Proverbs 6:33

19 . Prove that events considered by us fortuitous are subject to the control of God. 1st. A fortuitous event is one whose proximate causes, because either of their complexity or their subtlety, escape our observation. Every such event, however, as the falling of a leaf, is linked with the general system of things, both by its antecedents and its consequences. 2nd. Scripture affirms the fact.—Exodus 21:13; Psalms 75:6, 7; Job 5:6; Proverbs 16:33. 20 . What distinction has been made between a general and a special providence, and what is the true view of the subject? Many men admit that God exercises a general superintending Providence over affairs, controlling the general current, and determining great and important events, while they regard it superstitious and derogatory to the sublime dignity and greatness of God to conceive of him as interesting himself in every trivial detail. Many who do not clearly understand themselves feel and practically judge of all events in their relation to divine Providence in like manner.

6:20-35 The word of God has something to say to us upon all occasions. Let not faithful reproofs ever make us uneasy. When we consider how much this sin abounds, how heinous adultery is in its own nature, of what evil consequence it is, and how certainly it destroys the spiritual life in the soul, we shall not wonder that the cautions against it are so often repeated. Let us notice the subjects of this chapter. Let us remember Him who willingly became our Surety, when we were strangers and enemies. And shall Christians, who have such prospects, motives, and examples, be slothful and careless? Shall we neglect what is pleasing to God, and what he will graciously reward? May we closely watch every sense by which poison can enter our minds or affections.

A wound and dishonour shall he get,.... A wound, stroke, or blow, either from the husband of the strumpet, as was often the case (x) in later times; or from the civil magistrate, being ordered by him to be beaten (y) or stoned; or from God himself inflicting diseases on him; see Genesis 12:17 ; where the same word is used as here: and "dishonour" from men; for though they do not despise a thief in circumstances before related, yet they will despise an adulterer, and speak reproachfully of him, whenever they have occasion to make mention of him; and his reproach shall not be wiped away; as long as he lives, though his life may be spared; yea, it shall even continue after death; and though he may repent of his sin and reform, as in the case of David. (x) "Secat ille cruentis verberibus", Juvenal. Satyr. 10. v. 316. Vid. A. Gell. Noct. Attic. l. 17. c. 18. Horat. Satyr. l. 1. Sat. 2. v. 41, 42. (y) Valer. Maximus, l. 6. c. 1. s. 13.

The two forms of evil bring, each of them, their own penalty. By the one a man is brought to such poverty as to beg for "a piece of bread" (compare 1 Samuel 2:36 ): by the other and more deadly sin he incurs a peril which may affect his life. The second clause is very abrupt and emphatic in the original; "but as for a man's wife; she hunts for the precious life."

Verse 33. - A wound and dishonour shall he get; and his reproach shall not be wiped away. Two other things more immediate await the adulterer - personal chastisement and loss of reputation. It seems clear that "a wound" (Hebrew, negav , "a stroke" or "blow"), used here in the singular, collectively refers to the corporal punishment, which the outraged husband will inflict upon the adulterer (Delitzsch, Zockler. Lapide). (For the word, see Deuteronomy 17:8 ; 21:5.) It may also have reference to the punishment inflicted by the Law. In the LXX. the idea is expressed by ὁδύνας , i.e. "pains," and so gives colour to Lapide's explanation of "afflictions of every kind" The Vulgate gives a moral turn to the meaning, and coordinates the word with "dishonour:" Turpitudinem et ignominiam congregat sibi , " Dishonour is the ignominious treatment he will receive on all hands." The second part of the verse states that a brand of disgrace will be attached to his name which will be perpetual, not confined to this life only, but extending beyond it, so that men will never recall it but with this stigma (Patrick, Mercerus). On shall be ... wiped away (Hebrew, timmakeh , the niph. future of makhah , "to wipe off, or away," and in hiph. "to be blotted out," equivalent to the Latin delere ), see Deuteronomy 25:6 ; Ezekiel 6:6 ; Judges 21:17 .

The LXX. renders ἐξαλειφθήσεται , and adds, εἰς τὸν αἰῶνα , "forever." The statements of the verse are illustrated by Horace, 'Satires,' lib. 1:2, 37, who describes the dangers and mishaps which befall the adulterer and fornicator. "Hic se praecipitem tecto dedit; ille flagellisAd mortem caesus: fugiens hic decidit acremPraedonum in turbam: dedit hic pro corpore nnmmos." Proverbs 6:33

Here there is a contrast stated to Proverbs 6:30 : 32 He who commits adultery (adulterans mulierem) is beside himself, A self-destroyer-who does this. 33 He gains stripes and disgrace, And his reproach is never quenched. נאף, which primarily seems to mean excedere, to indulge in excess, is, as also in the Decalogue, cf. Leviticus 20:10, transitive: ὁ μοιχεύων γυναῖκα. Regarding being mad (herzlos equals heartless) equals amens (excors, vecors), vid., Psychologie, p. 254. משׁחית נפשׁו is he who goes to ruin with wilful perversity. A self-murderer - i.e., he intends to ruin his position and his prosperity in life - who does it, viz., this, that he touches the wife of another. It is the worst and most inextinguishable dishonouring of oneself. Singularly Behaji: who annihilates it (his soul), with reference to Deuteronomy 21:12. Ecclesiastes 4:17, where עשׂה would be equivalent to בּטּל, καταργεῖν, which is untrue and impossible. (Note: Behaji ought rather to have referred to Zephaniah 3:19; Ezekiel 7:27; Ezekiel 22:14; but there עשׂה את means agere cum aliquo, as we say: mit jemandem abrechnen (to settle accounts with any one).) נגע refers to the corporal punishment inflicted on the adulterer by the husband (Deuteronomy 17:8; Deuteronomy 21:5); Hitzig, who rejects Proverbs 6:32, refers it to the stripes which were given to the thief according to the law, but these would be called מכּה (מכּות).

## Proverbs 6:32 Lacketh understanding; is a brutish and silly man, who madly rusheth upon these filthy courses, without any sense or consideration of the horrid shame and certain destruction which attends upon them. ## Destroyeth his own soul, or life ; is guilty of self-murder and of soul-murder. ## Proverbs 6:33 A wound; civil or corporal punishment from the magistrate, or rather from the woman’s husband,