Proverbs — Chapter 7

Fili mi, custodi sermones meos, et praecepta mea reconde apud te

My son, keep my words, and store up my commandments with you. Lapide: Chapter 7 is the most dramatic chapter of Proverbs — a vivid narrative of the young man seduced by the adulteress, witnessed as from a window (v.6). Before telling the story, Solomon again calls for the young man's attention and obedience (vv. 1-5). \"Reconde\" (store up) = not merely hearing but deeply interiorizing, making the commandments a hidden treasure always accessible. The repetition of this appeal (chapters 4, 5, 6, 7 all begin similarly) reflects the urgency and difficulty of the precept against impurity.

Per fenestram enim domus meae per cancellos prospexi

For from the window of my house, through the lattice, I looked out. Lapide: Solomon presents himself as an observer (speculator) looking out from a latticed window — the traditional image of the wise teacher who sees what the young man cannot yet perceive about himself. \"Per cancellos\" (through the lattice) suggests partial visibility — the observer sees without being seen, as God watches all human behavior from the lattice of His providential oversight. Lapide: The wise father or spiritual director must watch over the young with this attentive concern, not waiting for catastrophe but foreseeing it and warning in time.

Et ecce occurrit illi mulier ornatu meretricio, praeparata ad capiendas animas

And behold, a woman met him, dressed in harlot's attire, prepared to catch souls. Lapide: The description of the seductress is one of the most vivid in Scripture. \"Ornatu meretricio\" = she is dressed provocatively and immodestly, as harlots dress to attract. \"Praeparata ad capiendas animas\" = her entire purpose is to ensnare and destroy souls — not bodies merely, but souls. Lapide: This verse is a warning about immodest dress, which is not merely a personal sin but an occasion of sin for others. He quotes St. Bernard and other Fathers on the danger of immodest dress and sensual display.

Inclinavit eum multis sermonibus, et blanditiis labiorum protraxit illum

She seduced him with many words, and with the smoothness of her lips she drew him away. Lapide: The psychology of seduction is analyzed: the harlot uses (1) quantity — many words, wearing down resistance; (2) quality — flattering, beguiling, smooth speech. \"Blandity labiorum\" = the art of saying what the listener wants to hear, making sin appear attractive and harmless. Lapide: Every habitual sinner is seduced first by pleasant-sounding suggestions, then by the pleasure of the act, then by habit. The young man who allows long conversation with a seducer is already half-lost.

Viae inferi domus ejus, penetrantes in interiora mortis

Her house is the way to hell, descending to the chambers of death. Lapide: The chapter concludes with the terrible bottom line: the house of the harlot (or of habitual sin) is not merely dangerous but is a gate of hell. \"Viae inferi\" (ways of Sheol/hell) = the plural indicates many paths leading to the same destination. \"Interiora mortis\" = the innermost depths of death — not merely physical death but eternal spiritual death. Lapide: No sin leads more quickly and surely to hell than impurity, because it enslaves reason, corrupts the imagination, deadens remorse, and habituates the will to rebellion against God.