the black and dark night:”
In the twilight, in the evening of the day. So termed to
distinguish it from the morning twilight. The moralist sees the youth pacing
to and fro in the early evening hours, and still watching and waiting when
the darkness was deepest (compare Job 24:15). In the black and dark
night; literally, in the pupil of the eye of night and in darkness. We have
the same expression in ch.20:20 (where see note) to denote midnight. Its
appropriateness is derived from the fact that the pupil of the eye is the dark
center in the iris. (I think it noteworthy to compare the secrecy implied here
of taking precautions before a tryst and the flippant openness that sexual
activity is portrayed in movies and on television – see Jesus’ words
in John 3:20 - CY – 2013)
10 “And, behold, there met him a woman with the attire of an harlot,
and subtil of heart.” And, behold, there met him a woman. His long watch
is rewarded; the woman comes forth from her house into the street — a
proceeding which would at once show what she was, especially in the East,
where females are kept secluded, and never appear at night or unattended.
With the attire of an harlot - (as if she were nothing but a piece of dress),
with a heart full of wiles, meets him. There is no “with” in the original, “woman”
and “attire” being in apposition: “There met him a woman, a harlot’s dress”
(shith, Psalm 73:6); her attire catches the eye at once, and identifies her
(compare Genesis 38:14). In Revelation 17:4 the harlot is “arrayed in
purple and scarlet, and decked with gold and precious stones and pearls;”
and in the present case the female is dressed in some conspicuous
garments, very different from the sober clothing of the pure and modest.
Subtil of heart (ble tr"xun]); literally, of concealed heart; i.e. she hides her
real feelings, feigning, perhaps, affection for a husband, or love for her
paramour, while she seeks only to satisfy her evil passions. The versions
have used a different reading. Thus the Septuagint: “Who makes the hearts
of young men flutter (ejzi>ptasqai - eziptasthai);” Vulgate, praeparata ad
capiendas animas, “ready to catch souls.”
Vs. 11-12 describe the character and habits of this woman, not as she
appeared on this occasion, but as she is known to the writer.
11 “(She is loud and stubborn; her feet abide not in her house:”
She was excitable, noisy, uncontrollable, gadding — She is loud; boisterous,
clamorous, as ch.9:13. The description applies to a brute beast at certain periods.
Stubborn; ungovernable, like an animal that will not bear the yoke (Hosea 4:16).
Vulgate, garrula et vaga, “talkative and unsettled;” Septuagint, ajnepterwme>nh
kai< a]swtov, - anepteromenae kai asotos - flighty and debauched. Her feet
abide not in her house. She is the opposite of the careful, modest housewife,
who stays at home and manages her family affairs (Titus 2:5). The Vulgate
inserts another trait: quietis impatiens, “always restless.”
12 “Now is she without, now in the streets, and lieth in wait at every
corner.)” Now is she without, now in the streets. At one moment
outside her own door, at another in the open street. Septuagint: “At one
time she roams without (e]xw rJe>mbetai – exo hrembetai ).” The woman
is represented not as a common prostitute, but as a licentious wife, who,
in her unbridled lustfulness, acts the part of a harlot. Lieth in wait at every
corner; seeking to entice some victim. Then the narrative proceeds; the writer
returns to what he beheld on the occasion to which he refers. Now
in the streets, now in the markets, now at every corner (vs. 11-12). Her
characteristics have not changed from ancient times. And so with effrontery
she seizes and kisses the fool, and solicits him with brazen impudence.
13 “So she caught him, and kissed him, and with an impudent face said
unto him,” So she caught him and kissed him; being utterly lost to
shame, like Potiphar’s wife (Genesis 39:12). With an impudent face
said; literally, strengthened her face and said; put on a bold and brazen
look to suit, the licentious words which she spoke.
14 “I have peace offerings with me; this day have I payed my vows.”
I have peace offerings with me. Shelamim, “peace or thank
offerings,” were divided between Jehovah, the priests, and the offerer. Part
of the appointed victim was consumed by fire; the breast and right shoulder
were allotted to the priests; and the rest of the animal belonged to the
person who made the offering, who was to eat it with his household on the
same day as a solemn ceremonial feast (Leviticus 3; 7). The adulteress says
that certain offerings were due from her, and she had duly made them. This
day have I payed my vows. And now (the day being reckoned from one
night to the next) the feast was ready, and she invites her paramour to
share it. The religious nature of the feast is utterly ignored or forgotten.
The shameless woman uses the opportunity simply as a convenience for her
sin. If, as is probable, the “strange woman” is a foreigner, she is one who
only outwardly conforms to the Mosaic Law, but in her heart cleaves to the
impure worship of her heathen home. And doubtless, in lax times, these
religious festivals, even in the case of worshippers who were not influenced
by idolatrous proclivities, degenerated into self-indulgence and excess. The
early Christian agapae were thus misused (1 Corinthians 11:20, etc.);
and in modern times religious anniversaries have too often become
occasions of licence and debauchery, their solemn origin and pious uses
being entirely thrust aside.
15 “Therefore came I forth to meet thee, diligently to seek thy face, and
I have found thee.” Therefore came I forth to meet thee. As though she
would invite the youth to a pious rite, she speaks; she uses religion as a pretext
for her proceedings, trying to blind his conscience and to gratify his vanity.
Diligently to seek thy face, and I have found thee. She tries to persuade her
dupe that he is the very lover for whom she was looking, whereas she was ready
to take the first that offered. Spiritual writers see in this adulteress a type of the
mystery of iniquity, or false doctrine, or the harlot described in Revelation
(Revelation 2:20 etc.; 17:1, etc.; 18:9, etc.).
And she invites him to the entertainment, fires his fancy with luxurious descriptions
of the variegated tapestries and the neat perfumes of her couch, and the promise
of illicit pleasures.
16 “I have decked my bed with coverings of tapestry, with carved
works, with fine linen of
for his entertainment. Coverings of tapestry; marbaddim, “cushions,”
“pillows.” The expression occurs again in ch.31:22. It is derived from db"d;
“to spread,” and means cushions spread out ready for use. The Septuagint
has keiri>aiv - keiriais - Vulgate, funibus, “cords.” These versions seem
to regard the word as denoting a kind of delicate sacking on which the coverlets
were laid. Carved works, with fine
variegated, coverings, Egyptian linen. The words are in apposition, but the
latter point to the material used, which is ˆWfae, etun (a[pax lego>menon –
- hapax legomenon - linen yarn or thread - hence equivalent to “coverlets
of Egyptian thread.” This was of extreme fineness, costly, and much prized.
By “carved works” (Hebrew, twObfuj}, chatuboth) the Authorized Version
must refer to bed poles or bed boards elaborately carved and polished; but
the word is better taken of coverlets striped in different colors, which give the
idea of richness and luxury. Vulgate, trapetibus pictis ex Aegypto, “embroidered
rugs of Egyptian work;” Septuagint, ajmfita>poiv toi~v ajp Aijgu>ptou
- amphitapois tois
ap Aiguptou - shaggy cloth of
articles denotes the foreign commerce of the Hebrews, and their appreciation
of artistic work (compare Isaiah 19:9; Ezekiel 27:7). The Prophet Amos
(Amos 6:4) denounces those that “lie upon beds of ivory, and stretch
themselves upon their couches.”
17 “I have perfumed my bed with myrrh, aloes, and cinnamon.”
The substances mentioned were dissolved in or mixed with water, and then
sprinkled on the couch. The love of such things is reckoned as a sign of
luxury and vice (Isaiah 3:20, etc.). The three perfumes are mentioned
together in Song of Solomon 4:14; “myrrh, aloes, and cassia,” in
Psalm 45:8. Septuagint, “I have sprinkled my couch with saffron, and
my house with cinnamon.” Myrrh is nowadays imported chiefly from
balsamodendron when wounded, and possessing an aromatic odor not
particularly agreeable to modern tastes. It was one of the ingredients of the
holy oil (Exodus 30:23), and was used in the purification of women
(Esther 2:12), as well as in perfuming persons and things, and, mixed
with aloes, in embalming dead bodies (John 19:39). Aloes is the
inspissated juice of the leaves of the aloe, a leguminous plant growing in
root for aromatic purposes. It is mentioned by Balaam (Numbers 24:6).
Cinnamon, which is the same word in Hebrew and Greek, is the fragrant
bark of a tree growing in
18 “Come, let us take our fill of love until the morning: let us solace
ourselves with loves.” Let us intoxicate ourselves (inebriemur, Vulgate);
as though the reason were overthrown by sensual passion as much as by
drunkenness. The bride in Song of Solomon 1:2 says, “Thy love is better
than, wine” (see ch.5:15, 19, and note there),
19 “For the goodman is not at home, he is gone a long journey:”
The temptress proceeds to encourage the youth by showing that there is no
fear of interruption or detection. The goodman is not at
home. “Goodman” is an old word meaning “master of the house,” or
husband (Matthew 20:11, etc.); but the Hebrew is simply “the man,”
which is probably a contemptuous way of speaking of the husband whom
she was outraging. He is gone a long journey; he has gone to a place at a
great distance hence. This fact might assure her lover that he was safe from
her husband’s jealousy (ch.6:34); but she has further encouragement to offer.
20 “He hath taken a bag of money with him,” - not only to defray
the expenses of the journey (a fact which need not be dwelt upon), but
because he has some pecuniary business to transact which will occupy his
time, and prevent his return before the appointed hour - and will come
home at the day appointed.” Better, as the Revised Version, he will come
home at the full moon, (in die pleura lunae, Vulgate). as,K, here, and hs,K,
Psalm 81:4, are rightly translated “the full moon,” this rendering being
supported by the Syriac keso, though the etymology is doubtful. As it has
before been mentioned that the night was dark (v. 9), it is plain that there
were still many days to run before the moon was full, and the husband returned.
21 “With her much fair speech she caused him to yield, with the flattering
of her lips she forced him.” Thus far we have had the adulteress introduced
speaking; now the narrative proceeds – With her much fair speech she caused
him to yield. First, she influenced his mind, and bent his will to her purpose by her
evil eloquence. The Hebrew word means “doctrine, or learning” — devil’s
pleading (ch. 1:5; 9:9).
Septuagint, “She caused him to go astray (ajpepla>nhse -–apeplanaese – with
Persuasive words) by much converse.” She talked him over, though indeed he
had put himself in the way of temptation, and had now no power to resist
her seductions. Then with the flattering of her lips she forced him; drew him
away. His body followed the lead of his blinded mind; he acceded to her
solicitations. Septuagint, “With the snares of her lips she ran him aground (ejxw>keile –
exokeile - seduced), drove him headlong to ruin.” Her seductive speech and the
smoothness of her lips, overcome the yielding imagination of her victim. The next
verse implies that he had hesitated; but “all at once,” passion getting the better of
reflection, he follows her like a brute under the dominion of a foreign will driven to
the slaughter house.
22 “He goeth after her straightway, as an ox goeth to the slaughter, or
as a fool to the correction of the stocks;” - He goeth after her straightway;
suddenly, as though, casting aside all scruples, he gave himself up to the temptation,
and with no further delay accompanied her to the house. Septuagint, “He followed,
being cajoled (kepfwqei>v – kepphotheis), ensnared like a silly bird” As an ox
goeth to the slaughter. He no more realizes the serious issue of his action than
an irrational beast which, without prevision of the future, walks contentedly to
the slaughter house, and is stupidly placid in the face of death. Or as a fool
to the correction of the stocks. There is some difficulty in the translation of
this clause. The Authorized Version is obtained by transposition of the nouns,
the natural rendering of the Hebrew being “as fetters to the correction of a fool.”
The sense thus obtained is obvious: the youth follows the woman, as a fool
or a criminal is led unresisting to confinement and degradation. Septuagint
(with which the Syriac agrees), “As a dog to chains, or as a hart struck to
the liver with an arrow;” Vulgate, “As a frisking lamb, and not knowing
that as a fool he is being dragged to bondage.” The youth, with his insensate
passion, is compared to the madman or idiot who is taken away,
UNCONSCIOUS OF HIS FATE, to a shameful deprivation of liberty.
23 “Till a dart strike through his liver; as a bird hasteth to the snare,
and knoweth not that it is for his life.” He is passive in the power of the
temptress, as the fool who has got into the stocks. “Till a dart cleave his liver” —
the supposed seat of passion. Till a dart strike through his liver.
This clause would be better taken with the preceding verse, as in the Septuagint,
or else placed in a parenthesis; then the following clause introduces a new
comparison. The youth follows the harlot till his liver, the seat of the passions, is
thoroughly inflamed, or till fatal consequences ensue. As a bird hasteth to the
snare. Hastening like a bird into the net, he knows not that his life is at stake.
This is another comparison (see ch. 1:17, the first proverb in the book,
and note there). And knoweth not that it is for his life; i.e. the infatuated youth
does not consider that his life is at stake, that he is bringing upon himself,
by his vicious rashness, temporal and spiritual ruin (ch.5:11). (This is a very
say predicament to get in! How many has experienced this so very ignorantly!
CY – 2013)
24 “Hearken unto me now therefore, O ye children, and attend to the
words of my mouth.” The narrative ends here, and the author makes a practical
exhortation deduced from it. Hearken unto me now therefore, O ye
children. He began by addressing his words to one, “my son” (v. 1); he
here turns to the young generally, knowing how necessary is his warning to
all strong in passion, weak in will, wanting in experience. The Septuagint
has “my son,” as in v. 1.
25 “Let not thine heart decline to her ways, go not astray in her paths.”
Let not thine heart decline to her ways. The verb satah is used in ch.4:15
(where see note) of turning aside from evil; but here, it is especially appropriate to
the case of a faithless wife whose transgression, or declension from virtue, is
described by this term (Numbers 5:12). Go not astray in her paths.
26 “For she hath cast down many wounded: yea, many strong men
have been slain by her.” For she hath east down many wounded.
“For many are the slain whom she hath caused to fall.” The harlot marks her
course with ruined souls, as a ruthless conqueror leaves a field of battle
strewn with corpses. Yea, many strong (atsum) men have been slain by
her. One thinks of Samson and David and Solomon, the victims of illicit love,
and suffering for it. Vulgate, et fortissimi quique interfecti sunt ab ea.
27 “Her house is the way to hell, going down to the chambers of death.”
Her house is the way to hell (sheol). A warning found in ch. 2:18 and 5:5.
Viae inferi domus ejus. The plural yker]D" is well expressed by Hitzig: “Her
house forms a multiplicity of ways to hell.” Manifold are the ways of destruction
to which ADULTERY LEADS, but they all look TO ONE AWFUL END!
Going down to the chambers of death. Once entangled in the toils of the
temptress, the victim may pass through many stages, but HE ENDS FINALLY
in the LOWEST DEPTH — DESTRUCTION OF BODY AND OF SOUL!
these scenes have lost none of their dramatic power or moral suggestion.
Here we have:
Ø The way of thoughtlessness. It is the “simple ones,” the “young men
void of understanding” (v. 7), those who go heedlessly “near the corner,”
“the way to the house” of the tempter or the temptress (v. 8). It is those
who “do not consider,” who do not think who they are, what they are here
for, whither they go, what the end will be; — it is these who go astray and
are found in THE WAY OF DEATH!
Ø The way of darkness. (v. 9.) Sin hates the light; it loves the darkness.
It cannot endure the penetrating glance, the reproachful look, of the good
and wise man. It prefers to be where it can better imagine that it is unseen
of God. (John 3:20)
Ø The way of shame. (vs. 10-20.) The result of habitual sin is to rob
woman of her native purity, to make her impudent and immodest.
How sad, beyond almost everything, the effect of guilt that will put
shameful thoughts into a woman’s mind, shameless words into a woman’s
lips! If sin will do this what enormity of evil will it not work?
Ø The way of falsehood, of pretence, of imposture. (vs. 14-15.)
Ø The way of weakness and defeat. (vs. 21, 22.) A man, under the
power of sin, yields himself up; he is vanquished, he surrenders his
manliness, he has to own to himself that he is miserably beaten. The
strong man is slain by sin (i.e. Samson, so to the wise man, Solomon),
the wounded is cast down (v. 26). He who has gained
victories on other fields, and won trophies in other ways, is utterly
defeated, is token captive, is humiliated by sin. (Take for instance
General David Petraeus in 2012 – CY – 2013)
Ø The way of DEATH and DAMNATION. (v. 27.)
· THE WAY OF RIGHTEOUSNESS AND LIFE. (vs. 1-5.) This is:
Ø The way of attention. The will of God must first be heeded and
Ø The way of holy love. We must take Divine wisdom to our heart, and
love it as that which is near and dear to us (v. 4).
Ø The way of wise culture. (vs. 1-3.) We are to take the greatest pains
to keep God’s thought in our remembrance, before the eyes of our soul.
We are to take every needful measure to keep it intact, whole, flawless in
our heart. We are to find it a home in the inmost chamber, in the
sacred places of our spirit. Then will this path of righteousness prove
to us to be:
Ø The path of life. Keeping His commandments, we shall “live” (v. 2).
We shall live the life of virtue, escaping the snares and wiles of the
vicious (v. 5). We shall live the life of piety and integrity, beloved of
God, honored of man, having a good conscience, cherishing a good
Hope through grace of eternal life.
Profilgacy (vs. 6-27)
It would not, perhaps, be wise for any one to discuss this subject in the
presence of a general congregation. The sin is so fearfully contaminating
that it is scarcely possible to touch it in any way without contracting some
defilement; and the few who might benefit by a public exposure of the evils
of profligacy would be greatly outnumbered by the multitude of people,
especially the young, to whom the direction of attention to it would be
unwholesome. But on special occasions, and before special audiences, a
strong, clear denunciation of this sin may be called for. We can avoid the
subject too much, and so leave the sin unrebuked. Certainly some men do
not seem to realize how fearfully wicked and how fatally ruinous it is!
against God as well as an offence against society. Utterly abandoned men
will set little weight by such a consideration, because they have long lost all
serious care for their relations with God, But it is important that they who
are in danger of falling should remember the solemn words of Paul, and
the lofty point of view from which he regards the subject (I Corinthians
6:18-19). The Christian is A
Every man is designed to be such a temple. See that this temple is not
converted into A NEST OF CORRUPTION!
the mind, degrading the whole tone and energy of thought. It is the
most gross and disastrous dissipation:
Ø It ruins the physical health (ch. 5:11; Romans 1:27).
Ø It ruins wholesome interest in pure delights.
Ø It ruins business prospects.
Ø It ruins reputation.
Ø It brings other sins in its train.
Ø It ruins the soul.
He who abandons himself to it is indeed A LOST MAN!
tempter. When a man has deluded and ruined a woman, society regards the
woman with loathing and contempt, while the man often escapes with
comparative impunity. This is one of the grossest instances of injustice that
the future judgment will surely rectify. But in any case of profligacy great
selfishness and cruelty are shown. The miserable creatures who live by sin
could not continue their wretched traffic if men did not encourage it. The
demand creates the supply, and is responsible for the hopeless misery that
society, eating out its very heart. (This
Ø our homes are in shambles,
Ø abortion on demand is rampant;
Ø homosexuality is railed down society’s throat because of
a minority of judges and weak and perverted leaders in
Congress and the White House,
Ø Feminism is attempting to neuter masculinity and WHY?
All of the above is in some way dealing with SEXUAL MISTAKES;
SEXUAL SELFISHNESS, SEXUAL PERVERSION, OR
SEXUAL SUPERIORITY – CY – 2013). Nothing more surely
undermines the true welfare of a people. It is fatal to the sanctities of the
home — sanctities on which THE VERY LIFE OF THE NATION
PURSUED SOLELY AS SELFISH PLEASURE. The profligate man has
not the thief’s excuse, who may rob because he is starving (see ch. 6:30-32);
nor can he pretend that he is benefiting any one else by his wickedness.
(I cannot fathom how this selfishness is promoted and accepted by the
American people! IT WILL BE A MOST INTERESTING
JUDGMENT WHEN SOME PEOPLE ARE FOR THE FIRST
TIME, CLUED IN ON WHAT REALLY HAPPENED TO
(The following conclusion was written about the time that
was formed – CY – 2013)
of this sin more easy by counteracting its natural penalties. (i.e. for
starters, how about Roe vs. Wade – CY – 2013)
and scenes that lead thither. (This would ruin Time Warner; HBO, and
pluck it out, and cast it from thee: for it is profitable for thee that one
of thy members should perish, and not that thy whole body should be
cast into hell. And if thy right hand offend thee, cut it off, and cast
it from thee: for it is profitable for thee that one of thy members
should perish, and not that thy whole body should be cast into hell.”
Matthew 5:29-30 – Both of the above is easier said than done but since
OUR ETERNAL DESTINY DEPENDS ON SUCH ISSUES –
WELL, YOU DO THE SPIRITUAL MATH! - CY – 2013)
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