The writer of this section of Proverbs ends by calling for praise and due credit to be

given to such a woman, who has played such an important part in the blessing and

happiness of her husband and children (31: 30, 31).

In other passages in Proverbs quite the contrary is seen in other women, who

hypnotize men with their charms, and lead them like oxen to the slaughter (2: 16-19;

5: 3-6; 7: 5-27; 9: 13-18). It is true that the women described in these latter passages

are harlots and adulteresses, but they are quoted to show just how the feminine charms

and persuasion may be exercised to influence for evil, and bring men to dishonour,

poverty, ill-health and remorse (5: 8-14). For an example of how a man may throw away

all sense of sound judgment before the charms of a woman, consider Herod in Mark 6::

It may be argued that Herod was drunk and that it was a practice of the time for men

in high positions to give rewards to dancers who pleased them (Ellicott Commentary on

Matt. 14: 7), but the "sorrow" of Herod is evidence that he was quite conscious of what

was going on; his unthinking oath, drawn from him by the charms of a woman, had cost

the head of John the Baptist (25-28).

The reader might like to compare as a contrast to this story, the influence for good

displayed by Esther, who found herself with a similar promise, and yet turned it to the

blessing of her own people (Esther 5: 1 - 7: 10, see esp. 5: 3, 6; 7: 2, 3).

Whilst the responsibility for failing to exercise his headship must be laid squarely at

the feet of Adam (and indeed also of any man who follows his example), it must not be

forgotten that marriage is the union of two people who complement each other, and that

therefore both partners influence, for good or evil, the position of "head". It is surely the

experience of happily married believers that neither partner is conscious of having to

assert their proper place in the calling of God, there is a unity brought about by that word

which has no need for such pressures; both "influence" the relationship according to

their God-ordained positions in the purpose of God.

In considering the failure of Adam in Eden, it has been suggested that he allowed his

affection for the woman to outweigh his loyalty to God, and it may be thought that,

however wrong this may have been, at least it did show the depth of his love for her. But

is this so? We know that such things are commonly asserted by the world, but the

believer does not take his standard from such a source. The question seems to be "Can

true love exist apart from obedience to God?"; where "true love" is considered in a

Scriptural sense.

There can be but one answer to this, exhibited in the actions of the Father and the Son: