Proverbs 7


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  -

koraedamsel 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



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 Egypt.” She describes the preparation she has made

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 linen of Egypt; literally, striped, or

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 Egypt. The mention of these

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

Bombay, but it seems to be found in Arabia and on the coasts of the Red

Sea and Persian Gulf. It is a gummy substance exuding from the bark of the

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

India, Cochin China, Abyssinia, and Socotra. The ancients used the dried

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 Ceylon and India and the east coast of Africa.


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). St. Jerome has irretivit, “she netted him;”

Septuagint, “She caused him to go astray (ajpepla>nhse -apeplanaesewith

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



  • LEARN.   Folly and vice are characteristically the same in every age. Hence

these scenes have lost none of their dramatic power or moral suggestion.



The Two Ways (vs. 1-27)


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 TEMPLE OF THE HOLY SPIRIT!

 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!


  • IT IS HEARTLESSLY CRUEL. The heaviest guilt lies with the

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



  • IT IS FATAL TO SOUND SOCIAL ORDER. It is a gangrene in

society, eating out its very heart. (This is the United States today:


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 SUPERIORITY  CY – 2013).  Nothing more surely

undermines the true welfare of a people. It is fatal to the sanctities of the

 homesanctities on which THE VERY LIFE OF THE NATION





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






(The following conclusion was written about the time that the United States

was formed – CY – 2013)


In conclusion:


  • Let the Legislature be urged to repeal any laws that make the indulgence

of this sin more easy by counteracting its natural penalties.  (i.e. for

starters, how about Roe vs. Wade – CY – 2013)


  • Let all men avoid the smallest temptation towards it — all amusements

and scenes that lead thither.  (This would ruin Time Warner; HBO, and

Hollywood – Remember what Jesus said, “And if thy right eye offend thee,

 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







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