Exegetical and Hermeneutical Commentary of Proverbs 5:22
His own iniquities shall take the wicked himself, and he shall be holden with the cords of his sins.
Pro 5:22
His own iniquities shall take the wicked himself.
Man as known by God and punished by sin
I. Man as known by God. The fact that God knows man thoroughly, if practically realised, will have a fourfold effect upon the soul.
1. It will stimulate to great spiritual activity.
2. It will restrain from the commission of sin.
3. It will excite the desire for pardon.
4. It will brace the soul in the performance of duty.
II. Man as punished at sin. As virtue is its own reward, so sin is its own punishment. Sin punishing the sinner.
1. It will seize him as its victim.
2. It will arrest him in his career. Illustrate Belshazzar.
3. It will detach him from his comrades.
4. It will bind him as its prisoner. There are the cords of causation; the cords of habit; and the cords of despair.
5. It will exclude him from knowledge.
6. It banishes him as an exile.
In the greatness of his folly he shall go astray. Sin banishes the soul from virtue, heaven, God; and reduces it to a homeless, friendless orphan in the universe. The seeds of our own punishment, says Hesiod, are sown at the same time we commit sin. (D. Thomas, D.D.)
The apprehending nature of sin
Nothing is so deceptive as sin. Nothing so cruel and unrelenting. Nothing so ruinous and destructive. Some think that sin is a single act, and that it passes away with the doing.
I. Sin will surely find out the sinner. Conscience is one of its officers. The consequences of sin lay hold of the sinner. No man can escape from himself.
II. Sin will surely bring the sinner to judgment. He must answer for his wrong doing and wrong thinking. In his personal experience something declares against the sinner. It causes a disharmony of ones nature. At the bar of judgment a penalty is declared. The judgment is a self-condemnation. The penalty will enforce itself.
III. The cords of sin will hold the sinner. He cannot free, himself from them. His very being is bound and fettered with an adamantine chain. Sin can never exhaust itself. Continual sinning involves continual penalty. Sin presents only a hopeless aspect. Turning to himself, man turns only to despair. Practical lessons–
1. We should not cherish slighting views of sin.
2. We should heartily loathe and detest it.
3. We should humbly resort to the only, the gospel, remedy for sin.
Christ is the only emancipator from its terrible power. Only through personal faith in Christ can any guilty soul realise salvation. (Daniel Rogers, D. D.)
Sinners bound with the cords of sin
The first sentence of this verse has reference to a net, in which birds or beasts are taken. That which first attracted the sinner afterwards detains him. This first sentence may have reference to an arrest by an officer of law. The transgressors own sin shall take him, shall seize him; they bear a warrant for arresting him, they shall judge him, they shall even execute him. The second sentence speaks of the sinner being holden with cords. The lifelong occupation of the ungodly man is to twist ropes of sin. The binding meant is that of a culprit pinioned for execution. Iniquity pinions a man. Make a mans will a prisoner, and he is a captive indeed. Who would not scorn to make himself a slave to his baser passions? And yet the mass of men are such–the cords of their sins bind them.
I. The captivating, enslaving power of sin is a solution to a great mystery.
1. Is it not mysterious that men should be content to abide in a state of imminent peril?
2. Before long unconverted men and women will be in a state whose wretchedness it is not possible for language fully to express.
3. Is it not a wonder that men do not receive the gospel of Jesus Christ, seeing that the gospel is so plain?
4. Nay, moreover, so infinitely attractive.
5. The commandment of the gospel is not burdensome.
6. And, according to the confession of most sinners, the pleasures of sin are by no means great. Here stands the riddle, man is so set against God and His Christ that he never will accept eternal salvation until the Holy Spirit, by a supernatural work, overcomes his will and turns the current of his affections.
II. Though this is the solution of one mystery, it is in itself a greater mystery. One reason why men receive not Christ is, that they are hampered by the sin of forgetting God. Another sin binds all unregenerate hearts; it is the sin of not loving the Christ of God. What a mystery it is that men should be held by the sin of neglecting their souls! (C. H. Spurgeon.)
The lot of the wicked
I. Wicked men hurt themselves more than others can.
1. By their sins they set all their enemies at liberty.
2. Their plots for the ruin of others for the most part light on themselves.
II. Wicked men are taken in the snares of their own sins.
1. The guilt of their sins follows them wherever they go.
2. Gods wrath and curse follow upon sin.
3. God delivers sinners over to Satan.
4. Punishment attends on sin.
III. The snares of wicked mens sins hold them fast.
1. The custom of sinning becomes another nature.
2. God ties the sinner fast to eternal punishment by his sins, and for his sins, giving him over to a reprobate sense, and by His power, as by chains, keeping him in prison till the great judgment. (Francis Taylor, B.D.)
The sinner self-imprisoned
At one time many convicts were employed in building high walls round the prison grounds at Portland. Soldiers posted above them with loaded guns watched them at their work. Every brick laid rendered their escape more impossible, and yet they themselves were laying them.
And he shall be holden with the cords of his sins.—
Sinful habits
I. Their formation.
1. One sin leads to another by reducing the sense of odiousness.
2. By strengthening wrong principles.
3. By rendering falsehood necessary for purposes of concealment.
4. By multiplying opportunities for commission.
5. By lessening the power of resistance.
II. Their power.
1. As seen in the criminal.
2. The drunkard.
3. The swindler.
4. The errorist.
5. The gospel-despiser.
Apply–
(1) Beware what habits we form.
(2) Mark the increased difficulty of conversion.
(3) Watch over the religious education of the young; the formation of early habits. (G. Brooks.)
The self-propagating power of sin
In Scripture, Divine providence and the results of sin are often brought into immediate and close connection with each other, as if the pain attendant on sin were a direct act of God. But there are other passages where sin is looked at, as bringing its own punishment with it by the law of the world analogous to the physical laws of nature. In the text the results of sin are represented as taking place in the natural order of things. The sinner thinks that sin is over and gone when it is once committed. If you put a Divine punisher of sin out of sight, sin does the work of the executioner on the sinner. Among these consequences of sin certain ones are often insisted upon–such as bodily evils, loss of temporal advantages, fear of the wrath of God. But there is a far more awful view of sin, when we look at it on the moral side, as propagating itself, becoming more intense, tending to blacken and corrupt the whole character, and to annihilate the hopes and powers of the soul. See some of the laws of character to which these consequences of sin can be reduced.
I. The direct power of sin to propagate itself in the individual soul. Sin is the most fruitful of all parents; each new sin is a new ever-flowing source of corruption, and there is no limit to the issue of death.
1. Note the law of habit, or the tendency of a certain kind of sin to produce another of the same kind. This law reigns over every act, quality, or state, of the soul, to render the sinful act easier, to intensify the desire, to destroy the impression of danger, to increase the spirit of neglect and delay. Illustrate by the internal affection of envy, or an external habit, such as some sensual appetite.
2. The tendency of a sin of one kind to produce sins of another kind. The confederacy of powers in man admits of no separate action of any one wayward impulse, but as soon as evil in one shape appears, it tends to corrupt all the parts of the soul, to disorganise, to reduce other powers under its own control, and to weaken those which resist. One sort of sin puts the body or soul, or both, into such a state, that another sort becomes more easy and natural. There is an affinity between bodily lusts. Any one of them tends to derange the soul by a loss of inward peace. One wrong affection renders another easier. Even an absorbing passion, like covetousness or ambition, though it may exclude some other inconsistent passion, does not reign alone, but has around and behind it a gloomy train of satellites, which are little tyrants in turn. A more striking example of the connection between different kinds of sin is seen when a man resorts to a new kind of sin to save himself from the effects of the first. Another dark shade is thrown over the malignity of sin from the fact that it so often makes use of innocent motives to propagate its power over the soul.
II. The tendency of sin to produce moral blindness. Sin freely chosen must needs seek for some justification or palliation; otherwise the moral sense is aroused, and the soul is filled with pain and alarm. Such justification cannot be found in moral or religious truth, and of this the soul is more or less distinctly aware. Hence an instinctive dread of truth and a willingness to receive and embrace plausible, unsound excuses for sin, which neutralise or destroy its power. The ways in which this overthrow of unperverted judgments, this rejection of light, tends to strengthen the power of sin, are manifold. It decreases the restraining and remedial power of conscience; it kills the sense of danger, and even adds hopefulness to sin; it destroys any influence which the beauty and glory of truth could put forth; in short, it removes those checks from prudence, from the moral powers, and from the character of God, which retard the career of sin.
III. Sin tends to benumb and root out the sensibilities. This view of sin shows it in its true light as a perverter of nature, an overturner of all those particular traits, the union of which, under love to God, makes the harmony and beauty of the soul.
IV. Sin cripples the power of the will to undertake a reform. There are eases, very frequent in life, which show a will so long overcome by the strength of sin and by ill-success in opposing it, that the purpose of reform is abandoned in despair. The outcries of human nature under this bondage of sin are tragic indeed.
V. Sin propagates itself by means of the tendency of men to associate with persons of like character, and to avoid the company of persons of an opposite character. In the operation of this law of companionship the evil have a power, and an increasing power, over each other. The worst maxims and the worst opinions prevail, for they are a logical result of evil characters. In conclusion, with the justice or goodness of this system I have at present nothing to do. The Bible did not set it on foot, the Bible does not fully explain it, but only looks at it as a dark fact. Sin does not cure itself or pave the way toward truth and right. The question still is this–Is there any cure? If there be any cure it must be found outside of the region which sin governs. I call on you, then, to find out for yourself a cure. I offer you one–Christ and His gracious Spirit. (T. D. Woolsey.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 22. He shall be holden with the cords of his sins.] Most people who follow unlawful pleasures, think they can give them up whenever they please; but sin repeated becomes customary; custom soon engenders habit; and habit in the end assumes the form of necessity; the man becomes bound with his own cords, and so is led captive by the devil at his will.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
In vain doth he think to disentangle himself from his lusts by repenting when he grows in years, and to escape punishments; for he is in perfect bondage to his lusts, and is neither able nor willing to set himself at liberty; and if he do escape the rage of a jealous husband, and the sentence of the magistrate, yet he shall be infallibly overtaken by the righteous judgment of God.
Fuente: English Annotations on the Holy Bible by Matthew Poole
22, 23. and He will cause sin tobring its punishment.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
His own iniquities shall take the wicked himself,…. As in a snare or net, as Gersom observes; in which the adulterer is so entangled that he cannot extricate himself; he may fancy that when he grows old his lusts will be weakened, and he shall be able to get clear of them, and have repentance for them, but he will find himself mistaken; he will become but more and more hardened by them and confirmed in them, and will have neither will nor power to repent of them, and shake off those shackles with which he is bound: and it may be understood of the guilt and punishment of his sins; that the horrors of a guilty conscience shall seize him, there will be no need of any others to arrest him, these will do that office; or diseases shall come upon him for his sins, and bring him to the dust of death, and so to everlasting destruction;
and he shall be holden with the cords of his sins; which he has been all his life committing and twisting together, and made as it were cords of, which by constant practice become strong as such; with the guilt of which he is bound as a malefactor, and will be brought to justice, being reserved in these cords, as the angels that sinned in their chains, unto the judgment of the great day; the phrase denotes the strength of sin, the impotency of man to get rid of it, and the sure and inevitable ruin that comes by it.
Fuente: John Gill’s Exposition of the Entire Bible
(22, 23) His own iniquities . . .The final scene in the life of the profligate is here described. He has sinned so long that he is tied and bound, hand and foot, with the chain of his sins, and cannot get free even had he the wish to do so.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
DISCOURSE: 766
THE CAPTIVATING POWER OF SIN
Pro 5:22. His own iniquities shall take the wicked himself, and he shall be holden with the cords of his sins.
THE force of habit is well known: it operates as a second nature; so constant is it in its exercise, and so imperious in its demands. There is this difference however in habits of piety, and habits of sin: that the one are easily lost; but the other are with great difficulty overcome. Nor is this difficult to be accounted for; seeing that the one is against the course of nature, and the other conformable to all its propensities: the motion of the one is a continual ascent; the other is downward on a declivity. But it is not merely as a natural consequence that sin, when indulged, has so great a power: there is an additional influence given to it by God himself, as a judicial act, and as a just punishment for indulging it: so that in a judicial, no less than in a natural sense, our text is true: His own iniquities shall take the wicked himself: and he shall be holden with the cords of his sins.
Let us consider,
I.
The declaration itself
In a two-fold view it may be noticed;
1.
As a judgment inflicted
[It is inflicted on the whole human race. There is not a sinner in the universe who cannot from his own experience attest the truth of it. Every sin has a power to enslave the mind, and to lead captive him who has indulged it. But we will instance this in some particulars.
The man addicted to drinking previous to the formation of his habit, had perhaps no particular love to strong drink, or desire after it: but he has been drawn into company, he has there acquired a taste for conviviality, and at last, by repeated excesses, he has contracted such a thirst for intoxicating liquors, that he cannot deny himself the use of them, or use them in moderation. He can see his character sinking in the estimation of all the sober part of the community, his health impaired, his fortune injured, his family suffering, and his eternal interests sacrificed: and yet he cannot cast off the habit which he has contracted: his soul is bound with it as with a cord, and he cannot burst his bonds.
In a similar plight is he who has given himself up to the gratification of his lusts and passions. They, at least as far as the mind is concerned, are increased by indulgence, so that every object calls forth desire, and the eyes of the libertine are full of adultery, and cannot cease from sin [Note: 2Pe 2:14.]. His very soul, as it were, is sensualized, and, whether sleeping or waking, his imagination roves after the gratification of his lawless appetites.
Nor must I omit to mention the gamester, in whom the text is most awfully verified. Nothing can induce him to abandon his ruinous pursuits. Domestic ties of wife and children have no influence at all. The ruin of himself and family are all suspended on a card or die. Not even the experience of ruin will reclaim him. Let his losses be repaired again and again, and again and again will he return to the fascinating object, like the moth, and hover round it, till he is consumed.
I have mentioned these instances, as being more obvious and acknowledged: but the declaration is equally verified in the gay, the worldly, the profane; yea, and in the superstitious and self-righteous also. They all feed on ashes; and a deceived heart hath turned them aside, so that they cannot deliver their souls, nor say, Is there not a lie in my right hand [Note: Isa 44:20.]?]
2.
As a warning given
[In this view more especially the declaration in our text is introduced, to guard young men against the temptations to which they are exposed [Note: ver. 20.]. And a most awful warning it is: it shews us how earnestly we should guard against our besetting sins. Every man has some sin which more easily besets him [Note: Heb 12:1.], and by which he is more in danger of being enslaved. Now every man should find out what this peculiar temptation is; and should watch and pray against it; lest, by yielding to it, he provoke God to give him over to a reprobate mind [Note: Rom 1:28.], and to say, He is joined to idols; let him alone [Note: Hos 4:17.]. We should labour to say with David, I have kept myself from my iniquity [Note: Psa 18:23.]: and, with Job, Thou knowest I am not wicked, not deliberately and habitually wicked [Note: Job 10:7.]. We should dread lest that be inflicted on us which is spoken in the text; a judgment far heavier than any other that can be inflicted on us even by God himself, as long as we continue in this present life; because it is a certain prelude to everlasting misery, and the means of augmenting it every day and hour: for, if we are delivered over to our own lusts, we do nothing but treasure up wrath against the day of wrath, and accumulate mountains of guilt to sink us deeper and deeper into everlasting perdition [Note: Rom 2:5.]. Our employment will be like that of those mentioned by the Prophet Isaiah, who drew out iniquity with cords of vanity, and sin as a cart-rope [Note: Isa 5:18.]: for, as a rope is spun out continually to an indefinite length by the constant addition of fresh materials, so will our sin be drawn out to an endless extent, till death shall cut it short, and the deserved punishment be awarded to it.]
It would be improper to pass over such a declaration as this without drawing your attention to,
II.
The reflections which it naturally suggests
1.
How thankful should we be for the Gospel of Christ!
[Heathens are in the bondage above described, and have no conception of any way of deliverance from it. But in the Gospel a Saviour is proclaimed: who came on purpose to preach deliverance to the captives, and the opening of the prison to them that are bound [Note: Luk 4:18.]. His power no lusts can withstand. As he delivered Peter from prison, causing his chains to fall off, and the prison doors to open of their own accord, so can he liberate the slaves of sin and Satan from their bondage, and bring them forth into the glorious liberty of the children of God. Diseases, devils, elements, all obeyed his voice in the days of his flesh: and at his word the most deep-rooted lusts shall be plucked up, and the most inveterate habits changed. The day of Pentecost sufficiently attests the truth of this assertion. The hands of the men who had crucified him were yet reeking with his blood, yet in an instant were their hearts renewed, and they became altogether new creatures, the wolf being as harmless as the sheep, and the lion as gentle as the lamb [Note: Isa 11:6.].
However inveterate then your habits may have been, despair not: but look to that Mighty One on whom your help is laid, and who is able to save to the uttermost all who come unto God by him.]
2.
How watchful should we be against the first incursions of sin!
[As we know not how great a matter a little fire will kindle, so we know not what evils one sin may introduce. Every evil habit originated in one sin. Judas little thought in what his first act of dishonesty would issue: and millions, who are now gone beyond the hope of redemption, once thought as little to what a state they should be ultimately brought, as we now do. Say not, This angry temper is a light evil: It is murder in the seed and embryo; and may terminate in the very act of murder much sooner than you imagine. Say not, This impure thought or look is venial: it is constructive adultery; to which it lends, and in which, ere you are aware of it, it may soon issue. The same I would say of envy, hatred, malice, covetousness, ambition, and the whole catalogue of spiritual lusts: the admission of them into the heart is as is leak in a ship, which will sink it ultimately, if it be not stopped in time. A mariner will not neglect that leak, though it be but small; because he knows the consequences: he Knows that if it be neglected, his efforts to preserve the ship will ere long be vain and ineffectual. It is not possible to look around us without seeing, in numberless instances, what dominion the evil tempers of men have gained, and what misery they diffuse throughout their respective families and spheres. Had they been checked in their commencement, how much sin and misery would have been prevented! If then we would not forge chains for our own souls, let us guard against the first risings of sin: for, whatever we may think, we shall reap according to what we sow: he that soweth to the flesh shall of the flesh reap corruption; but he that soweth to the Spirit, shall of the Spirit reap life everlasting [Note: Gal 6:7-8.].]
3.
How constant should we be in waiting upon the Lord Jesus Christ, both in his public ordinances, and in secret prayer!
[None but Christ can afford us any effectual help: for without him we can do nothing [Note: Joh 15:5.]. To him we must carry our every trial, and every temptation: and we must plead with him for help, as the Apostle did, till he answer us, and say, My grace is sufficient for thee [Note: 2Co 12:9.]. Let us never forget that it is in vain to resist sin in our own strength. None but God himself can subdue it in us. Our sufficiency even to think a good thought must be of him [Note: 2Co 5:5.]. If he help us, it is well: We can do all things through Christ who strengthened us [Note: Php 4:13.]. But if we address ourselves to the purifying of our hearts in our own strength, we shall fail, as the Apostles did, when in self-confidence they attempted to cast out a devil, which could only be ejected through the influence of prayer and fasting [Note: Mat 17:21.]. Let us look simply to Christ to purge us both from the guilt and power of our sins; and then we shall find, that according to our faith it shall be done unto us [Note: Mat 9:29.].]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
Pro 5:22 His own iniquities shall take the wicked himself, and he shall be holden with the cords of his sins.
Ver. 22. His own iniquities shall take the wicked. ] As so many sergeants set on by God; who will surely hamper these unruly beasts, that think to shift and escape his fingers, with the cords of their own sins, binding them hand and foot, and bringing them to condign punishment. So that, say the adulterer be not punished by the magistrate, or come off by comnmtation, yet he shall feel himself in the gall of bitterness and bond of perdition; he shall find that he hath made a halter to hang himself. Nobody can be so torn with stripes as a mind is with the remembrance of wicked actions. Tiberius felt the remorse of conscience so violent, that he protested to the senate that he suffered death daily. a
a Tacitus
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Proverbs
THE CORDS OF SIN
Pro 5:22
In Hosea’s tender picture of the divine training of Israel which, alas! failed of its effect, we read, ‘I drew them with cords of a man,’ which is further explained as being ‘with bands of love.’ The metaphor in the prophet’s mind is probably that of a child being ‘taught to go’ and upheld in its first tottering steps by leading-strings. God drew Israel, though Israel did not yield to the drawing. But if these gentle, attractive influences, which ever are raying out from Him, are resisted, another set of cords, not now sustaining and attracting, but hampering and fettering, twine themselves round the rebellious life, and the man is like a wild creature snared in the hunter’s toils, enmeshed in a net, and with its once free limbs restrained. The choice is open to us all, whether we will let God draw us to Himself with the sweet manlike cords of His educative and forbearing love, or, flinging off these, which only foolish self-will construes into limitations, shall condemn ourselves to be prisoned within the narrow room of our own sins. We may choose which condition shall be ours, but one or other of them must be ours. We may either be drawn by the silken cord of God’s love or we may be ‘holden by the cords’ of our sins.
In both clauses of our text evil deeds done are regarded as having a strange, solemn life apart from the doer of them, by which they become influential factors in his subsequent life. Their issues on others may be important, but their issues on him are the most important of all. The recoil of the gun on the shoulder of him who fired it is certain, whether the cartridge that flew from its muzzle wounded anything or not. ‘His own iniquities shall take the wicked’-they ring him round, a grim company to whom he has given an independent being, and who have now ‘taken’ him prisoner and laid violent hands on him. A long since forgotten novel told of the fate of ‘a modern Prometheus,’ who made and put life into a dreadful creature in man’s shape, that became the curse of its creator’s life. That tragedy is repeated over and over again. We have not done with our evil deeds when we have done them, but they, in a very terrible sense, begin to be when they are done. We sow the seeds broadcast, and the seed springs up dragon’s teeth.
The view of human experience set forth, especially in the second clause of this text, directs our gaze into dark places, into which it is not pleasant to look, and many of you will accuse me of preaching gloomily if I try to turn a reflective eye inwards upon them, but no one will be able to accuse me of not preaching truly. It is impossible to enumerate all the cords that make up the net in which our own evil doings hold us meshed, but let me point out some of these.
I. Our evil deeds become evil habits.
But experience teaches not only that evil deeds quickly consolidate into evil habits, but that as the habit grips us faster, the poor pleasure for the sake of which the acts are done diminishes. The zest which partially concealed the bitter taste of the once eagerly swallowed morsel is all but gone, but the morsel is still sought and swallowed. Impulses wax as motives wane, the victim is like an ox tempted on the road to the slaughter-house at first by succulent fodder held before it, and at last driven into it by pricking goads and heavy blows. Many a man is so completely wrapped in the net which his own evil deeds have made for him, that he commits the sin once more, not because he finds any pleasure in it, but for no better reason than that he has already committed it often, and the habit is his master.
There are many forms of evil which compel us to repeat them for other reasons than the force of habit. For instance, a fraudulent book-keeper has to go on making false entries in his employer’s books in order to hide his peculations. Whoever steps on to the steeply sloping road to which self-pleasing invites us, soon finds that he is on an inclined plane well greased, and that compulsion is on him to go on, though he may recoil from the descent, and be shudderingly aware of what the end must be. Let no man say, ‘I will do this doubtful thing once only, and never again.’ Sin is like an octopus, and if the loathly thing gets the tip of one slender filament round a man, it will envelop him altogether and drag him down to the cruel beak.
Let us then remember how swiftly deeds become habits, and how the fetters, which were silken at first, rapidly are exchanged for iron chains, and how the craving increases as fast as the pleasure from gratifying it diminishes. Let us remember that there are many kinds of evil which seem to force their own repetition, in order to escape their consequences and to hide the sin. Let us remember that no man can venture to say, ‘This once only will I do this thing.’ Let us remember that acts become habits with dreadful swiftness, and let us beware that we do not forge chains of darkness for ourselves out of our own godless deeds.
II. Our evil deeds imprison us for good.
III. Our evil deeds work their own punishment.
IV. The cords can be loosened.
Fuente: Expositions Of Holy Scripture by Alexander MacLaren
iniquities. Hebrew. ‘avah. App-44.
take = trap or entrap him.
wicked = a lawless man. Hebrew. rasha, ‘. App-44.
he shall be holden. Illustrations: Saul (1Sa 18:8, 1Sa 18:9. Compare Pro 24:16, Pro 24:17; Pro 26:21; Pro 28:5-20); Jerusalem (Jer 2:16-19. Eze 22:31); Ahithophel (2Sa 17:23); Judas (Joh 12:6. Mat 26:47-49). Compare Pro 23:29, Pro 23:35.
sins. Hebrew. chata;. App-44.
Fuente: Companion Bible Notes, Appendices and Graphics
His: Pro 1:18, Pro 1:31, Pro 11:3, Pro 11:5, Psa 7:15, Psa 7:16, Psa 9:15, Jer 2:19, Hos 4:11-14, Gal 6:7, Gal 6:8
holden: Ecc 7:26
sins: Heb. sin, 1Co 5:9, 1Co 5:10, Gal 5:19-21, Eph 5:5, Eph 5:6, Heb 13:4
Reciprocal: Jdg 9:56 – God rendered Jdg 16:21 – and put out 2Sa 13:12 – folly 2Sa 22:6 – sorrows 1Ki 2:44 – return Job 18:8 – he is cast Job 20:11 – bones Job 36:8 – cords Psa 10:2 – let Psa 35:8 – net Psa 49:5 – iniquity Psa 94:23 – And he Pro 2:22 – the wicked Pro 6:32 – destroyeth Pro 8:36 – all Pro 11:6 – but Pro 11:18 – wicked Pro 13:6 – wickedness Pro 29:6 – the transgression Jer 4:18 – Thy way Jer 44:7 – against Lam 1:14 – yoke Hos 4:9 – reward them Hos 7:2 – their own Mic 7:13 – for Zec 5:8 – the weight Joh 8:34 – Whosoever Act 8:23 – the bond
Fuente: The Treasury of Scripture Knowledge
Pro 5:22-23. His own iniquities shall take the wicked Let him not think to escape, because he is so cunning that nobody observes him, or so powerful that no one can call him to an account; for his own manifold iniquities shall arrest and apprehend him. And he shall be holden with the cords of his sins He shall need no other chains to bind, and hold him fast, to answer for them to God. Bishop Patrick. He shall die without instruction Because he neglected instruction; or, as , may be rendered, without correction, or amendment. He shall die in his sins, and not repent of them, as he designed and hoped to do, before his death. And in the greatness of his folly Through his stupendous folly, whereby he cheated himself with hopes of repentance or impunity, and exposed himself to endless torments for the momentary pleasures of gratifying sinful lusts; he shall go astray From God, and from the way of life and eternal salvation.