Proverbs 7:27
Her house is the road to Sheol, descending to the chambers of death.
Her house
This phrase refers to the dwelling place of the adulterous woman described throughout Proverbs 7. In a broader sense, it symbolizes the allure of sin and temptation. The Hebrew word for "house" (בַּיִת, bayit) often signifies not just a physical structure but also a household or family. In this context, it represents the environment or lifestyle that leads one away from righteousness. Historically, the house was a place of safety and refuge, but here it is depicted as a trap, a place where moral and spiritual danger lurks.

is the road
The "road" (דֶּרֶךְ, derek) in Hebrew signifies a path or way of life. It implies a journey or direction one chooses to take. In biblical literature, the concept of a road often symbolizes one's spiritual journey or moral choices. The use of "road" here suggests that entering into the house of the adulteress is not a mere momentary lapse but a deliberate path that one chooses, leading away from God's wisdom and towards destruction.

to Sheol
"Sheol" (שְׁאוֹל, sheol) is a Hebrew term often used in the Old Testament to describe the realm of the dead, a place of darkness and separation from the living. In the ancient Near Eastern context, Sheol was understood as a shadowy existence, devoid of the presence and blessings of God. Theologically, it represents the ultimate consequence of sin—spiritual death and separation from God. The mention of Sheol underscores the gravity of the consequences of following the path of sin.

descending
The word "descending" (יָרַד, yarad) conveys a movement downward, both physically and metaphorically. It suggests a decline or fall from a higher state of being. In the biblical narrative, descending often implies moving away from God's presence and favor. This downward trajectory highlights the inevitable result of choosing sin over righteousness—a spiritual and moral decline that leads to destruction.

to the chambers of death
The "chambers of death" (חַדְרֵי מָוֶת, hadrei mavet) evoke imagery of confinement and finality. "Chambers" suggest enclosed spaces, indicating a place from which there is no escape. "Death" here is not just physical cessation but represents spiritual death, the ultimate separation from God. In the wisdom literature of the Bible, death is often portrayed as the end result of a life lived in opposition to God's commandments. This phrase serves as a stark warning of the end that awaits those who choose the path of sin.

Persons / Places / Events
1. Her House
This refers to the dwelling of the adulterous woman described throughout Proverbs 7. It symbolizes temptation and the allure of sin.

2. Sheol
In Hebrew thought, Sheol is the realm of the dead, a place of darkness and separation from God. It represents the ultimate consequence of following the path of sin.

3. Chambers of Death
This phrase emphasizes the finality and seriousness of the consequences of sin. It suggests a place of no return, highlighting the danger of succumbing to temptation.
Teaching Points
The Deceptive Allure of Sin
Sin often presents itself as attractive and harmless, but its end is destruction. We must be vigilant and discerning to avoid being led astray.

The Consequences of Sin
The path of sin leads to spiritual death and separation from God. Understanding the gravity of sin's consequences should motivate us to pursue righteousness.

The Importance of Wisdom and Discernment
Proverbs repeatedly emphasizes the need for wisdom. By seeking God's wisdom, we can recognize and avoid the traps of sin.

Guarding Our Hearts and Minds
We must be proactive in guarding our hearts and minds against temptation by immersing ourselves in God's Word and prayer.

The Role of Accountability
Having accountability partners can help us stay on the path of righteousness and avoid the pitfalls of sin.
Bible Study Questions
1. How does the imagery of "Her house is the road to Sheol" help us understand the seriousness of sin's consequences?

2. In what ways can we apply the wisdom of Proverbs 7:27 to our daily lives to avoid the path of destruction?

3. How do the warnings in Proverbs 7 compare to the teachings of Jesus in Matthew 7:13-14 about the narrow and wide paths?

4. What practical steps can we take to guard our hearts against the allure of sin as described in Proverbs 7?

5. How can we use the concept of accountability to help ourselves and others stay on the path of righteousness?
Connections to Other Scriptures
Proverbs 5:5
This verse similarly warns about the path of the adulterous woman leading to death, reinforcing the theme of the deadly consequences of sin.

James 1:14-15
These verses describe how desire, when conceived, gives birth to sin, and sin, when fully grown, brings forth death, paralleling the progression seen in Proverbs 7.

Matthew 7:13-14
Jesus speaks of the wide road leading to destruction and the narrow path leading to life, echoing the choice between the path of wisdom and the path of folly.
The Way to HellJ. Parker, D. D.Proverbs 7:27
A Tragedy of TemptationE. Johnson Proverbs 7:1-27
The Two WaysW. Clarkson Proverbs 7:1-27
People
Solomon
Places
Jerusalem
Topics
Chambers, Death, Descending, Grave, Hell, Inner, Leading, Nether-world, Rooms, Sheol, Underworld
Dictionary of Bible Themes
Proverbs 7:27

     5336   highway
     5478   property, houses

Proverbs 7:6-27

     5276   crime

Proverbs 7:14-27

     6242   adultery

Proverbs 7:24-27

     6237   sexual sin, nature of

Library
Twelfth Sunday after Trinity Gospel Transcends Law.
Text: 2 Corinthians 3, 4-11. 4 And such confidence have we through Christ to God-ward: 5 not that we are sufficient of ourselves, to account anything as from ourselves; but our sufficiency is from God; 6 who also made us sufficient as ministers of a new covenant; not of the letter, but of the spirit: for the letter killeth, but the spirit giveth life. 7 But if the ministration of death, written, and engraven on stones, came with glory, so that the children of Israel could not look stedfastly upon
Martin Luther—Epistle Sermons, Vol. III

Appendix 2 Extracts from the Babylon Talmud
Massecheth Berachoth, or Tractate on Benedictions [76] Mishnah--From what time is the "Shema" said in the evening? From the hour that the priests entered to eat of their therumah [77] until the end of the first night watch. [78] These are the words of Rabbi Eliezer. But the sages say: Till midnight. Rabban Gamaliel says: Until the column of the morning (the dawn) rises. It happened, that his sons came back from a banquet. They said to him: "We have not said the Shema.'" He said to them, "If the column
Alfred Edersheim—Sketches of Jewish Social Life

Blessed are the Poor in Spirit
Having spoken of the general notion of blessedness, I come next to consider the subjects of this blessedness, and these our Saviour has deciphered to be the poor in spirit, the mourners, etc. But before I touch upon these, I shall attempt a little preface or paraphrase upon this sermon of the beatitudes. 1 Observe the divinity in this sermon, which goes beyond all philosophy. The philosophers use to say that one contrary expels another; but here one contrary begets another. Poverty is wont to expel
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12

The Desire of the Righteous Granted;
OR, A DISCOURSE OF THE RIGHTEOUS MAN'S DESIRES. ADVERTISEMENT BY THE EDITOR As the tree is known by its fruit, so is the state of a man's heart known by his desires. The desires of the righteous are the touchstone or standard of Christian sincerity--the evidence of the new birth--the spiritual barometer of faith and grace--and the springs of obedience. Christ and him crucified is the ground of all our hopes--the foundation upon which all our desires after God and holiness are built--and the root
John Bunyan—The Works of John Bunyan Volumes 1-3

Dogmatic.
I. (i) Against Eunomius. The work under this title comprises five books, the first three generally accepted as genuine, the last two sometimes regarded as doubtful. Gregory of Nazianzus, [303] Jerome, [304] and Theodoret [305] all testify to Basil's having written against Eunomius, but do not specify the number of books. Books IV. and V. are accepted by Bellarmine, Du Pin, Tillemont, and Ceillier, mainly on the authority of the edict of Justinian against the Three Chapters (Mansi ix., 552),
Basil—Basil: Letters and Select Works

On the Symbols of the Essence' and Coessential. '
We must look at the sense not the wording. The offence excited is at the sense; meaning of the Symbols; the question of their not being in Scripture. Those who hesitate only at coessential,' not to be considered Arians. Reasons why coessential' is better than like-in-essence,' yet the latter may be interpreted in a good sense. Explanation of the rejection of coessential' by the Council which condemned the Samosatene; use of the word by Dionysius of Alexandria; parallel variation in the use of Unoriginate;
Athanasius—Select Works and Letters or Athanasius

A Believer's Privilege at Death
'For to me to live is Christ, and to die is gain.' Phil 1:1I. Hope is a Christian's anchor, which he casts within the veil. Rejoicing in hope.' Rom 12:12. A Christian's hope is not in this life, but he hash hope in his death.' Prov 14:42. The best of a saint's comfort begins when his life ends; but the wicked have all their heaven here. Woe unto you that are rich! for ye have received your consolation.' Luke 6:64. You may make your acquittance, and write Received in full payment.' Son, remember that
Thomas Watson—A Body of Divinity

Proverbs
Many specimens of the so-called Wisdom Literature are preserved for us in the book of Proverbs, for its contents are by no means confined to what we call proverbs. The first nine chapters constitute a continuous discourse, almost in the manner of a sermon; and of the last two chapters, ch. xxx. is largely made up of enigmas, and xxxi. is in part a description of the good housewife. All, however, are rightly subsumed under the idea of wisdom, which to the Hebrew had always moral relations. The Hebrew
John Edgar McFadyen—Introduction to the Old Testament

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