Exegetical and Hermeneutical Commentary of Proverbs 13:4
The soul of the sluggard desireth, and [hath] nothing: but the soul of the diligent shall be made fat.
Pro 13:4
The soul of the sluggard desireth, and hath nothing: but the soul of the diligent shall be made fat.
The nature and consequences of idleness and of industry
This text is true both in a temporal and spiritual sense.
I. The nature and effects of sloth. The slothful man wants to attain the end without the use of the proper means. He would be rich without labour, learned without study, and respected without doing anything to deserve respect. This desire of the slothful killeth him; for his hands refuse to labour. Such persons waste their days in forming idle schemes and vain wishes. The consequences are often very terrible. They become a plague and a burden to all who are connected with them. They frequently injure their best friends, prey upon the property of others, and bring disgrace and ruin upon their dearest earthly connections. Our land, all our lands, abound with such drones. Slothfulness also gives birth to envy, discontent, fraud, lying, and almost every other evil work. In whatever situation of life a slothful person is fixed, he will, from this disposition, fall into some destructive vice, and become miserable in himself and mischievous to others. A sluggard, whatever he may profess, cannot be a truly religious person, or possessed of those graces which form the character of a member of Christ and a child of God. The sluggard may desire the good things of religion, but as he will not use the means for attaining them, he desires, and has nothing. God will be found only of them who diligently seek Him. A slothful disposition is so pernicious in its nature and effects that wherever it reigns and has the dominion, it must debase a persons character and pervert the end for which he was sent into the world.
II. The nature and effects of industry. Plenty and comfort are, in general, the consequences of diligence, both in our temporal and spiritual calling. Whatever may be a persons rank or circumstances, the providence of God has given him something to do. The sober and industrious are the glory and strength of every nation. And the industrious disposition is a great preservative against vice. Those who are trained up to honest labour and habits of industry seldom fall into those criminal excesses to which the slothful are prone. The most salutary effects of diligence are seen in religion. The diligent use of all appointed means of grace is crowned with the Divine blessing. These are the persons who have always done the most good in the world, and whom God and men have delighted to honour. There may, of course, be exceptions to the general rule. Would you, then, provide things honest in the sight of all men, pursue your profession with success, maintain yourselves and your families, and become easy in your circumstances, you must be sober and industrious, diligent and laborious. And so you must be if you would enjoy the peace and blessing of God. Some may from this learn the true reason of their embarrassments. They have spent themselves in wishing, not in working. (W. Richardson.)
Idleness
Work is the grand, all-pervading feature in the government of the world. God works. The universe, considered as an inert mass, moves. Stagnation is the sign of death. How early in life the human being should begin regular employment is a question in which both the moralist and the political economist are interested. The burden, the obligation, the duty of one man differs from that of another. In one sense, the duty of labour is laid upon all. Idleness is to be avoided by all, irrespective of the pressure, or the absence of the pressure, of poverty or any personal needs. It is curious to notice that, in the estimation of many, no persons are thought to be engaged in labour save those who are engaged in some handicraft for their livelihood. But idleness, like labour, is a relative term. Idleness is a sin against the ordinance of God. Man has manifold needs, desires, possibilities. Were there no hunger, there would be no crops, no bread. Were there no need of shelter, there would be no huts, houses, palaces. Were there no sense of ignorance, there would be no desire to learn anything. Were there no religious feeling, there would be no temples, nor desire to know anything of what the apostle calls the invisible things of God. The refusal of work, whether demanded of us, or opened to us in the way of providential opportunity, this is idleness. By this refusal one places ones self outside the life of the community. It is a sin–a sin of omission; the sin of neglect, and of lost opportunity. The life is barren, sterile, nothing. Only an idler, it may be said; not as bad as if he gave way to stormy, passionate excesses. And yet there will be in the brain of that idler an indistinguishable brood of vipers, all possible evil and corruption. God requires the use of our gifts and faculties for our development, and that we may do our share in the State, fill the position and, in a word, accomplish the purposes of our existence. The proofs of the sinfulness of idleness are to be found in its effects. It destroys our power of usefulness in the world. All real devotion to a cause implies work. We cannot set ourselves in opposition to Gods ordinances, and at the same time entertain any belief seriously that we shall succeed by circumventing Him. If any of you, who are in your years of work, when the duty of work is specially your duty, are refusing everything of the kind, and are bent upon trifles or mere amusement, it requires no large insight to perceive that your minds and characters are becoming weakened; the thews and sinews are soft; the gristle does not harden into bone. Let this state of things last, and it is certain that you will be left behind in the rear. Wholesome, not morbid, activity is what is needed for many whose hands hang idly, not through the fault of an idle disposition. Work will heal many a human woe when all else will seem to fail. (Edwin Harwood, D.D.)
Christian diligence, with the blessings that attend it
The son of diligence, considered either as a man or a Christian, is in a fair way to obtain the good things he seeks. The slothful wretch shall be poor indeed.
I. What are the several things which are implied in true Diligence?
1. Diligence includes the employment of every part of our time in proper business. This is opposed to sauntering life away; to trifling, or doing what is to no purpose; and to mistiming the businesses which are to be done.
2. Diligence includes earliness–in opposition to delay. The early man shows that his heart is in his work. If we begin betimes the service of the day, we happily provide against hindrances, and we are not in danger of being thrown into a hurry by accidental avocations.
3. Diligence implies activity and vigour. Lazy wishes will neither perform work nor obtain a blessing. What poor work doth a Christian make who is cold, indifferent, slothful in the things which concern his soul and salvation!
4. Diligence implies watchfulness–in opposition to a drowsy, heedless temper, a thoughtless security of soul. We must be awake to seize all advantages for our work, as well as to guard against surprises and dangers.
5. Diligence implies a constancy in our work–in opposition to looking back, and perpetual avocation by diversions and pleasures.
6. Another thing implied in true diligence is, firmness and resolution in our labour–in opposition to all the difficulties which attend our work. If we are frighted at every shadow of difficulty, we shall never fulfil our service, nor perfect our design.
7. There is also implied perseverance–in opposition to fainting and weariness. It is the end that crowns all.
II. The blessings which attend diligence in a course of virtue and goodness.
1. Diligence hath a natural tendency to success and to obtain the good things we seek.
2. Diligence hath the rich and special promises of a faithful God to encourage its hope.
3. Diligence and industry are a happy guard against snares and temptations of every kind. When the devil finds you idle, he hath a proper moment to assault you with some powerful temptation.
4. Diligence is always making a progress towards its designed end, but the slothful man is in great danger of going backward. The gardener who neglects his daily work will soon find the ground overrun with weeds.
5. The diligent Christian is a most useful person in the world. He does the most good himself, and becomes an excellent example to all that are round about him.
6. The diligent Christian finishes his work with peace, hope, and joy. He will review his conduct and his labours with an inward satisfaction and a sacred pleasure of soul. Let us dread the curse of the wicked and slothful servant. (Isaac Watts, D.D.)
Soul-craving
I. Soul-craving is common to all. Souls have a hunger as well as bodies, and the hunger of the soul is a much more serious thing. What is the ennui that makes miserable the rich but the unsatisfied hunger of the soul?
1. The hunger of the soul, as well as the hunger of the body, implies the existence of food somewhere.
2. The unsatisfied hunger of the soul as well as the body is painful and ruinous.
II. Soul-craving can be allayed only by labour. (Homilist.)
Diligence
A friend of mine, says Mr. Gurney, one day inquired of the then Lord Chancellor, how he managed to get through so much business? Oh, said his lordship, I have three rules; the first is, I am a whole man to one thing at a time; the second is, I never lose a passing opportunity of doing anything that can be done; and the third is, I never entrust to other people what I ought to do myself.
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 4. The soul of the sluggard desireth, and hath nothing] We often hear many religious people expressing a desire to have more of the Divine life, and yet never get forward in it. How is this? The reason is, they desire, but do not stir themselves up to lay hold upon the Lord. They are always learning, but never able to come to the knowledge of the truth. They seek to enter in at the strait gate, but are not able, because they do not strive.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Hath nothing, because he contenteth himself with lazy desires without diligent endeavours.
Shall be made fat; he shall be enriched with the fruit of his own labours.
Fuente: English Annotations on the Holy Bible by Matthew Poole
4. (Compare Pro 12:11;Pro 12:27).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
The soul of the sluggard desireth, and [hath] nothing,…. He desires knowledge, but does not care to be at any pains to get it, and so has it not; he desires riches, but chooses not to make use of the means, to be diligent and industrious, and so he is without them; he desires to wear good clothes and rich raiment, but is unwilling to labour for them, and therefore is clothed with rags; he desires food, and plenty of it, but refuses to work for it; and he that will not work should not eat, and therefore he has it not, but starves and famishes: and, in spiritual things, the sluggard desires heaven and happiness, but does not care to do the duties of religion; he would die the death of the righteous, but is unwilling to live his life; to abstain from sin, and live soberly and righteously, is too hard service for him; he does not choose to do or suffer anything for the cause of Christ and true religion. Jarchi’s note is, that
“in the future state he shall see the glory of the wise man, and desire it; but shall not attain to it;”
but the soul of the diligent shall be made fat; become rich; increase in temporal things, and have great plenty and prosperity; and so, in spiritual matters, such who are diligent in the use of means, constantly attend on the word and ordinances, and labour for the meat which endures to everlasting life; such are filled and satisfied, as with marrow and fatness; and become fat and flourishing, and fruitful in every good word and work; and shall at last arrive to that state where there will be no more hunger and thirst.
Fuente: John Gill’s Exposition of the Entire Bible
The three proverbs (Pro 13:1-3) which refer to hearing and speaking are now following by a fourth which, like Pro 13:2 and Pro 13:3, speaks of the .
The soul of the sluggard desires, yet has not;
But the soul of the industrious is richly satisfied.
The view that the o in is the cholem compaginis, Bttcher, 835, meets with the right answer that this would be the only example of a vocal casus in the whole of gnomic poetry; but when on his own part ( Neue Aehrenlese, 1305) he regards as the accus. of the nearer definition (= ), he proceeds inadvertently on the view that the first word of the proverb is , while we read , and is thus the nom. of the subject. means “his (the sluggard’s) soul” (for occurs as explanatory permutative briefly for ), as means “its branches ( i.e., of the fruitful tree),” Isa 17:6. One might, it is true, add to the following word here, as at Pro 14:13; but the similar expression appertaining to the syntax ornata occurs also 2Sa 22:33; Psa 71:7, and elsewhere, where this is impracticable. Meri appropriately compares the scheme Exo 2:6, she saw him, viz., the boy. With reference to the here violently (cf. Pro 28:1) introduced, Bttcher rightly remarks, that it is an adverb altogether like necquidquam , Pro 14:6; Pro 20:4, Psa 68:21, etc., thus: appetit necquidquam anima ejus, scilicet pigri . 4b shows the meaning of the desire that has not, for there occurs, a favourite strong Mishle word (Pro 11:25; Pro 28:25, etc.) for abundant satisfaction (the lxx here, as at 28:25, , sc. , instead of which, Montfaucon supposed , which is, however, a word not authenticated). The slothful wishes and dreams of prosperity and abundance (cf. Pro 21:25., a parallel which the Syr. has here in view), but his desire remains unsatisfied, since the object is not gained but only lost by doing nothing; the industrious gain, and that richly, what the slothful wishes for, but in vain.
Fuente: Keil & Delitzsch Commentary on the Old Testament
4 The soul of the sluggard desireth, and hath nothing: but the soul of the diligent shall be made fat.
Here is, 1. The misery and shame of the slothful. See how foolish and absurd they are; they desire the gains which the diligent get, but they hate the pains which the diligent take; they covet every thing that is to be coveted, but will do nothing that is to be done; and therefore it follows, They have nothing; for he that will not labour let him hunger, and let him not eat, 2 Thess. iii. 10. The desire of the slothful, which should be his excitement, is his torment, which should make him busy, makes him always uneasy, and is really a greater toil to him than labour would be. 2. The happiness and honour of the diligent: Their soul shall be made fat; they shall have abundance, and shall have the comfortable enjoyment of it, and the more for its being the fruit of their diligence. This is especially true in spiritual affairs. Those that rest in idle wishes know not what the advantages of religion are; whereas those that take pains in the service of God find both the pleasure and profit of it.
| The Righteous Exclusively Happy. | |
Fuente: Matthew Henry’s Whole Bible Commentary
Diligence Vs Laziness
Verse 4 -(See comment on 10:4.)
Fuente: Garner-Howes Baptist Commentary
CRITICAL NOTES.
Pro. 13:4. Fat, i.e., abundantly satisfied.
MAIN HOMILETICS OF Pro. 13:4
THE DISAPPOINTMENT OF THE SLUGGARDS DESIRES
I, The desires of the sluggard cannot be satisfied
1. Because they are contrary to the ordination of God. The Divine ordination is, In the sweat of thy face shalt thou eat bread (Gen. 3:19), in other words, that reward shall be the result of labour. If a man is to have that which he desires, he must frame his desires in harmony with the law of the universe, or he must be disappointed. If men desire to bring about any material result they take care to work in harmony with physical law. He would be looked upon as a madman who expected to achieve anything by setting at nought the law of gravitation, for instance. It is quite as useless for men to desire to set aside Gods moral laws.
2. Because they are contrary to the practice of God. God, as we saw in homiletics on chap. Pro. 12:24; Pro. 12:27, is a great worker. He desired to save man, but He used means to accomplish His desires, even means which involved the highest self-sacrifice. Shall man expect to realise his wishes without effort, when God spared not His own Son (Rom. 8:32) to bring about the salvation of the world, when Christ endured the cross to attain the joy set before Him? (Heb. 12:2).
3. Because they are unfair to his fellow-creatures. He desires to consume, but not to contribute to the general good; he wants to have the reward of the diligent without his toil. It would be unjust to the industrious to give to him for desiring what others gain by working. Therefore,
II. He wearies himself far more by his laziness than he would do by honest labour. If a man is constantly desiring and never having his desires fulfilled, his life must become a weariness to him. Fulfilled desires become an incentive to renewed activityhe who has reaped one harvest as a result of his labour is quickened to new energy to sow for another crop. The sluggard knows not the enjoyment which comes to the man who has worked hard for the reward which he now enjoys; he knows not what it is to enjoy rest and recreation, because true diligence only can give them any true relish. (See also Homiletics on chap. Pro. 6:6-11 and Pro. 12:24.)
OUTLINES AND SUGGESTIVE COMMENTS
The sluggard in religion desires to overcome his bad habits, to enjoy the happiness of Gods people. So far, well. Desires are a part of religion, There can be no attainment without them. Many have not even the desire, yet the sluggard hath nothing, because it is desire without effort. Hell, says an old writer, is paved with such desires.Bridges.
Wishes and woulders are never good householders.Muffet.
Doddridge says most people perish by laziness. Laziness is the attribute of a man who desires an object, but will not work for it. The impenitent desires heavennay longs for ityea, confidently expects it (just as many a sluggard expects wealth), but religion never turns up, it never comes like game taken in the chase (chap. Pro. 12:27), it is a solid product: we must stir up ourselves to take hold on God (Isa. 64:7). With no exceptions, such as are on change, it is the diligent soul that shall be made fat and the yearning sluggard, at the very last, has nothing.Miller.
The slothful man has one mighty objection against heaven, that he cannot make sure of it in a morning dream.Lawson.
Labour is the original law of mans nature. The fatigue and distress of labour, are, no doubt, the result of sin. Even in the garden of primeval innocence, it was by his dressing and keeping that everything was to thrive.Wardlaw.
The sluggard would and he would not, he would have the end, but would not use the means; he would sit at Christs right hand, but he would not drink of His cup, or be baptized with his baptism. Affection without endeavour is like Rachel, beautiful, but barren. David, ravished with the meditation of the good mans blessedness, presently conceives this desire and pursues it; not Oh that I had this happiness, but Oh that I could use the means! Oh that my ways were directed to keep thy statutes (Psa. 119:4-5).Trapp.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
4. Sluggard desireth The sentiment of this verse is, the lazy man has a great appetite, with nothing to satisfy it; but the diligent ( active) shall be fed abundantly. The Septuagint has: “Every slothful man desires, but the hands of the active are diligent.” On first clause, compare Pro 11:25; on second, Pro 10:4.
Fuente: Whedon’s Commentary on the Old and New Testaments
v. 4. The soul of the sluggard desireth,
Fuente: The Popular Commentary on the Bible by Kretzmann
Pro 13:4 The soul of the sluggard desireth, and [hath] nothing: but the soul of the diligent shall be made fat.
Ver. 4. The soul of the sluggard desireth, &c. ] Vult, et non vult piger – so the Vulgate reads it. The sluggard would, and he would not; he would have the end, but he would not use the means; he would “sit at Christ’s right hand,” but he would not “drink of his cup, or be baptized with his baptism.” Lyra compares these men to cats that would fain have fish, but are loath to wet their feet. (This is an English proverb; for Lyra was a famous English Jew, and flourished in the year of grace 1320.) Affection without endeavour is like Rachel – beautiful, but barren.
But the soul of the diligent shall be made fat,
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
the diligent = diligent ones.
Fuente: Companion Bible Notes, Appendices and Graphics
Pro 13:4
Pro 13:4
“The soul of the sluggard desireth, and hath nothing; But the soul of the diligent shall be made fat.”
“The sluggard longeth without result, but the diligent soul is amply appeased. “The soul of the sluggard craves and gets nothing, while the soul of the diligent is richly supplied.
Pro 13:4. It is easy to pass somebodys nicely kept farmstead or home and wish to be a farmer or have a well kept home. It is easy to hear somebody speak who knows the Scripture and wish to be able to find things in the Bible. But while desiring is the basis of getting, it takes much work and application to make dreams and desires come true, and this becomes the downfall of the lazy (Pro 10:4). Pulpit Commentary: He has the wish, but not the will.
Fuente: Old and New Testaments Restoration Commentary
desireth: Pro 10:4, Pro 12:11, Pro 12:24, Pro 26:13, Num 23:10
but: Pro 2:2-9, Pro 8:34, Joh 6:27, Heb 6:11, 2Pe 1:5-11
made: Pro 11:25, Pro 28:25, Psa 92:14, Isa 58:11
Reciprocal: Gen 26:32 – We have Jos 7:3 – about two Jos 18:3 – How long are Rth 2:7 – continued Pro 6:6 – thou Pro 6:11 – General Pro 12:27 – slothful Pro 20:13 – Love Pro 21:5 – thoughts Pro 21:25 – General Pro 24:34 – thy poverty Ecc 4:5 – fool Son 5:3 – have put Luk 16:3 – I cannot Rom 12:11 – slothful Phi 2:12 – work 2Th 3:10 – that Heb 6:12 – ye
Fuente: The Treasury of Scripture Knowledge
Pro 13:4. The sluggard desireth and hath nothing Because he contents himself with lazy desires, without diligent endeavours; but the soul of the diligent shall be made fat He shall be enriched with the fruit of his own labours.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
13:4 The soul of the sluggard {b} desireth, and [hath] nothing: but the soul of the diligent shall be made fat.
(b) He always desires, but takes no pains to get anything.
Fuente: Geneva Bible Notes
The "soul" stands for the whole person (cf. Mat 16:24-27; Mar 3:4; Luk 6:9; Luk 9:56; Rom 13:1; 1Th 5:23; Jas 1:21; Jas 5:20).
"The slothful wishes and dreams of prosperity and abundance . . . but his desire remains unsatisfied, since the object is not gained but only lost by doing nothing; the industrious gain, and that richly, what the slothful wishes for, but in vain." [Note: Franz Delitzsch, Biblical Commentary on the Proverbs of Solomon, 1:272.]
". . . fatness, originally the sign of animal and vegetable health and vigor, is used as general symbol of prosperity." [Note: Toy, p. 262.]