Exegetical and Hermeneutical Commentary of Proverbs 6:1
My son, if thou be surety for thy friend, [if] thou hast stricken thy hand with a stranger,
1. be surety ] Better, art become surety, R.V.
The frequent mention of suretiship in this Book, and the strong terms of warning and reprobation in which it is invariably spoken of, accord well with what we should suppose to be the condition of society in the reign of Solomon. In earlier and simpler times it was enough for the Law to forbid usury or interest for a loan of money to be exacted by one Israelite of another; and raiment given as a pledge or security for a debt was to be returned before night-fall to be the owner’s covering in his sleep (Exo 22:25-27; Lev 25:35-38). With the developement, however, of commerce and the growth of luxury under Solomon, money-lending transactions, whether for speculation in trade, or for personal gratification, had come to be among the grave dangers that beset the path of youth. Accordingly, though the writer of Ecclesiasticus contents himself with laying down restrictions to the exercise of suretiship, and even goes the length of telling us that “An honest man is surety for his neighbor” ( Sir 8:13 ; Sir 29:14-20 ), our writer here, with a truer insight, has no quarter for it, but condemns it unsparingly on every mention of it (Pro 6:1-5, Pro 11:15, Pro 17:18, Pro 20:16, Pro 22:26-27, Pro 27:13). Even the generous impulse of youth to incur risk at the call of friendship must yield to the dictates, cold and calculating though they seem, of bitter experience.
In all these places the LXX. use , , (comp. Heb 7:22); but the Heb. word here used appears as a noun in a Greek form ( ), and is found in the LXX. only in Gen 38:17-18; Gen 38:20. It is employed by St Paul to denote the gift of the Spirit as the pledge or earnest of the future inheritance (2Co 1:22; 2Co 5:5; Eph 1:14). The later history of the word is traced by Dean Plumptre in an interesting note at the end of Proverbs 6 in the Speaker’s Comm.
with a stranger ] i.e. if thou hast “become surety for thy friend,” by entering for him, by the usual formality of shaking hands (Pro 11:15, Pro 17:18, Pro 22:26; Job 17:3), into an undertaking with the stranger to whom he is indebted, to be responsible for his debt. In favour of this rendering is perhaps the article before “stranger” (lit. the stranger, i.e. money-lender), with whom he has involved himself.
The rendering, however, of R.V. text, for a stranger, preserves the parallelism better (the preposition moreover is the same in both clauses of the verse), while it understands the “neighbour” which it substitutes for “friend” in the first clause of this verse, to be equivalent to the “stranger,” i.e. “another” than thyself. For this wide use of the Heb. word for “stranger,” comp. Pro 27:2 ; 1Ki 3:18.
Fuente: The Cambridge Bible for Schools and Colleges
Eleventh Address. Chap. 6. Pro 6:1-5 . The Surety
“From the solemn principle announced at the close of the last chapter ( Pro 6:23) the teacher passes to illustrate the truth by three examples, that of the Surety (Pro 6:1-5), that of the Sluggard (Pro 6:6-11), and that of the Worthless Man (Pro 6:12-19). And then because the horrors of impurity are the most striking and terrible instance of all, this subject coming up again at Pro 6:20, like the dark ground tone of the picture, finally runs into the long and detailed description of ch. 7.” Horton, ch. vii. p. 79.
Fuente: The Cambridge Bible for Schools and Colleges
Surety – The pledge, or security for payment, which, for example, David was to bring back from his brothers 1Sa 17:18. So the word was used in the primitive trade transactions of the early Israelites.
In the warnings against this suretyship, in the Book of Proverbs, we may trace the influence of contact with the Phoenicians. The merchants of Tyre and Zidon seem to have discovered the value of credit as an element of wealth. A man might obtain goods, or escape the pressure of a creditor at an inconvenient season, or obtain a loan on more favorable terms, by finding security. To give such security might be one of the kindest offices which one friend could render to another. Side by side, however, with a legitimate system of credit there sprang up, as in later times, a fraudulent counterfeit. Phoenician or Jewish money-lenders (the stranger) were ready to make their loans to the spendthrift. He was equally ready to find a companion (the friend) who would become his surety. It was merely a form, just writing a few words, just a clasping of the hands (see the marginal reference) in token that the obligation was accepted, and that was all. It would be unfriendly to refuse. And yet, as the teacher warns his hearers, there might be, in that moment of careless weakness, the first link of a long chain of ignominy, galling, fretting, wearing, depriving life of all its peace. The Jewish law of debt, hard and stern like that of most ancient nations, aright be enforced against him in all its rigour. Money and land might go, the very bed under him might be seized, and his garment torn from his back Pro 20:16; Pro 22:27, the older and more lenient law Exo 22:25-27 having apparently fallen into disuse. he might be brought into a life-long bondage, subject only to the possible relief of the year of jubilee, when the people were religious enough to remember and observe it. His wives, his sons, his daughters might be sharers in that slavery Neh 5:3-5. It was doubtful whether he could claim the privilege which under Exo 21:2 belonged to an Israelite slave that had been bought. Against such an evil, no warnings could be too frequent or to urgent.
Stricken thy hand – The natural symbol of the promise to keep a contract; in this case, to pay another mans debts. Compare Pro 17:18; Pro 22:26; Job 17:3; Eze 17:18.
Fuente: Albert Barnes’ Notes on the Bible
Pro 6:1-5
If thou be surety for thy friend.
Social suretyships
The principles of domestic, social, and political economy in the Bible are far more wise, as well as righteous, than can be found in human book or periodical.
I. Suretyship as an evil to be deplored. If thou be surety; as if he had said, It is a sad thing if thou hast. It is not, however, always an evil. There are two things necessary to render it justifiable.
1. The case should be deserving.
2. You should be fully competent to discharge the obligation. But the most deserving men will seldom ask for suretyships, and the most competent men will seldom undertake the responsibility.
II. Suretyship as an evil very easily contracted. Merely striking the hand, and uttering the words. One word, the word Yes, will do it, written or uttered in the presence of a witness. Plausibility will soon extract it from a pliant and generous nature.
III. Suretyship as an evil to be strenuously removed. Deliver thyself.
1. Do it promptly. Try by every honest means to get the bond back again.
2. Do it beseechingly. Humble thyself. It is no use to carry a high hand; thou art in his power.
3. Do it effectively. Thou art encaged in iron law; break loose honourably somehow, and be free. (D. Thomas, D.D.)
If thou hast stricken thy hand with a stranger.
Striking the hand
A surety is one who becomes security for a debt due by another. The customary or legal forms which render suretyship valid differ in different countries. Allusion here is to the practice of the surety confirming his engagement by giving his hand to the creditor, in presence of witnesses. The prohibition must not be taken as unqualified. There are cases in which suretyship is unavoidable. The law sometimes requires it. But the less of it the better.
I. It is wrong for a man to come under engagements that are beyond his actually existing means. Such a course is not merely imprudent; there is in it a threefold injustice.
1. To the creditor for whom he becomes surety, inasmuch as the security is fallacious, not covering the extent of the risk.
2. To his family, to whom the payment may bring distress and ruin.
3. To those who give him credit in his own transactions; for, in undertaking suretyships, he involves himself in the risks of other trades besides his own.
II. It is wrong to make engagements with inconsideration and rashness. The case here treated is that of suretyship for a friend to a stranger; and the rashness and haste may be viewed in relation either to the person or to the ease. Men, when they feel the generous impulse of friendly emotion, are apt to think at the moment only of themselves, as if the risk were all their own, and to forget that they are making creditors and family securities, without asking their consent, or making them aware of their risks. Suretyships for strangers are specially condemned. (R. Wardlaw.)
Debtors and creditors
The friend of the surety here is the debtor, the stranger is the creditor.
I. The Scripture affords direction for trading and civil converse.
1. For wariness in suretyship here.
2. For faithfulness in dealing elsewhere. But why does the wise man concern himself with such matters.
Because–
1. Religion guides best in civil matters.
2. The eighth commandment requires care of our estates.
3. The Church consists of families and traders which cannot be upheld without care.
4. Religion is ill spoken of for the careless ruin of professors estates. Then follow Scripture precedents in trading rather than corrupt mens examples.
II. Young men should be advised by their elders in worldly affairs. They have more knowledge and more experience than younger men.
III. Rash suretyship is to be avoided. Go to the pleading-place (forum), and among frequent contenders nothing is more frequently heard, than the dangers of suretyship, and the sighings of the surety.
1. Be not bound for more than thou canst spare from thy trade and charge.
2. Be not bound for idle persons, that are likely to leave thee in the lurch, and can show no likelihood of ever paying. There be honest poor men enough that will need thy help in this kind. Thou needest not to bestow thy means on prodigals. (Francis Taylor, B.D.)
Lending money on interest
When the Mosaic law was instituted, commerce had not been taken up by the Israelites, and the lending of money on interest for its employment in trade was a thing unknown. The only occasion for loans would be to supply the immediate necessities of the borrower, and the exaction of interest under such circumstances would be productive of great hardship, involving the loss of land, and even of personal freedom, as the insolvent debtor and his family became the slaves of the creditor (Neh 5:1-5). To prevent these evils, the lending of money on interest to any poor Israelite was strictly forbidden (Lev 25:1-55.); the people were enjoined to be liberal, and to lend for nothing in such cases. But at the time of Solomon, when the commerce of the Israelites was enormously developed, and communications were opened with Spain and Egypt, and possibly with India and Ceylon, while caravans penetrated beyond the Euphrates, then the lending of money on interest for employment in trade most probably became frequent, and suretyship also–the pledging of a mans own credit to enable his friend to procure a loan. (Ellicotts Commentary.)
Certain examples of the binding character of our own actions
The surety. The sluggard. The worthless person.
I. The surety. The young man, finding his neighbour in monetary difficulties, consents in an easy-going way to become his surety; enters into a solemn pledge with the creditor, probably a Phoenician money-lender. He now stands committed. His peace of mind and his welfare depend no longer upon himself, but upon the character, the weakness, the caprice, of another. A young man who has so entangled himself is advised to spare no pains, and to let no false pride prevent his securing release from his obligation. There may, however, be cases in which a true brotherliness will require us to be surety for our friend. Ecclesiasticus says: An honest man is surety for his neighbour, but he that is impudent will forsake him. If we can afford to be a surety for our neighbour, we can clearly afford to lend him the money ourselves. A miserable chain thoughtlessness in the matter of suretyship may forge for the thoughtless.
II. The sluggard. Poverty and ruin must eventually overtake him. In every community there is a certain number of people who are constitutionally incapable. Examples of insect life are brought to teach and stimulate human beings.
III. The worthless character. His heart is as deceitful as his lips: he cannot be true on any terms. This kind of man is the pest of commerce; the bane of every social circle; the leaven of hypocrisy and malice in the Christian Church. (R. F. Horton, D.D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
CHAPTER VI
Exhortations against becoming surety for others, 1-5;
against idleness, from the example of the ant, 6-11;
description of a worthless person, 12-15;
seven things hateful to God, 16-19;
the benefits of instruction, 20-23;
farther exhortations against bad women, and especially against
adultery, 24-33;
what may be expected from jealousy, 34, 35.
NOTES ON CHAP. VI
Verse 1. If thou be surety for thy friend] lereacha, for thy neighbour; i.e., any person. If thou pledge thyself in behalf of another, thou takest the burden off him, and placest it on thine own shoulders; and when he knows he has got one to stand between him and the demands of law and justice, he will feel little responsibility; his spirit of exertion will become crippled, and listlessness as to the event will be the consequence. His own character will suffer little; his property nothing, for his friend bears all the burden: and perhaps the very person for whom he bore this burden treats him with neglect; and, lest the restoration of the pledge should be required, will avoid both the sight and presence of his friend. Give what thou canst; but, except in extreme cases, be surety for no man. Striking or shaking hands when the mouth had once made the promise, was considered as the ratification of the engagement; and thus the man became ensnared with the words of his mouth.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Surety, to wit, rashly, without considering for whom or how far thou dost oblige thyself, or how thou shalt discharge the debt, if occasion require it. Otherwise suretiship in some cases may be not only lawful, but an act of justice, and prudence, and charity. See Gen 42:37; 43:9; Phm 1:19. Or, to (as this prefix most commonly signifies) a friend. Stricken thy hand; obliged thyself by giving thy hand, or joining thy hands with another mans, as the custom then was in such cases; of which see Job 17:3; Pro 17:18; 22:26. With a stranger; with the creditor, whom he calls a stranger, because the usurers in Israel, who lent money to others for their necessary occasions, upon condition of paying use for it, were either heathens, or were reputed as bad as heathens, because this practice was forbidden by Gods law, Deu 23:9. Or, to or for a stranger; for here is the same prefix which is rendered for in the former clause. And so he may imply, that whether a man be surety to or for a friend, or to or for a stranger, the case and course to be used is much of the same kind.
Fuente: English Annotations on the Holy Bible by Matthew Poole
1, 2. ifThe condition extendsthrough both verses.
be suretyart pledged.
stricken . . . handbargained(compare Job 17:3).
with a strangerthatis, for a friend (compare Pro 11:15;Pro 17:18).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
My son, if thou be surety for thy friend,…. To another; hast engaged thyself by promise or bond, or both, to pay a debt for him, if he is not able, or if required; or hast laid thyself under obligation to any, to see the debt of another paid;
[if] thou hast stricken thy hand with a stranger; or “to” him b; whom thou knowest not, and to whom thou owest nothing; and hast given him thine hand upon it, as well as thy word and bond, that what such an one owes him shall be paid; a gesture used in suretyship for the confirmation of it, Pr 17:18; or, “for a stranger” c And the sense is, either if thou art become bound for a friend of thine, and especially if for a stranger thou knowest little or nothing of, this is a piece of rashness and weakness; or, as Gersom, if thou art a surety to thy friend for a stranger, this also is a great inadvertency and oversight. It is a rash and inconsiderate entering into suretyship that is here cautioned against; doing it without inquiring into, and having sufficient knowledge of the person engaged for; and without considering whether able to answer the obligation, if required, without hurting a man’s self and family; otherwise suretyship may lawfully be entered into, and good be done by it, and no hurt to the surety himself and family. Jarchi interprets it of the Israelites engaging themselves to the Lord at Sinai, to keep his commandments.
b “extraneo”, Pagninus, Montanus, Junius Tremellius, Piscator, Baynus, Mercerus, Gejerus, Cocceius, Schultens. c “Pro alieno”, Tigurine version “pro alio peregrino”, Michaelis.
Fuente: John Gill’s Exposition of the Entire Bible
The author warns against suretyship; or rather, he advises that if one has made himself surety, he should as quickly as possible withdraw from the snare.
1 My son, if thou hast become surety for thy neighbour,
Hast given thy hand for another:
2 Thou art entangled in the words of thy mouth,
Ensnared in the words of thy mouth.
3 Do this then, my son, and free thyself –
For thou hast come under the power of thy neighbour –
Go, instantly entreat and importune thy neighbour.
4 Give no sleep to thine eyes,
And no slumber to thine eyelids;
5 Tear thyself free like a gazelle from his hand,
And as a bird from the hand of the fowler.
The chief question here is, whether after introduces him for whom or with whom one becomes surety. Elsewhere (R. , whence also , nectere , to twist close and compact) with the accusative of the person means to become surety for any one, to represent him as a surety, Pro 11:15; Pro 20:16 (Pro 27:13), Gen 43:9; Gen 44:33 (as with the accusative of the matter, to pledge anything, to deposit it as a pledge, Jer 30:21; Neh 5:3, = , Arab. wad’a , Job 17:3); and to become surety with any one is expressed, Gen 17:18, by . The phrase is not elsewhere met with, and is thus questionable. If we look to Pro 6:3, the ( ) mentioned there cannot possibly be the creditor with whom one has become surety, for so impetuous and urgent an application to him would be both purposeless and unbecoming. But if he is meant for whom one has become surety, then certainly is also to be understood of the same person, and is thus dat. commodi; similar to this is the Targumic , suretyship for any one, Pro 17:18; Pro 22:26. But is the , 1b, distinguished from , the stranger with whom one has become surety? The parallels Pro 11:15; Pro 20:16, where denotes the person whom one represents, show that in both lines one and the same person is meant; is in the Proverbs equivalent to , each different from the person in the discourse, Pro 5:17; Pro 27:2 – thus, like , denotes not the friend, but generally him to whom one stands in any kind of relation, even a very external one, in a word, the fellow-creatures or neighbours, Pro 24:28 (cf. the Arab. sahbk and karynk , which are used as vaguely and superficially). It is further a question, whether we have to explain 1b: if thou hast given thine hand to another, or for another. Here also we are without evidence from the usage of the language; for the phrase , or merely , appears to be used of striking the hand in suretyship where it elsewhere occurs without any further addition, Pro 17:18; Pro 22:26; Pro 11:15; however, Job 17:3, appears the same: to strike into the hand of any one, i.e., to give to him the hand-stroke. From this passage Hitzig concludes that the surety gave the hand-stroke, without doubt in the presence of witnesses, first of all of the creditor, to the debtor, as a sign that he stood for him. But this idea is unnatural, and the “without doubt” melts into air. He on whose hand the stroke falls is always the person to whom one gives suretyship, and confirms it by the hand-stroke. Job also, l.c., means to say: who else but Thou, O Lord, could give to me a pledge, viz., of my innocence? If now the , v. 1b, is, as we have shown, not the creditor,
(Note: A translation by R. Joseph Joel of Fulda, 1787, whose autograph MS Baer possesses, renders the passage not badly thus: – “My son, if thou hast become surety for thy friend, and hast given the hand to another, then thou art bound by thy word, held by thy promise. Yet do what I say to thee, my son: Be at pains as soon as thou canst to get free, otherwise thou art in the power of thy friend; shun no trouble, be urgent with thy friend.”)
but the debtor, then is the the dat. commodi, as 1a, and the two lines perfectly correspond. properly means to drive, to strike with a resounding noise, cogn. with the Arab. wak’a , which may be regarded as its intrans. (Fl.); then particularly to strike the hand or with the hand. He to whom this hand-pledge is given for another remains here undesignated. A new question arises, whether in Pro 6:6, where ( illaqueari ) and ( comprehendi ) follow each other as Isa 8:15, cf. Jer 50:24, the hypothetical antecedent is continued or not. We agree with Schultens, Ziegler, and Fleischer against the continuance of the . The repetition of the (cf. Pro 2:14) serves rightly to strengthen the representation of the thought: thou, thou thyself and no other, hast then ensnared thyself in the net; but this strengthening of the expression would greatly lose in force by placing Pro 6:2 in the antecedent, while if Pro 6:2 is regarded as the conclusion, and thus as the principal proposition, it appears in its full strength.
Pro 6:3 The new commencement needs no particle denoting a conclusion; the , making the summons emphatic (cf. 2Ki 10:10, frequently in interrogative clauses), connects it closely enough. , neut., refers to what follows. The before is explanatory, as we say in familiar language: Be so good as tell me, or do me the favour to come with me; while no Frenchman would say, Faites-moi le (ce) plaisir et venez avec moi (Fl.).
(Note: For the right succession of the accents here (three serviles before the Pazer), vid., Torath Emeth, p. 30; Accentuationssystem, xii. 4. According to Gen-Naphtali, Mercha is to be given to the .)
The clause
(Note: The Zinnorith before the Mahpach in these words represents at the same time the Makkeph and rejects the Zinnorith; vid., Torath Emeth, p. 16, and my Psalmencomm. Bd. ii. (1860), p. 460, note 2.)
is not to be translated: in case thou art fallen into the hand of thy neighbour; for this is represented (Pro 6:1, Pro 6:2) as having already in fact happened. On two sides the surety is no longer sui juris : the creditor has him in his hand; for if the debtor does not pay, he holds the surety, and in this way many an honourable man has lost house and goods, Sirach 29:18, cf. 8:13; – and the debtor has him, the surety, in his hand; for the performance which is due, for which the suretyship avails, depends on his conscientiousness. The latter is here meant: thou hast made thy freedom and thy possessions dependent on the will of thy neighbour for whom thou art the surety. The clause introduced with gives the reason for the call to set himself free ( from , R. , , to draw out or off); it is a parenthetical sentence. The meaning of is certain. The verb ( , ) signifies to stamp on, calcare, conclucare ; the Kams
(Note: el-Feyroozbdee’s Kmus, a native Arabic Lexicon; vid., Lane’s Arab. Lex. Bk. i. pt. 1, p. xvii.)
explains rafas by rakad balarjal . The Hithpa. might, it is true, mean to conduct oneself in a trampling manner, to tread roughly, as , and the medial Niph. , to conduct oneself speaking (in an impassioned manner); but Psa 68:31 and the analogy of favour the meaning to throw oneself in a stamping manner, i.e., violently, to the ground, to trample upon oneself – i.e., let oneself be trampled upon, to place oneself in the attitude of most earnest humble prayer. Thus the Graec. Venet. , Rashi (“humble thyself like to the threshold which is trampled and trode upon”), Aben-Ezra, Immanuel (“humble thyself under the soles of his feet”); so Cocceius, J. H. Michaelis, and others: conculcandum te praebe . is more controverted. The Talmudic-Midrash explanation (b. Joma, 87a; Bathra, 173b, and elsewhere): take with thee in great numbers thy friends ( = ), is discredited by this, that it has along with it the explanation of by ( ) , solve palmam ( manus ), i.e., pay what thou canst. Also with the meaning to rule (Parchon, Immanuel), which besides has not, nothing is to be done. The right meaning of is to rush upon one boisterously, Isa 3:5. means in general to be violently excited (Arab. rahiba , to be afraid), and thus to meet one, here with the accusative: assail impetuously thy neighbour (viz., that he fulfil his engagement). Accordingly, with a choice of words more or less suitable, the lxx translates by , Symm., Theodotion by , the Graec. Venet. by , the Syr. (which the Targumist copies) by ( solicita ), and Kimchi glosses by: lay an arrest upon him with pacifying words. The Talmud explains as plur.;
(Note: There is here no distinction between the Kethb and the Ker . The Masora remarks, “This is the only passage in the Book of Proverbs where the word is written with Yod ( );” it thus recognises only the undisputed .)
but the plur., which was permissible in Pro 3:28, is here wholly inadmissible: it is thus the plena scriptio for with the retaining of the third radical of the ground-form of the root-word ( = ), or with as mater lectionis, to distinguish the pausal-form from that which is without the pause; cf. Pro 24:34. lxx, Syr., Jerome, etc., rightly translate it in the sing. The immediateness lying in (cf. , Mat 5:24) is now expressed as a duty, Pro 6:4. One must not sleep and slumber (an expression quite like Psa 132:4), not give himself quietness and rest, till the other has released him from his bail by the performance of that for which he is surety. One must set himself free as a gazelle or as a bird, being caught, seeks to disentangle itself by calling forth all its strength and art.
Pro 6:5 The naked is not to be translated “immediately;” for in this sense the word is rabbinical, not biblical. The versions (with exception of Jerome and the Graec. Venet.) translate as if the word were [out of the snare]. Bertheau prefers this reading, and Bttcher holds [a hunter] to have fallen out after . It is not a parallelism with reservation; for a bird-catcher is not at the same time a gazelle-hunter. The author, if he has so written, has conceived of , as at 1Ki 20:42, as absolute, and connected it with : tear thyself free like the gazelle from the hand into which thou hast fallen (Hitzig); according to which, the section should be accentuated thus: . , Aram. , Arab. zaby , is the gazelle (Arab. ghazal ), so called from its elegance; , the bird, from its whistling ( , Arab. safar , R. , cf. Arab. saffarat , the whistling of a bird), Arab. safar , whistler (with prosthesis, ‘asafwar , warbler, Psalm. p. 794). The bird-catcher is called (from , after the form , cog. , Isa 29:21, , R. ), after the form (fem. ), or ; one would think that the Kametz, after the form katwl ( vid., under Isa 1:17), must here be fixed, but in Jer 5:26 the word is vocalized .
Fuente: Keil & Delitzsch Commentary on the Old Testament
| Cautions against Suretiship. | |
1 My son, if thou be surety for thy friend, if thou hast stricken thy hand with a stranger, 2 Thou art snared with the words of thy mouth, thou art taken with the words of thy mouth. 3 Do this now, my son, and deliver thyself, when thou art come into the hand of thy friend; go, humble thyself, and make sure thy friend. 4 Give not sleep to thine eyes, nor slumber to thine eyelids. 5 Deliver thyself as a roe from the hand of the hunter, and as a bird from the hand of the fowler.
It is the excellency of the word of God that it teaches us not only divine wisdom for another world, but human prudence for this world, that we may order our affairs with discretion; and this is one good rule, To avoid suretiship, because by it poverty and ruin are often brought into families, which take away that comfort in relations which he had recommended in the foregoing chapter. 1. We must look upon suretiship as a snare and decline it accordingly, Psa 6:1; Psa 6:2. “It is dangerous enough for a man to be bound for his friend, though it be one whose circumstances he is well acquainted with, and well assured of his sufficiency, but much more to strike the hands with a stranger, to become surety for one whom thou dost not know to be either able or honest.” Or the stranger here with whom the hand is stricken is the creditor, “the usurer to whom thou art become bound, and yet as to thee he is a stranger, that is, thou owest him nothing, nor hast had any dealings with him. If thou hast rashly entered into such engagements, either wheedled into them or in hopes to have the same kindness done for thee another time, know that thou art snared with the words of thy mouth; it was easily done, with a word’s speaking; it was but setting thy hand to a paper, a bond is soon sealed and delivered, and a recognizance entered into. But it will not be so easily got clear of; thou art in a snare more than thou art aware of.” See how little reason we have to make light of tongue-sins; if by a word of our mouth we may become indebted to men, and lie open to their actions, by the words of our mouth we may become obnoxious to God’s justice, and even so may be snared. It is false that words are but wind: they are often snares. 2. If we have been drawn into this snare, it will be our wisdom by all means, with all speed, to get out of it, v. 3-5. It sleeps for the present; we hear nothing of it. The debt is not demanded; the principal says, “Never fear, we will take care of it.” But still the bond is in force, interest is running on, the creditor may come upon thee when he will and perhaps may be hasty and severe, the principal may prove either knavish or insolvent, and then thou must rob thy wife and children, and ruin thy family, to pay that which thou didst neither nor drink for. And therefore deliver thyself; rest not till either the creditor give up the bond or the principal give thee counter-security; when thou art come into the hand of thy friend, and he has advantage against thee, it is no time to threaten or give ill language (that will provoke and make ill worse), but humble thyself, beg and pray to be discharged, go down on thy knees to him, and give him all the fair words thou canst; engage thy friends to speak for thee; leave no stone unturned till thou hast agreed with thy adversary and compromised the matter, so that thy bond may not come against thee or thine. This is a care which may well break thy sleep, and let it do so till thou hast got through. “Give not sleep to thy eyes till thou hast delivered thyself. Strive and struggle to the utmost, and hasten with all speed, as a roe or a bird delivers herself out of this snare of the fowler or hunter. Delays are dangerous, and feeble efforts will not serve.” See what care God, in his word, has taken to make men good husbands of their estates, and to teach them prudence in the management of them. Godliness has precepts, as well as promises, relating to the life that now is.
But how are we to understand this? We are not to think it is unlawful in any case to become surety, or bail, for another; it may be a piece of justice or charity; he that has friends may see cause in this instance to show himself friendly, and it may be no piece of imprudence. Paul became bound for Onesimus, Philem. 19. We may help a young man into business that we know to be honest and diligent, and gain him credit by passing our word for him, and so do him a great kindness without any detriment to ourselves. But, 1. It is every man’s wisdom to keep out of debt as much as may be, for it is an incumbrance upon him, entangles him in the world, puts him in danger of doing wrong or suffering wrong. The borrower is servant to the lender, and makes himself very much a slave to this world. Christians therefore, who are bought with a price, should not thus, without need, make themselves the servants of men, 1 Cor. vii. 23. 2. It is great folly to entangle ourselves with necessitous people, and to become bound for their debts, that are ever and anon taking up money, and lading, as we say, out of one hole into another, for it is ten to one but, some time or other, it will come upon us. A man ought never to be bound as surety for more than he is both able and willing to pay, and can afford to pay without wronging his family, in case the principal fail, for he ought to look upon it as his own debt. Ecclesiasticus viii. 13, Be not surety above thy power, for, if thou be surety, thou must take care to pay it. 3. It is a necessary piece of after-wit, if we have foolishly entangled ourselves, to get out of the snare as fast as we can, to lose no time, spare no pains, and stick at no submission to make ourselves safe and easy, and get our affairs into a good posture. It is better to humble ourselves for an accommodation than to ruin ourselves by our stiffness and haughtiness. Make sure thy friend by getting clear from thy engagements from him; for rash suretiship is as much the bane of friendship as that which is prudent is sometimes the bond of it. Let us take heed lest we any way make ourselves guilty of other men’s sins against God (1 Tim. v. 22), for that is worse, and much more dangerous, than being bound for other men’s debts; and, if we must be in all this care to get our debts to men forgiven, much more to get our peace made with God. “Humble thyself to him; make sure of Christ thy friend, to intercede for thee; pray earnestly that thy sins may be pardoned, and thou mayest be delivered from going down to the pit, and it shall not be in vain. Give not sleep to thy eyes nor slumber to thy eye lids, till this be done.”
Fuente: Matthew Henry’s Whole Bible Commentary
WARNINGS FOR THE UNWISE
(Pro 6:1 to Pro 7:27)
Verses 1 and 2 warn against becoming surety for debts of another because such may be a snare with stern consequences, Pro 11:15; Pro 20:16; Pro 22:26-27; Neh 5:3-5. Friend in Pro 6:1 is parallel with stranger and can mean anyone.
Fuente: Garner-Howes Baptist Commentary
CRITICAL NOTES,
Pro. 6:1. With a stranger, rather, for a stranger.
Pro. 6:3. When thou art come, rather, for thou hast come. Humble thyself, literally let thyself be trodden under foot. Make sure, importune, urge.
MAIN HOMILETICS OF THE PARAGRAPHPro. 6:1-5
SELF-IMPOSED BONDAGE
I. Mans highest glory may become the chief instrument of his trouble. The human tongue, or rather the power of speech, is a gift that stands preeminent among the good gifts of God to His creatures. It is mans most potent instrument of good or evil. The tongue of the statesman, when used wisely, may bring blessings on millions, but when it is made the tool of ambition it may entail misery upon generations. The tongue of a Christian, when used wisely, may be the means of bringing others into the way of life, but his unguarded words may be a stumbling-block in the way of many. The warning of the text reminds us that when the tongue is not kept in check by reason and consideration the glory becomes the means of ensnaring the whole man. The horse is a most useful servant to man, but the creature must be under proper control or he may be the means of inflicting the most serious injury upon his rider. If the rudder of a vessel is left to the guidance of the waves, the vessel is very likely to find herself upon the rocks. So with the tongue of man, it must be under the control of reason or it may bring its owner into danger and disgrace. When a man binds himself by solemn promises to a stranger of whose character he must be ignorant, he is very likely to involve himself and those dependent on him in much trouble, and perhaps in dishonour. A promise hastily made without due consideration of the consequences has often entailed upon a man years of suffering.
II. The same instrument which, thoughtlessly used, brings a man into a snare, may, when rightly guided, be the means of his deliverance. The promise made by Herod to Herodias (Mat. 14:7) was one which ought never to have been made. The king was ensnared by allowing his tongue to utter rash words, of which even he upon reflection repented. In his case, without doubt, it would have been a much less sin to have broken his promise than to keep it. But in the case before us, the advice given by Solomon to his pupil is, not to break his word, but to use the same instrument by which he bound himself, to obtain, if possible, a release. This he is to do
1. By means purely moral. There are other means which a man might try. He might use threatening; he might employ falsehood; but these would be sinful. The only lawful means are those here implied, viz., words of persuasion and entreaty.
2. Without delay. He must endeavour to rectify his error at once; every day that passes over his head may be bringing nearer the day when he may be called upon to redeem his promise, and so he is to give no sleep to his eyes nor slumber to his eyelids.
III. This advice is to be followed as a matter of duty. The man who has acted imprudently is bound to endeavour to deliver himself by lawful means. He is not to allow pride to hinder him (Pro. 6:3). He is bound to try and prevent his life from being marred in the futureperhaps to its very close. For a man who is fettered by a promise which ought never to have been made, is like a creature born to enjoy freedom who has been taken captive by the hunter or the fowler. And as it is more than lawful for the roe or the bird (Pro. 6:5) to try to regain its freedom, so is it the duty of man to use all right means to the same end.
ILLLUSTRATION OF Pro. 6:1
The custom of striking hands at the conclusion of a bargain has maintained its ground among the customs of civilised nations down to the present time. To strike hands with another was the emblem of agreement among the Greeks under the walls of Troy, for Nestor complains, in a public assembly of the chiefs, that the Trojans had violated the engagements which they had sanctioned by libations of wine and by giving their right hands. (Iliad, Book II. i. 341, see also Book IV. i. 139). The Roman faith was plighted in the same way; for in Virgil, when Dido marked from her watch-towers the Trojan fleet setting forward with balanced sails, she exclaimed, Is this the honour, the faith, En dextra fidesque? Another striking instance is quoted by Calmet from Ockleys History of the Saracens. Telha, just before he died, asked one of Alis men if he belonged to the Emperor of the Faithful, and being informed that he did, Give me, then, said he, your hand, that I may put mine into it, and by this action renew the oath of fidelity I have already made to him. (Calmet, vol. iii). See also Job. 17:3; 2Ki. 10:15.Paxtons Illustrations of Scripture.
OUTLINES AND SUGGESTIVE COMMENTS
Pro. 6:1. The two characters are carefully distinguished.
1. The companion, on whose behalf the young man pledges himself.
2. The stranger, probably the Phnician money-lender, to whom he makes himself responsible. Plumptre.
God graciously directs our temporal affairs by His providence, and condescends, in His word, to give us instructions concerning them. If we regard not these, we need not be surprised though His providence convince us, by dear-bought experience, of our folly and sin.Lawson.
The son has just been warned against the deadly wound of a stranger. He is now cautioned against a hurt from an imprudent friend. Our God, while he warns us against suretyship, has taken it upon Himself. He has given His word, His bondyea, His bloodfor sinners: a security that no powers of hell can shake.Bridges.
Solomon, on different occasions, condemns the practice of suretyship. The condemnation is general. It does not follow, however, that what he says is to be taken as an unqualified prohibition, to which there are no circumstances that can constitute an exception. There are cases in which it is unavoidable; and there are cases in which the law requires it; and there are cases in which it is not only in consistency with law, but required by all the claims of prudence, justice, and charity. These, however, are rare. And it may be laid down as a maxim regarding the transactions of business, and all the mutual dealings of man with man, that the less of it the better. In such cases as the following, it is manifestly inadmissible, and may even, in some instances, involve a large amount of moral turpitude.
I. It is wrong for a man to come under engagements that are beyond his actually existing means. Such a course is one not merely of imprudence, but there is in it a threefold injustice. First, to the creditor for whom he becomes surety. Secondly, to his family, if he has one, to whom the requisition of payment must bring distress and ruin. Thirdly, to those who give him credit in his own transactions, with the risks of his own trade.
II. The same observations are applicable to the making of engagements with inconsideration and rashness. The case here supposed is evidently that of suretyship for a friend to a stranger. And the rashness may be viewed either in relation to the person or to the case.Wardlaw.
It may at first excite surprise that Solomon should have thought it needful to dwell so much as he does in the Proverbs on the evil of suretyship (Pro. 11:15; Pro. 17:18; Pro. 20:16; Pro. 22:26; Pro. 27:13), and that in his lessons of moral prudence he should assign the first place to cautions against it. The reason is probably to be found in the peculiar circumstances under which the Proverbs were written, and the special design of the author in writing them; although, doubtless, Solomon had a general and universal purpose in composing them, and the Holy Spirit, who employed his instrumentality in the work, looked far beyond Solomon and his times, and extended his view to all ages and nations of the world. But the occasion which gave rise to the writing of the Proverbs was a personal and national one. Many strangers resorted to Jerusalem in the days of Solomon from all parts of the civilised world, for the purpose of commerce and trade. Borrowing and lending money was much in vogue; and many shrewd and crafty adventurers speculated on the credulity of rich capitalists. Solomon addresses his son Rehoboam (Pro. 6:3). He was born before his fathers accession to the throne, and Solomon reigned forty years. We hear nothing of him until his ripe maturity, and then we are told of an act of egregious folly. It was evident he was just the person to be the dupe of licentious spendthrifts and griping usurers. The courtly parasite who desired to find means for paying his own debts, or indulging his own vices, and the avaricious moneylender, would find a victim in the princely heir to the throne, whom they would flatter with eulogies on his generosity, and would puff up with proud notions of the exhaustless wealth to which he was the aspirant.Wordsworth.
Pro. 6:2. In the passage before us the warning is not so much against suretyship in general as merely against the imprudent assumption of such obligations, leaving out of account the moral unreliableness of the man involved; and the counsel is to the quickest possible release from every obligation of this kind that may have been hastily assumed. With the admonitions of our Lord in His Sermon on the Mount, to be ready at all times for the lending and giving away of ones property, even in cases where one cannot hope for the recovery of what has been given out (Luk. 6:30-36 : comp. with 1Co. 6:7), this demand is not in conflict. For Christ also plainly demands no such readiness to suffer loss on account of our neighbour, as would deprive us of personal liberty, and rob us of all means of further beneficence.Langes Commentary.
For bills and obligations do mancipate the most free and ingenuous spirit, and so put a man out of aim that he can neither serve God without distraction nor do good to others, nor set his own state in any good order, but lives and dies entangled and puzzled with cares and snares; and after a tedious and laborious life passed in a circle of fretting thoughts, he leaves at last, instead of better patrimony, a world of intricate troubles to his posterity, who are also taken with the words of his mouth.Trapp.
Pro. 6:3. This appeal is not, obviously, to the bond-giver, who has seduced us to endorse him, and is as helpless as we to get anybody off; but the bond-holder; and the great remedy, therefore, for a securityship is to beg off in the most unspeakable abjectness, and to press and to urge the creditor to release our name. Now, I say, this is not simpliciter, the gist of the inspiration. But if we introduce the Gospel; if we see in this a great picture of our guilt; if we see in the bond-holder the Friend to whom we are to appeal; if we see in the bond-giver sin in all the seductive forms in which it has come down to us from the original transgressor; if the grip of the suretyship is the law, and the form of the law is the broken covenant; if the act of our striking hands is the way we have accepted the curse of Adam, and the way we have volunteered under this strangers burdens, then the whole passage becomes complete, and we are ready for the appeal, Go, humble thyself, &c. That is the very Gospel.Miller.
St. Gregory, Bede, and other ancient expositors, apply these injunctions in a spiritual sense. To be a surety for a friend is to take upon thee the charge of looking to anothers soul, says St. Gregory, who also, reading the latter clause of this verse in the sense of urging and importuning (see Critical Notes), explains it thus: Whosoever is set before others for an example of their living is admonished, not only to watch himself, but to rouse up his friend: for it sufficeth not that he doth watch well, if he do not rouse him also over whom he is set from the drowsiness of sin.
Verse.
4. Has this precept any connection with our spiritual interests? It has. It is a part of the eighth commandment, and though men regard it rather as a loss than as a Sin to endanger their outward estate, it is both a sin and a temptation. Men who once seemed upright in their dealings have brought reproach upon religion by living and dying in other mens debt, and by having recourse to unjustifiable methods, suggested by distress, to relieve themselves. The effect of suretyship, even with the most upright men, has often proved hurtful to their souls, embittering their days, and unfitting them for the cheerful service of religion. We are the servants of Christ, and must not disqualify ourselves for His service by making ourselves needlessly the servants of men.Lawson.
Pro. 6:5. It is evident, however, that the language implies, If, with all your efforts, you are unsuccessful in obtaining your discharge you must stand to your engagement. Treachery would be a much greater loss in character.Wardlaw.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
CHAPTER 6
TEXT Pro. 6:1-11
1.
My son, if thou art become surety for thy neighbor,
If thou hast striken thy hands for a stranger;
2.
Thou art snared with the words of thy mouth,
Thou art taken with the words of thy mouth.
3.
Do this now, my son, and deliver thyself,
Seeing thou art come into the hand of thy neighbor:
Go, humble thyself, and importune thy neighbor;
4.
Give not sleep to thine eyes,
Nor slumber to thine eyelids;
5.
Deliver thyself as a roe from the hand of the hunter,
And as a bird from the hand of the fowler.
6.
Go to the ant, thou sluggard;
Consider her ways, and be wise:
7.
Which having no chief,
Overseer, or ruler,
8.
Provideth her bread in the summer,
And gathereth her food in the harvest.
9.
How long wilt thou sleep, O sluggard?
When wilt thou arise out of thy sleep?
10.
Yet a little sleep, a little slumber,
A little folding of the hands to sleep:
11.
So shall thy poverty come as a robber,
And thy want as an armed man.
STUDY QUESTIONS OVER 6:1-11
1.
What does it mean to strike thy hands (Pro. 6:1)?
2.
What is the figure of being snared (Pro. 6:2)?
3.
How does one deliver himself in this setting (Pro. 6:3)?
4.
What does importune mean (Pro. 6:3)?
5.
Give no sleep or give not excessive sleep to thy eyelids (Pro. 6:4)?
6.
Who is a fowler (Pro. 6:5)?
7.
For what is ant especially known (Pro. 6:6)?
8.
Do ants have no leader (Pro. 6:7)?
9.
Comment on the strange habits of ants (Pro. 6:8).
10.
Is late-sleeping for healthy people encouraged in the Bible (Pro. 6:9)?
11.
What word in Pro. 6:10 is emphatic?
12.
Comment on the possessions of an armed man and robber in the Bible days (Pro. 6:11).
PARAPHRASE OF 6:1-11
Pro. 6:1-5.
Son, if you endorse a note for someone you hardly know, guaranteeing his debt, you are in serious trouble. You may have trapped yourself by your agreement. Quick! Get out of it if you possibly can! Swallow your pride; dont let embarrassment stand in the way. Go and beg to have your name erased. Dont put it off. Do it now. Dont rest until you do. If you can get out of this trap you have saved yourself like a deer that escapes from a hunter, or a bird from the net.
Pro. 6:6-11.
Take a lesson from the ants, you lazy fellow. Learn from their ways and be wise! For though they have no king to make them work, yet they labor hard all summer, gathering food for the winter. But youall you do is sleep. When will you wake up? Let me sleep a little longer! Sure, just a little more! And as you sleep, poverty creeps upon you like a robber and destroys you; want attacks you in full armor.
COMMENTS ON 6:1-11
Pro. 6:1. Pulpit Commentary: The sixth chapter embraces four distinct discourses, each of which is a warning. The subjects treated of are: (1) suretyshipPro. 6:1-5; (2) slothPro. 6:6-11; (3) malicePro. 6:12-19; and (4) adultery Pro. 6:20 to the end. Our judgment would make perverseness the subject of Pro. 6:12-19 instead of malice. At first it would appear that the subject being treated in Chapter 5 and to which the author returns to in the last part of this chapter has been abruptly interrupted by these three non-related subjects. But Pulpit Commentary says, The subject treated of in the preceding chapter is the happiness of the married life, and this is imperiled by incautious undertaking of suretyship, and suretyship, it is maintained induces sloth, while sloth leads to maliciousness. After treating of suretyship, sloth, and malice in succession, the teacher recurs to the former subject of his discourse, viz. impurity of life. Clarke: If thou pledge thyself in behalf of another, thou takest the burden off him, and placest it on thine own shoulders; and when he knows he has got one to stand between him and the demands of law and justice, he will feel little responsibility; his spirit of exertion will become crippled, and listlessness as to the event will be the consequences. His own character will suffer little; his property nothing, for his friend bears all the burden. Other passages on suretyship: Pro. 11:15; Pro. 17:18; Pro. 20:16; Pro. 22:26; Pro. 27:13. From studying all of these verses Clarke comes to this conclusion on suretyship: Give what thou canst; but, except in extreme cases, be surety for no man.
Pro. 6:2. Striking hands then was like signing a contract now. Sometimes one later sees his mistake of going surety for a party.
Pro. 6:3. My son here shows the earnestness of the fathers entreaty. He was to go to the creditor and agree to some kind of settlement that would release him from any further or future obligation. Do it now! says the father, and Pro. 6:4 continues the urgency of doing it immediatelydo it before you have to stand good for your friends debt.
Pro. 6:4. Dont spend any time sleepingnot even one nightuntil you have cleared yourself in the matter. This expression for doing something immediately is also used in Psa. 132:4-5 : I will not give sleep to mine eyes, Or slumber to mine eyelids; Until I find out a place for Jehovah.
Pro. 6:5. Continuing the figure of a snare raised in Pro. 6:2, he urges the son to take a lesson from the hunted roe or bird: they sense danger, they seek safety; they lose no time in doing so.
Pro. 6:6. Ants are well distributed and are everywhere known for ambitious activity. To speak of his sleep-loving son as a sluggard was not complementary (it means lazy one), but it was fitting. Solomons use of animals (roe and bird in y. 5 and ant in this verse) is in keeping with Job. 12:7 : Ask now the beasts, and they shall teach thee; And the birds of the heavens, and they shall tell thee.
Pro. 6:7. The ant is a fitting representative of true ambition, for an ant does not have to have a boss to make her work. And when did you ever see one that wasnt working? Remember Aesops fable about the ant and the grasshopper?
Pro. 6:8. While some who live in cold climates where ants become dormant during winter have argued that Proverbs is in error here in its representation of the habit of the ant, Tristrum in Pulpit Commentary says, Contrary to its habits in colder climates, the ant is not there dormant through the winter; and among the tamarisks of the Dead Sea it may be seen in January actively engaged in collecting the aphides and saccharine exudations…Two of the most common species of the Holy Land…are strictly seed-feeders and in summer lay up large stores of grain for winter use.
Pro. 6:9. The same words as Pro. 6:9-10 are found in Pro. 24:33-34. Again he refers to his son as a sleeping sluggard. He is such a contrast to the industrious ant. Early to bed, early to rise Makes a man healthy, wealthy, and wise is an old saying not too well practiced by many modern youth who neither want to go to bed at night nor get up in the morning! Our verse is not arguing against a proper amount of sleep but against that over-sleeping that youth is sometimes guilty of (sleeping all morning if not called and made to get up). This is a good way to waste ones life and have little to show by way of accomplishment.
Pro. 6:10. The emphasis is on little. Have you ever known an ambitionless young person to say, Let me sleep a little longer; or, Ill get up in a little while? But if left to him/her, the little becomes a lot.
Pro. 6:11. A sluggards poverty is also referred to in other passages: He becometh poor that worketh with a slack hand (Pro. 10:4); The soul of the sluggard desireth, and hath nothing (Pro. 13:4); The sluggard will not plow by reason of the winter; Therefore he shall beg in harvest, and have nothing (Pro. 20:4). A robber was always in need, and an armed man was a poorly-paid man (compare Luk. 3:14). In other words, a little sleep, a little slumber, and a little folding of the hands lead to a lot of poverty! The expression, thy poverty and thy want, represent the destitution of the sluggard as flowing directly from his own habit of self-indulgence (Pulpit Commentary).
TEST QUESTIONS OVER 6:1-11
1.
Is there really a change of subjects beginning in Pro. 6:1?
2.
Striking hands then was like …………… now (Pro. 6:2).
3.
What does my son in Pro. 6:3 indicate?
4.
How soon was the son to go to the creditor (Pro. 6:4)?
5.
What 3 things do the roe and bird do when the hunter comes around (Pro. 6:5)?
6.
What uncomplimentary name did the father call his sleeping son (Pro. 6:6)?
7.
What fable of Aesop does Pro. 6:7 recall to ones mind?
8.
What discussion has arisen over what Pro. 6:8 says about the habit of the ant?
9.
What about many modern youth and late-morning sleeping (Pro. 6:9)?
10.
Give a modern statement or 2 of modern-day sleepers using little (Pro. 6:10).
11.
Does the Bible represent a sluggard as one likely to become rich or to have to live in poverty (Pro. 6:11)?
Fuente: College Press Bible Study Textbook Series
VI.
(i). Ninth Discourse:Against Suretyship (Pro. 6:1-5).
(1) If thou be surety for thy friend.When the Mosaic Law was instituted, commerce had not been taken up by the Israelites, and the lending of money on interest for its employment in trade was a thing unknown. The only occasion for loans would be to supply the immediate necessities of the borrower, and the exaction of interest under such circumstances would be productive of great hardship, involving the loss of land and even personal freedom, as the insolvent debtor and his family became the slaves of the creditor (Neh. 5:1-5). To prevent these evils, the lending of money on interest to any poor Israelite was strictly forbidden (Lev. 25:35-37); the people were enjoined to be liberal, and lend for nothing in such cases. But at the time of Solomon, when the commerce of the Israelites had enormously developed, and communications were opened with Spain and Egypt and (possibly) with India and Ceylon, while caravans penetrated beyond the Euphrates, then the lending of money on interest for employment in trade most probably became frequent, and suretyship also, the pledging of a mans own credit to enable his friend to procure a loan. And when the wealth that accompanied this development of the national resources had brought luxury in its train, borrowing and suretyship would be employed for less worthy purposes, to supply the young nobles of Jerusalem with money for their extravagance. Hence possibly the emphatic language of the text and Pro. 20:16; Pro. 27:13.
Stricken thy hand.That is, as we should say, shaken hands on the bargain.
With a stranger.Or rather, for another, i.e., thy friend.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
ADMONITIONS REGARDING SURETYSHIP, Pro 6:1-5.
In order to secure the peace and happiness of married life, which the teacher has just so highly commended, he now cautions his pupil against two evils, which often bring great distress upon families, reducing them to poverty: namely, inconsiderate suretyship and slothfulness.
Fuente: Whedon’s Commentary on the Old and New Testaments
1, 2. If thou be surety It is probable, as suggested by several critics, that , ( im,) if, is to be mentally carried forward, not only to the second clause of the first verse, but also to the two clauses of the second verse, the whole of these two verses constituting the protasis, or antecedent member of the sentence, which finds its apodosis, or conclusion, in the third verse.
Thy friend Or, neighbour; any one with whom he may have intercourse.
Stranger Another person. Some think the “friend” and “stranger” mean the same person; others, that they are distinct, the friend being the companion on whose behalf the young man pledges himself, the stranger probably the Phoenician money-lender, to whom he makes himself responsible as surety.
Stricken hand (Compare Pro 17:18; Pro 22:26; Job 17:3; Eze 17:8😉 if thou hast bound thyself in any way as security, bail, endorsement, to stand instead of another, or hast so mixed thyself in with his affairs as to injuriously involve thyself in case of his failure; if thou hast (Pro 6:2) in any wise inconsiderately and imprudently become enslaved or captured by words spoken in the way of pledge or promise. Zockler says: “The stranger is not the creditor, but the debtor, who in the first clause is designated as neighbour. For, according to Job 17:3, the surety gave his hand to the debtor, as a sign that he became bound for him.” “The Phoenician or Jewish money-lenders were ready to make their loans to the spendthrift. He was equally ready to find a companion who would become his security. “It was merely a form, just the writing of a few words, just the ‘clasping of the hands’ in token that the obligation was accepted, and that was all! It would be unfriendly to refuse; and yet, as the teacher warns his hearer, there might be in that moment of careless weakness the first link of a long chain of ignominy, galling, fretting, depriving life of all its peace.” Speaker’s Commentary. For the severity of the Hebrew law in regard to suretyship, compare 2Ki 4:1; Mat 18:25; also, Pro 11:15; Pro 17:18; Pro 20:16; Pro 26:26; Pro 29:13. For the last clause, make sure thy friend, the Geneva Bible has, “solicit thy friende.”
Fuente: Whedon’s Commentary on the Old and New Testaments
If His Son Has Become Surety For Another He Should Seek To Obtain Release From His Obligation At All Costs ( Pro 6:1-5 ).
To become a surety is to guarantee to pay someone else’s debts if that person fails to pay. A surety is usually a man of some worth. The idea here must be that the surety has committed himself to more than he could afford, because he was so sure that he would not be called on to act upon it. He would hardly need to go to all this trouble about something that he could well afford. The thought is that he has put himself under an obligation that could ruin him, and is therefore to make every effort to obtain his release before it is too late. This is in accordance with the words of Pro 22:26, ‘do not be of those who strike hands, or of those who are sureties for debts, if you do not have the wherewithal to pay, why should he take your bed from under you?’
Solomon was very much against the idea of acting as a surety. As he says in Pro 11:15, ‘he who is surety for a stranger will smart for it, but he who hates suretyship is secure, and in Pro 17:18 it is ‘a man void of understanding’ who ‘ strikes hands, and becomes surety in the presence of his neighbour.’ It is, of course, a different matter when a father acts as surety for his own son’s debt, where he is in a sense thereby guaranteeing the household debt.
The fact that he has put himself in the stranger’s (or the neighbour’s) power (Pro 6:1) is reminiscent of putting himself in the strange woman’s power in chapter 5. Both no doubt used assuring words to him. And both are using their influence, one sexual the other commercial, in a way which could bring him down. Of both we could argue ‘beware of the subtleties of strangers’. It is not anti-stranger as such. Israel were to welcome strangers among them. It is a reminder that ‘strangers’ see things in a different way from Israelites. They have no Torah.
Note once again the chiastic structure. He has snared himself by his promises (Pro 6:1-2) — he must therefore seek to deliver himself from the snare (Pro 6:5). He is to deliver himself (Pro 6:3) — he is to deliver himself (Pro 6:5). Centrally he is to make every effort to obtain release (Pro 6:3-4).
Pro 6:1-2
‘My son, if you have become surety for your neighbour,
If you have struck your hands for a stranger,
You are snared with the words of your mouth,
You are taken with the words of your mouth.’
The passage commences with ‘my son, ‘if –.’ Compare for this construction Pro 1:10. Here Solomon follows it up by declaring that to make yourself surety for another person’s debts is to unconsciously have entered into a trap which could spring at any moment. It is to enter into a time of uncertainty, for no one can be sure of what the outcome will be. By this means many good-hearted persons have ruined themselves. Of course if it is for an amount that the surety can easily afford to lose there is no problem. The problem occurs when the surety has committed himself beyond his means because he expected never to be called on to pay. The giving of assurances (the words of his mouth) and the striking of hands was the method of sealing the contract.
There are two possible scenarios here. The first is that the neighbour is the one he has become surety for, as an act of compassion, and the ‘stranger’ or foreigner is the one to whom the obligation will have to be paid, the one who has given the loan. In this case it would necessarily be a foreigner because Israelites were expected to lend to the poor without security (Deu 15:1-11). The other is that the surety is given to the neighbour (fellow-Israelite) on behalf of the stranger, on a commercial basis. This would tie in with Pro 11:15, and explain better why he has to plead with his neighbour. In this case it would have been a commercial transaction in the sense that the one who gave the surety was doing so in return for a commission. This may well have been somewhat high which would help to explain why the surety is classed with the sluggard, as wishing to obtain wealth without working for it, and with the worthless man as an extortioner.
The striking of the hand to act as surety is elsewhere described as the action of a man lacking in understanding (Pro 17:18), and as something to be avoided (Pro 22:26). Solomon may well have presided over many cases where sureties were bankrupted and sold with their families into bondage.
Pro 6:3
‘Do this now, my son, and deliver yourself,
Seeing you have come into the hand of your neighbour,
Go, humble yourself,
And importune your neighbour,
Note the repetition of ‘my son’. This demonstrates that it was not Rehoboam or another natural son in mind. Solomon with all his wealth would hardly have seen his natural sons as being in danger for acting as a surety. Nor would they have needed to do so. He points out that a person who has entered into such an obligation is to seek to escape from it at all costs. If he has given the surety on behalf of his neighbour, then he has in fact put himself totally at the mercy of his neighbour, for now his neighbour can renege on his obligation leaving him to pick up the debt. He can simply not bother to work it off, because he knows that his surety will pay up (he can be a sluggard), or even deliberately act deceitfully towards his surety (he can be a worthless person). He should therefore go immediately and humble himself before his neighbour, pleading with him and importuning him to work hard to pay off the loan. Note the command to ‘go’ (compare Pro 6:10). He is not to hang about or slumber and sleep, but to act decisively, just as the sluggard is advised to do the same (Pro 6:6; Pro 6:11).
In this scenario the neighbour is in no position to cancel the surety (only the creditor can do that), so presumably the idea is that he importunes him to work hard to pay of his debt as soon as possible. In other words he pleads with him not to be a sluggard.
In the second scenario he is pleading with the neighbour to release the security, and possibly offering him payment in order to persuade him to do so. This seems to fit the sense better. If he succeeds he will be much worse off, but at least he will not be facing ruin.
The point behind all this is in order to bring home the lesson of not acting as someone’s surety. It is to point out that it could lead to many sleepless nights, and even to ruin, and possibly indicates Solomon’s (and God’s) disapproval of obtaining wealth by this means.
Pro 6:4-5
Do not give sleep to your eyes,
Nor slumber to your eyelids,
Deliver yourself as a roe from the hand,
And as a bird from the hand of the fowler.’
The situation is so urgent that he must not sleep or give himself to slumber (as the sluggard does – Pro 6:10). He must not be a sluggard. Rather he must put every effort into escaping from the trap into which he has fallen. He has to seek to escape with the desperation of a roe/gazelle escaping ‘from the hand’, that is from the hunter who is trying to capture him (compare ‘the hand of your neighbour – Pro 6:3. The simple ‘from the hand’ emphasises the comparison), or like a terrified bird escaping from the hand of the fowler. And the only way that he can do that is by ensuring that the neighbour does not renege on his debt, or alternatively by buying off his liability to his neighbour.
An alternative interpretation is to see ‘the neighbour’ and ‘the stranger’ as the same person, and therefore the creditor, but that is not to take the obvious meaning of the words. Nor is it clear how someone who has lent on security can be persuaded to relinquish that security before the debt is paid, especially if he is ‘a stranger’. It would, however make sense if it was to be achieved by a commercial payment. This would necessarily be less than the amount assured as the lender would still hope to recover the debt. What he was losing was the security.
Fuente: Commentary Series on the Bible by Peter Pett
Prologue To The Book ( Pro 1:8 to Pro 9:18 ).
It was common throughout the 3rd to the 1st millenniums BC for collections of wisdom saying to have a prologue preparing for the ‘sayings’ that would follow. Those sayings would then be introduced by a subheading. Proverbs thus follows the usual precedent in having such a prologue in Pro 1:8 to Pro 9:18, followed by general sayings in Pro 10:1 ff headed by a subheading (Pro 10:1). It was also common for such a prologue to be addressed to ‘my son’, or similar, with constant references being made to ‘my son’ throughout the prologue. And this is interestingly a feature of Proverbs 1-9, where it occurs fifteen times. One difference, however, lies in the fact that the ‘son’ was usually named in other wisdom literature, something which does not occur in Proverbs. Indeed, in Proverbs ‘my son’ is sometimes replaced by ‘sons’ (Pro 4:1; Pro 5:7; Pro 7:24; Pro 8:32). It is addressed to whoever will hear and respond.
The Prologue consists of ten discourses, and divides into two. It commences with five discourses, each of which follows a similar pattern, an opening appeal followed by two further subsections, and closing with a contrast between the righteous and the unrighteous, the wise and the foolish. We can compare how there are five ‘books’ to the Torah, and five books of Psalms. Five is the covenant number. Each of the subsections is in the form of a chiasmus.
From chapter 6 onwards the pattern changes. Initially we find a description of three types, whom we could describe as the naive, the foolish, the wicked (Pro 6:1-19), and this is followed by Pro 6:20 to Pro 9:18 which are centred on the contrast between the seductive power of the strange woman, and the uplifting power of woman wisdom, all continually urging the young man to turn from the enticements of the world and choose wisdom.
The prologue may be analysed as follows;
The Five Discourses.
1). Discourse 1. Addressed To ‘My Son’. Those Who Seek To Walk In The Fear Of YHWH Will Listen To The Instruction Of Godly Authority, And Will Avoid The Enticements Of Sinners Motivated By Greed. Wisdom Is Then Depicted As Crying Out To Be Heard, Longing For Response, Promising Inculcation Of Her Own Spirit, And Warning Of The Consequences Of Refusal (Pro 1:8-33).
2). Discourse 2. Addressed To ‘My Son’. The Source Of True Wisdom Is YHWH, And Those Who Truly Seek Wisdom Will Find YHWH Himself, And He Will Then Reveal His Wisdom To Them. This Wisdom That God Gives Them Will Then Deliver Them From All Who Are Evil, Both From Men Who Have Abandoned The Right Way, And From The Enticements Of Immoral Women (Pro 2:1-22).
3). Discourse 3. Addressed To ‘My Son’. The Young Man Is To Trust In YHWH, To Fear YHWH And To Honour YHWH, And In View Of Their Great Value Is To Find YHWH’s Wisdom And Obtain Understanding Which Will Be His Protection And Will Through YHWH’s Chastening Activity Restore Him To Man’s First Estate. In View Of Them He Is To Observe A Series Of Practical Requirements Which Will Result In Blessing For The Wise (Pro 3:1-35).
4). Discourse 4. Addressed to ‘Sons’. Wisdom And Understanding Are To Be Sought And Cherished, For They Produce Spiritual Beauty, and Lead Those Who Respond Unto The Perfect Day (Pro 4:1-19).
5). Discourse 5. Addressed To ‘My Son’ (and later ‘Sons’). He Is To Avoid The Enticements Of The Strange Woman Whose Ways Lead To Death, And Rather Be Faithful To His True Wife (Pro 4:20 to Pro 5:23).
A Description Of Three Contrasting Failures.
6). Discourse 6. The Naive, The Fool And The Scorner Illustrated. The First Addressed To ‘My Son’ Is A Call To Avoid Acting As A Surety For Others, The Second Addressed To ‘You Sluggard’, Is A Call To Shake Off Laziness, And The Third, Unaddressed, Concerns A Worthless Person And A Troublemaker (Pro 6:1-19).
A Contrast Between The Strange Seductive Woman And The Pure Woman Wisdom.
Discourse 7. Addressed To ‘My Son’. He Is Urged To Observe The Commandment And The Torah Of Father And Mother, Avoiding The Enticement Of The Adulterous Woman, And Being Aware Of The Wrath Of The Deceived Husband (Pro 6:20-35).
Discourse 8. Addressed To ‘My Son’. After Appealing To Him To Observe His Words Solomon Vividly Describes The Wiles Of A Prostitute And Warns ‘Sons’ Against Her (Pro 7:1-27).
Discourse 9. The Call of Ms Wisdom As The One Who Seeks Response, Gives Men True Instruction, Ensures Good Government, Enriches Men Physically and Spiritually, Was Present With God During Creation, And Blesses Men And Brings Them Into Life So That They Find God’s Favour (Pro 8:1-36).
Discourse 10. The Appeal Of Woman Wisdom Contrasted With The Allure Of Woman Folly (Pro 9:1-18).
Fuente: Commentary Series on the Bible by Peter Pett
The Mind of Man: The Path of the Loose Tongue – Sin first enters the heart (Pro 5:1-23), then it corrupts the mind (Pro 6:1-5), and finally, it defiles the body (Pro 6:6-11).
Pro 5:1-23 shows the path of the adulteress as it defiles the heart. This passage (Pro 6:1-5) will show the path of the loose tongue. It is this loose tongue that will bring a man into bondage by making bad decisions. Pro 6:6-11 will show the path of the sluggard as it destroys the life of a man.
Once the heart is corrupted, then the mind of man and his tongue become defiled. Note:
Mat 15:11, “Not that which goeth into the mouth defileth a man; but that which cometh out of the mouth, this defileth a man.”
Luk 6:45, “A good man out of the good treasure of his heart bringeth forth that which is good; and an evil man out of the evil treasure of his heart bringeth forth that which is evil: for of the abundance of the heart his mouth speaketh.”
Therefore, Pro 6:1-5 deals with the issue of making rash promises in order to please friends, who are really not friends, but rather, strangers. Decisions bring us into relationships with others. This is represented by the handshake in Pro 6:1. All decisions affect others. This passage of Scripture teaches us that if you find yourself making promises that you cannot keep, make every effort to deliver yourself from these promises.
One verse that could summarize the theme of this passage found in 2Co 6:14.
2Co 6:14, “Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness?”
We are not to be in covenants and agreements with others when it is unhealthy and not Scripturally founded. We should examine all of our commitments with others, with friends and organizations. We should lay aside those that do not please the Lord. We should find God’s plan for our lives and give our energies to those activities that God has ordained that we walk in.
Pro 6:1 My son, if thou be surety for thy friend, if thou hast stricken thy hand with a stranger,
Pro 6:1
Best illustrations: Gen 38:12-26; Gen 43:9; Gen 44:32-34, Exo 22:26-27, 1 Samuel 17, 18, 2Ki 4:1-7; 2Ki 14:14, Job 17:3, Psa 119:122, Pro 11:15; Pro 17:18; Pro 20:16; Pro 22:26-27; Pro 27:13, Isa 38:14.
Illustration: Judah becomes surety for Benjamin’s life:
Gen 43:9, “I will be surety for him; of my hand shalt thou require him: if I bring him not unto thee, and set him before thee, then let me bear the blame for ever:”
Comments – There are a number of other words in the Hebrew for “pledge.” Gesenius says the Hebrew word “pledge” ( ) (H2254) means, “To bind someone by a pledge, to take a pledge from someone.”
1. Eze 18:16, “withholden the pledge” ( KJV), “has not restored (to the debtor) his pledge” ( AmpBible), “retain a pledge” ( NASB). (also Eze 18:12; Eze 33:15)
2. Deu 24:6 says not to take in pledge something that hinders a man from working and bringing himself income for livelihood. Millstones are used to grind in the mill (Isa 47:2).
3. Deu 24:17 “nor take a widow’s raiment to pledge.” Also Exo 22:26-27 Deu 24:6.
4. Job 22:6 “taken pledges of your brothers without cause”, Job 24:3 “they take the widows ox for a pledge.”
5. Amo 2:8 – They commit fornication upon garments taken as pledges beside every attar. These garments were to be restored by night.
( ) (H5667) – Deu 24:10-13 – How to take a pledge from someone.
( ) (H6162) – Gen 38:17-20 – Judah and Tamar.
Pro 6:1 “if thou hast stricken thy hand with a stranger” Word Study on “striken” – Gesenius says the Hebrew word “strike” ( ) (H8628) means, “To strike in becoming security.” Best illustrations: Pro 11:15; Pro 17:18; Pro 22:26, Job 17:3.
Comments – The NIV reads, “struck hands in pledge for a stranger.” The shaking of a hand represents agreements and decisions that we make with others.
Pro 6:1 Comments – In a business environment, Pro 6:1 gives a warning of trying to please man. A business manager makes many decisions and comes into many agreements. A seasoned manager learns to make decisions that are carefully studied and weighted against the possible benefits and disadvantages of the company. In making these agreements, he learns to overcome the urge to please man out of fear. This verse describes a person who makes quick decisions that have little thought and research into them. It shows a man who is trying to please others out of fear, rather than trying to look out for his interests, or the interests of his company. We are not to be in covenant with strangers. It will hinder our ability to make godly decision because we will be coming in agreement with the world and compromising the principles of God’s Word.
Pro 6:1 Scripture References – Note a similar verse:
Pro 11:15, “He that is surety for a stranger shall smart for it: and he that hateth suretiship is sure.”
Pro 6:2 Thou art snared with the words of thy mouth, thou art taken with the words of thy mouth.
Pro 6:2
Pro 6:3 Do this now, my son, and deliver thyself, when thou art come into the hand of thy friend; go, humble thyself, and make sure thy friend.
Pro 6:3
ASV, “Do this now, my son, and deliver thyself, Seeing thou art come into the hand of thy neighbor: Go, humble thyself, and importune thy neighbor;”
Pro 6:4 Give not sleep to thine eyes, nor slumber to thine eyelids.
Pro 6:4
My pastor has wisely said that if you do not pray about going into an agreement, then you will certainly pray getting out of it. God can bring you out, but not without some loss of sleep.
Pro 6:5 Deliver thyself as a roe from the hand of the hunter, and as a bird from the hand of the fowler.
Pro 6:5
I remember being told by a Texas farmer the story of how a deer escaped from his barbed wire fence. He came into his field in the morning to find the hind leg of a deer hanging in his tangled fence. The deer had fallen into the fence while leaping over it. In its struggle between life and death, the deer had torn off his hind leg in a desperate effort to escape.
I once caught a young bird with the intent of putting it in a cage. The bird fought with all of its little strength and managed to escape from my hands.
Pro 6:3-5 Comments – The Remedy Pro 6:3-5 gives us the remedy to those who have made unwise agreements with others. It tells us to make every effort to get free from those covenants.
Fuente: Everett’s Study Notes on the Holy Scriptures
God the Father’s Foreknowledge: Calling Us to Our Journey (Preparation for the Journey) Most scholars consider Proverbs 1-9 to be a discourse, or a tribute, to wisdom. This section serves as an introduction to Solomon’s collection of wise, pithy sayings that follows. This introductory material is a preparation for being able to understand the rest of the book. Its underlying emphasis is the divine calling that God gives to every human being. Therefore, we find the statement of wisdom “crying out,” “uttering her voice” and “calling” used repeatedly throughout this section of Proverbs.
In these first nine introductory chapters, wisdom is personified as a person speaking in the feminine gender. Just as an artist sketches an outline of a painting, then splashes colors upon the canvas, until a beautiful painting emerges, so in these chapters of Proverbs does wisdom begin to reveal itself verse by verse (as an artist reveals a picture color by color) until chapter 8, when wisdom is seen as an intimate part of God and His creation. Wisdom is personified as a person speaking because man would be incapable of understanding his experiences in life without divine wisdom being given to him. This impartation is done in the person of the Holy Spirit. Wisdom is personified as a woman because the Hebrew word translated as “wisdom” is in the feminine gender.
These chapters contrast the table of blessings (Pro 9:1-6) with the trap of death (Pro 1:17-19, Pro 9:18). The wise man chooses wisdom’s table of blessings. In contrast, the fool chooses the trap of death, supposing that it is a table of blessing. Studying this introduction is a necessary preparation for finding one’s way through the rest of the book of Proverbs. Thus, a drama immediately unfolds in the introduction, revealing to us how wisdom sets a man free, but the trap of death ensnares its victims in the strongholds of sin. These strongholds do not turn its captives loose until it completes its assignment of death. In contrast, wisdom leads a man into his rightful place of glory and honor above God’s creation (Pro 3:35, Pro 31:30), and into submission to his Creator.
This section of Proverbs is actually a call to follow the path of wisdom, in which wisdom presents his arguments for choosing the path of wisdom over the path of the fool. God calls mankind to righteousness in this present Church age through the convicting power of the Holy Spirit that has been sent upon the earth, who convicts the world of sin righteousness and judgment (Joh 16:7-11); but prior to this age God called mankind to righteousness through wisdom, which testified from Creation (Rom 1:19-23), and from society. We see in these chapters that wisdom is a path that is to be diligently followed. Wisdom is a decision that is made on a daily basis, and these daily decisions will determine our destiny, both in this life and in the life to come. This book of wisdom contrasts the wise man with the fool throughout the book. As we will see in Proverbs, every decision that we make is either a wise decision, or a foolish one. Every decision affects our eternal destiny. This section begins with a call to follow wisdom (Pro 1:7-9), and ends by explaining how every human being decides between destinies, heaven or hell (Pro 9:1-18).
In the path of wisdom, there are many dangers. It is for this reason these nine chapters give us many warnings against the evil man and the adulteress, even before the real journey begins. The path of wisdom is narrow and easily missed. All of us have fallen off this path at one time or another in our lives. This book of Proverbs was written by King Solomon, considered the wisest person that has ever lived. Yet, even he fell off this path of wisdom because he allowed pride to blind his vision and dull his hearing. This gives us an indication of how narrow is this path to follow.
Pride is an attitude of the heart. It is the very reason that Solomon fell into idolatry. It is the root cause of every man’s failure. It comes clothed in many forms, such as false humility and it clothes itself in man-made titles of honour, such as “honorable, his lordship, his excellence, his grace, cardinal, pope, etc.” For example, the Pope in Rome carries the title of “His Holiness”. These nine chapters open and close with Pro 1:7; Pro 9:10, which reveal the secret of avoiding failure, which is caused by pride. We are told that the fear of the Lord is the beginning of wisdom (Pro 1:7 and Pro 9:10). This fear keeps us from falling off the path of wisdom.
This introductory material in Proverbs 1-9 makes up almost one third of the book. Why is this introduction to Proverbs so lengthy relative to the overall length of the book? It is because the preparation for our journey in life is also lengthy. Solomon was taught for many years before he took the throne as king of Israel. Good training takes time and a good education does not come quickly. The degree that a person receives a secular education usually determines the height of his career. In comparison, the degree that a person becomes rooted and grounded in the Word of God will determine the height of that person’s ministry. You must take the time to receive this introductory training in the first nine chapters of Proverbs before you are ready for the journey. The better we are able to understand the introduction of the book of Proverbs, the better we will be able to understand the rest of its teachings.
For hundreds of years in western civilization, a theological education was a part of a well-rounded education. All students learned the classical languages of Hebrew, Greek and Latin in order to study theological literature. The children of Israel were also to give each child a theological education. Solomon received such an education. Therefore, we can see this introduction to Proverbs as the theological training that everyone should go through in preparation for the journey in life.
One further note is worth mentioning about chapters 1-9. Upon reading, we must ask the question as to why this lengthy introduction in Proverbs spends so much time describing and warning the readers about the harlot. Perhaps because this is the one area that trapped and deceived Solomon, the wisest man that ever lived. This is the area that Solomon knows many of the young men he is training for leadership positions in the kingdom will be tempted. In addition, in a figurative sense, such spiritual adultery represents a believer who chooses to love the things of this world above his love for God.
Outline Here is a proposed outline:
1. The Call of Wisdom to Young & Tender Pro 1:7-33
2. Answering Wisdom’s Call (A Hearing Heart) Pro 2:1-22
3. The Blessings of Wisdom Pro 3:1-35
4. Three Paths of Wisdom Pro 4:1-27
5. Three Paths of Destruction Pro 5:1 to Pro 6:11
6. Characteristics of the Evil People Pro 6:12 to Pro 7:27
7. Characteristics of Wisdom Pro 8:1-36
8. Wisdom’s Final Call (Food for the Journey) Pro 9:1-18
Fuente: Everett’s Study Notes on the Holy Scriptures
The Three Paths to Destruction – Once we receive the call from wisdom in chapter 1, and are shown how to find it in chapter 2, and what blessings come as a result of answering the call of wisdom in chapter 3, and we learn how wisdom transforms our lives in chapter 4, both spirit, soul and body, we are then shown how sin enters our lives and transforms us in chapter Pro 5:1 through Pro 6:11. Sin will first enter our hearts (Pro 5:1-23), then it will corrupt our minds (Pro 6:1-5) and finally, it will defile our bodies (Pro 6:6-11).
Pro 5:1 thru Pro 6:11 can be entitled “The Three Paths to Destruction.” This passage of Scripture gives us warnings about some of the most common paths of destruction that people fall into. Man’s heart can lead him into bondage through the path of the adulteress (Pro 5:1-23). Man’s lack of understanding can bring him into bondage because of his tongue, which is coming into agreement with the wisdom of this world (Pro 6:1-5). Man’s body can bring him into the bondage of poverty through slothfulness (Pro 6:6-11). We are taken behind the scenes to see the fearful end of those who follow these three deceitful paths.
Just as the three paths of wisdom manifest themselves in the lives of those who follow her path, so does the fool show outward manifestations of the path that he is on.
Heart – If a person with a transformed heart (Pro 4:1-9) will manifest a “crown of glory” (Pro 4:9) with an outward peace and anointing, then the corrupted heart of the person who is on the path of adultery (Pro 5:1-23) is manifested by being in bondage to sins (Pro 5:22).
Mind – For those who have a renewed mind (Pro 4:10-19), their lives reflect someone who is able to make wise decisions in which they do not stumble (Pro 4:12; Pro 4:18). But those with a corrupted mind (Pro 6:1-5) will be manifested as a person who cannot make sure decisions, but is constantly agreeing to things to please others (Pro 6:1-2).
Body – Those who allow the Word of God to direct their bodies (Pro 4:20-27) will be manifest as those who live a long and health life (Pro 4:22). In contrast, those who do not yield their bodies to serve the Lord become people who indulge in fleshly passions, which addictions cause a person to become a sluggard (Pro 5:6-11). This is manifested as poverty (Pro 6:11), which will be seen in the life of the sluggard.
As we step back and evaluate the lessons that we have learned thus far, we find a common factor in each of these sections. They all begin with wisdom calling us to take heed to God’s Words. Every one of these sections, the three paths of wisdom as well as the three paths of the fool, all begin with this same charge. This is because when we take time each day to mediate and study God’s Word, we allow our minds and hearts to become established in the truth so that we will not be deceived by all of the noise from the world.
Outline – Note the proposed outline:
1. The Heart – Warnings of the Adulteress Pro 5:1-23
2. The Mind – Warnings of the Loose Tongue Pro 6:1-5
3. The Body – Warnings against Laziness Pro 6:6-11
Fuente: Everett’s Study Notes on the Holy Scriptures
Warning Against Foolish Suretyship, Idleness, and Malice
v. 1. My son, if thou be surety for thy friend, v. 2. thou art snared with the words of thy mouth, v. 3. Do this now, my son, and deliver thyself, v. 4. Give not sleep to thine eyes nor slumber to thine eyelids, v. 5. Deliver thyself as a roe from the hand of the hunter, v. 6. Go to the ant, v. 7. which, having no guide, overseer, or ruler, v. 8. provideth her meat, v. 9. How long wilt thou sleep, O sluggard? v. 10. Yet a little sleep, a little slumber, v. 11. So shall thy poverty come as one that traveleth, v. 12. A naughty person, v. 13. He winketh with his eyes v. 14. frowardness is in his heart v. 15. Therefore shall his calamity come suddenly v. 16. These six things doth the Lord hate, yea, seven are an abomination unto Him v. 17. a proud look, a haughty and supercilious behavior, a lying tongue v. 18. an heart that deviseth wicked imaginations v. 19. a false witness that speaketh lies
Fuente: The Popular Commentary on the Bible by Kretzmann
EXPOSITION
Pro 6:1-35
The sixth chapter embraces four distinct discourses, each of which is a warning. The subjects treated of are
(1) suretyship (Pro 6:1-5);
(2) sloth (Pro 6:6-11);
(3) malice (Pro 6:12-19); and
(4) adultery (Pro 6:20 to the end).
The continuity of the subject treated of in the preceding chapter appears to be somewhat abruptly interrupted to make way for the insertion of three discourses on subjects which apparently have little connection with what precedes and what follows. Their unlooked for and unexpected appearance has led Hitzig to regard them as interpolations, but it has been conclusively pointed out by Delitzsch that there is sufficient internal evidence, in the grammatical construction, figures, word formations, delineations, and threatenings, to establish the position that they proceeded from the same hand that composed the rest of the book and to guarantee their genuineness. But another and not less interesting question arises as to whether any connection subsists between these discourses and the subject which they apparently interrupt. Such a connection is altogether denied by Delitzsch, Zockler, and other German commentators, who look upon them as independent discourses, and maintain that, if there is any connection, it can be only external and accidental. On the other hand, Bishops Patrick and Wordsworth discover an ethical connection which, though not clear at first sight, is not on that account less real or true. The subject treated of in the preceding chapter is the happiness of the married life, and this is imperilled by incautious undertaking of suretyship, and suretyship, it is maintained, induces sloth, while sloth leads to maliciousness After treating of suretyship, sloth, and malice in succession, the teacher recurs to the former subject of his discourse, viz. impurity of life, against which he gives impressive warnings. That such is the true view them appears little doubt. One vice is intimately connected with another, and the verdict of experience is that a life of idleness is one of the most prolific sources of a life of impurity. Hence we find Ovid saying
“Quaeritur, AEgisthus, qua re sit factus adulter?
In promptu causa estdesidiosus erat.”
“Do you ask why AEgisthus has become an adulterer?
The reason is close at handhe was full of idleness.”
Within the sphere of these discourses them. selves the internal connection is distinctly observable, Pro 6:16-19 being a refrain of Pro 6:12-15, and the phrase, “to stir up strife,” closing each enumeration (see Pro 6:14 and Pro 6:19).
Pro 6:1-5
9. Ninth admonitory discourse. Warning against suretyship.
Pro 6:1
The contents of this section are not to be taken so much as an absolute unqualified prohibition of suretyship as counsel directed against the inconsiderate and rash undertaking of such an obligation. There were some occasions on which becoming surety for another was demanded by the laws of charity and prudence, and when it was not inconsistent with the humane precepts of the Mosaic Law as enunciated in Le Pro 19:19. In other passages of our book the writer of the Proverbs lays down maxims which would clearly countenance the practice (Pro 14:21; Pro 17:17; Pro 18:24; Pro 27:10), and in the apocryphal writings the practice is encouraged, if not enjoined (Ec Pro 29:14; Pro 8:13). Notwithstanding this limitation, however, it is observable that suretyship is almost invariably spoken of in terms of condemnation, and the evil consequences which it entailed on the surety may be the reason why it is so frequently alluded to. The teacher refers to the subject in the following passages: here; Pro 11:15 : Pro 17:18; Pro 22:26; Pro 20:16; Pro 27:13. My son. On this address, see Pro 2:1; Pro 3:1, Pro 3:17. If thou be surety (Hebrew, im-aravta); literally, if thou hast become surety; LXX; ; Vulgate, si spoponderis. What the teacher counsels in the present instance is that, if by inadvertence a person has become surety, he should by the most strenuous endeavours prevail on his friend to free him from the bond. The Hebrew verb arav is properly “to mix,” and then signifies “to become surety” in the sense of interchanging with another and so taking his place. The frequent mention of suretyship in the Proverbs is alluded to above. The first recorded instances are those where Judah offers to become surety for Benjamin, first to Israel (Gen 43:9), and secondly to Joseph (Gen 44:33). It is singular that it is only once alluded to in the Book of Job, where Job says, “Lay down now, put me in surety with thee; who is he that will strike hands with me?” (Job 17:3); and once only, and that doubtfully, in the whole of the Mosaic writings, in the phrase tesummat yad, i.e. giving or striking the hand in the case of perjury (Le Job 6:2). The psalmist refers to it in the words, “Be surety for thy servant for good” (Psa 119:122). It is spoken of twice in Isaiah (Isa 38:14; Isa 36:8), once in Ezekiel (Eze 27:27) and in Nehemiah (Neh 5:3), and the cognate noun, arrabon, “the pledge,” security for payment, is met with in Gen 38:17 and 1Sa 17:18. These scattered notices in the Old Testament show that the practice was always in existence, while the more frequent notices in the Proverbs refer to a condition of society where extended commercial transactions had apparently made it a thing of daily occurrence, and a source of constant danger. In the New Testament one instance of suretyship is found, when St. Paul offers to become surety to Philemon for Onesimus (Phm 1:19). But in the language of the New Testament, the purely commercial meaning of the word is transmuted into a spiritual one. The gift of the Spirit is regarded as the arrabon, , “the pledge,” the earnest of the Christian believer’s acceptance with God (2Co 1:22; 2Co 5:5; Eph 1:14). For thy friend; Hebrew, l’reeka. The Hebrew reeh, more usually rea, is “the companion or friend,” and in this ease obviously the debtor for whom one has become surety. The word reappears in Phm 1:3. The (le) prefixed to reeh is the dativus commodi. So Delitzsch and others. If not in the original, but rightly inserted. Thou hast stricken thy hand with a stranger (Hebrew, taka’ta lazzar kapeyka); properly, thou hast stricken thy hand for a stranger. The analogous use of le () in lazzar determines this rendering. As in the corresponding l’reeyka, the (le) indicates the person for whose benefit the suretyship is undertaken, i.e. the debtor, and not the person with whom the symbolical act is performed, i.e. the creditor. Compare the following passages, though the construction with is wanting: “He that is surety for a stranger” (Pro 11:15); “Take his garment that is surety for a stranger” (Pro 20:16 and Pro 27:13). “The stranger,” zar, is not an alien, or one belonging to another nationality, but simply one extraneous to one’s self, and so equivalent to akher, “another.” The meaning, therefore, seems to be, “If thou hast entered into a bond for one with whom thou art but slightly acquainted.” Others (Wordsworth, Plumptre), however, take zar as representing the foreign money lender. The phrase, “to strike the hand,” taka kaph, or simply “to strike,” taka, describes the symbolical act which accompanied the contract. Taka is properly “to drive,” like the Latin defigere, and hence “to strike,” and indicates the sharp sound with which the hands were brought into contact. The act no doubt was accomplished before witnesses, and the hand which was stricken was that of the creditor, who thereby received assurance that the responsibility of the debtor was undertaken by the surety. The “striking of the hand” as indicating the completion of a contract is illustrated by the author of the ‘Kamoos’ (quoted by Lee, on Job 17:3), who says, “He struck or clapped to him a sale he struck his hand in a sale, or on his hand he struck his ow hand upon the hand of him, and this is among the necessary (transactions) of sale.” So among Western nations the giving of the band has been always regarded as a pledge of bona fides. Thus Menelaus demands of Helena, , “Touch my right hand now on these conditions,” i.e. in attestation that you accept them. In purely verbal agreements it is the custom in the present day for the parties to clasp the hand. A further example may be found in the plighting of troth in the Marriage Service.
Pro 6:2
Thou art snared with the words of thy month, etc.; i.e. the inevitable consequence of an inconsiderate undertaking of suretyship is that you become entangled and involved by your own premises, and hampered by self-imposed obligations. The Authorized Version rightly regards this as the conclusion. So the Vulgate. Others, however, carry on the hypothesis, and insert im, “if:” “If thou art snared,” etc.; but without warrant (Zockler, Wordsworth, Plumptre). The LXX. throws the thought into the form of a proverb, as “a strong net to a man are his own words.” A distinction is to be drawn between the verbs rendered “entangled” and “taken;” the former, yakosh, signifying to be taken unwarily, off one’s guard; the latter, lakad, referring, as before observed (cf. Pro 5:22), to the being stricken with the net. They are found in the same collocation in Isa 8:15, “Many among them shall be snared and taken.“ The repetition of the phrase, “with the words of thy mouth,” is not unintentional or purely rhetorical. It is made, as Delitzsch observes, to bring with greater force to the mind that the entanglements in which the surety is involved are the result of his own indiscretion.
Pro 6:3
In this verse advice is tendered as to what is to be done under the circumstances of this entanglement. The surety is to take immediate steps to be set free. The urgency of the advice is to be explained by the serious consequences which would follow in the event of the debtor not satisfying the creditor in due time. The surety became liable to the penalties inflicted by the Hebrew law of debt. His property could be distrained. His bed and his garment could be taken from him (Pro 22:27 and Pro 20:16), and he was liable as well as his family to be reduced to the condition of servitude. So we find the son of Sirach saying, “Suretyship hath undone many of good estate, and shaken them as a wave of the sea: mighty men hath it driven from their houses, so that they wandered among strange nations” (Ec 29:18; cf. 2Ki 4:1; Neh 5:3-5; and Mat 18:25). Compare the dictum of Thales, the Greek philosopher, , “Give surety, and ruin is near;” and that of Chilo (Pliny, ‘Nat. Hist.,’ 6.32), “Sponsioni non deest jactura””Loss is not wanting to a surety.” The same idea is conveyed in the modern German proverb, “Burgen soll man wurgen””Worry a surety” Do this now; or, therefore. The particle epho is intensive, and emphasizes the command, and in this sense is of frequent occurrence (Job 17:15; Gen 27:32; Gen 43:11; 2Ki 10:10, etc.). It appears to be equivalent to the Latin quod dico. So the Vulgate, “Do therefore what I say;” similarly the LXX. renders, “Do, my son, what I bid thee ( ).“ It carries with it the sense of instant and prompt action. And deliver thyself, when thou art come into the hand of thy friend; i.e. set thyself free when thou findest thou art actually at the mercy of thy friend for whom thou hast become surety. The ki () is not hypothetical, but actual; it is not “if” you are, but “when” or because you actually are in his power. The Vulgate and LXX. render respectively by quia and . Go, humble thyself; i.e. present thyself as a suppliant, prostrate thyself, offer thyself to be trodden upon (Michaelis), or humble thyself like to the threshold which is trampled and trode upon (Rashi). or humble thyself under the soles of his feet (Aben Ezra). The expression implies the spirit of entire submission, in which the surety is to approach his friend in order to be released from his responsibility. The Hebrew verb hith’rappes has, however, been rendered differently. Radically raphas signifies “to tread or trample with the feet,” and this has been taken to express haste, or the bestirring of one’s self. So the Vulgate reads festina, “hasten;” and the LXX. , i.e. “be not remiss.” But the hithp, clearly determines in favour of the reflexive rendering; comp. Psa 68:30, “Till every one submit himself with pieces of silver”the only other passage where raphas occurs. And make sure thy friend (Hebrew, r’hav reeyka); rather, importune thy friend, be urgent with him, press upon him to fulfil his engagement. The verb rahav is properly “to be fierce,” “to rage,” and hence with the accusative, as here, “to assail with impetuosity.” In Isa 3:5 it is used with (be), and signifies to act fiercely against any one. The meaning of the passage is that if abject submission or persuasion does not avail, then sterner measures are to be resorted to to gain the desired end.
Pro 6:4
This verse carries on the thought one step further. The appeal to the friend is not to be confined to one spasmodic effort and then relinquished. He is to be followed up pertinaciously and continually, with unwearied diligence, until prevailed upon to fulfil his engagements. Of this unwearied energy in the pursuit of an object in which cue is deeply interested, compare David’s resolution, “I will not give sleep to mine eyes, or slumber to mine eyelids, until I find out a place for the Lord, an habitation for the mighty God of Jacob” (Psa 132:4, Psa 132:5).
Pro 6:5
The struggles of the roe and the bird to escape from the snare are employed figuratively to describe the efforts which the surety is to make to tear and free himself from his friend. From the hand of the hunter (Hebrew, miyyad); literally, from the hand, as shown by the italics. The variation in all the ancient versions, with the exception of the Vulgate and Venetian, which read “from the snare,” suggests that the original text was mippath instead of miyyad. The Hebrew yad, “hand,” may, however, be used by metonymy for a toil or gin; but this is improbable, as no example of this kind can be found. With regard to the addition, “of the hunter,” though this does not occur in the original, the parallelism would seem to clearly require it, and Bottcher maintains, but upon insufficient evidence, and against the reading of all manuscripts, which omit it, that the word tsayyad, equivalent to “of the hunter,” formed part of the original text, but has fallen out. The plain reading, “from the hand,” may, however, be used absolutely, as in 1Ki 20:42, “Because thou hast let go out of thy hand (miyyad),” in which case the hand will not be that of the hunter, but that of the person for whom the one is surety. Roe. There is a paronomasia in ts’vi, equivalent to “roe,” and tsiphor, equivalent to “bird,” of the original, which is lost in the Authorized Version. The ts‘vi is the “roe” or “gazelle,” so named from the beauty of its form (see also So 1Ki 2:7-9, 1Ki 2:17; 1Ki 3:5; 1Ki 8:14; 1Ki 5:3; Isa 13:14). Tsippor is a generic word, and represents any small bird. It is derived from the twittering or chirping noise which the bird makes, the root being tsaphar, “to chirp, or twitter.” As to its identification with the sparrow, Passer montanus, or the blue thrush, Petrocossyphus cyanens.
Pro 6:6-11
10. Tenth admonitory discourse. Warning against sloth. The ethical connection of this discourse with the preceding has already been pointed out. Sloth militates against prosperity; it is the prolific parent of want, and, even more surely than suretyship, leads to misfortune and ruin, The certainty with which ruin steals upon the sluggard may be the reason why the teacher closes the discourse in the way he does. In the case of suretyship such an issue is uncertain; there is the possibility of escape, the surety may prevail upon his friend to release him from his obligation, and so he may escape ruin; but with sloth no such contingency is possible, its invariable end is disaster. So far as the grammatical structure of the two discourses is concerned, they appear to be quite independent of each other, the only points of coincidence observable being the repetition of one or two words, which is purely accidental (cf. “go” in Pro 6:3 and Pro 6:6, and “sleep” and “slumber” in Pro 6:4 and Pro 6:10).
Pro 6:6
Go to the ant, thou sluggard; consider her ways, and be wise. The ant (Hebrew, n’malah) is here brought forward as supplying an example of wisdom to the sluggard. The habits of this insect, its industry and providence, have in all ages made it the symbol of these two qualities, and not only the sacred, but also profane writers have praised its foresight, and held it up for imitation. The ant is only mentioned twice in the Old Testament, and on both occasions in our book (see present passage and Pro 30:25). The derivation of n’malah is either from the root nam, with reference first to the silence with which it moves, and secondly to its active yet unperceived motion (Delitzsch), or from namal, i.q. malal, “to cut off,” from its cutting off or consuming seeds (ab incidendis seminibus) (Buxtorf, Gesenius). The Aramaic name, shum’sh’manah, however, points to its activity and rapid running hither and thither (Fleischer). Sluggard; Hebrew, atsel, a verbal adjective tbund only in the Proverbs. The primary idea of the root atsal is that of languor and laxity. The cognate abstract nouns ats’lah and ats’luth, equivalent to “slothfulness,” occur in Pro 19:15; Pro 31:27. Consider her ways; attentively regard them, and from them derive a lesson of wisdom. Her ways are the manner in which the ant displays her industry and foresight.
Pro 6:7
Which having no guide, overseer, or ruler. This statement is substantially correct, for though the most recent observations made by modern naturalists have discovered various classes of ants occupying the same ant hill, yet there appears to be a total want of that gradation and subordination in ant life which is noticeable among bees. The three terms used here, katsa, shoter, moshel, all refer to government, and correspond respectively with the modern, Arabic terms, kadi, wall, and emir (Zockler). The first refers to the judicial office, and should rather be rendered “judge,” the root katsah being “to decide” (see Isa 1:10; Isa 3:6, Isa 3:7; Mic 3:9). The word, however, is used of a military commander in Jos 10:24; Jdg 2:6-11, and in this sense it is understood by the Vulgate, which has dux. Shoter, rendered “overseer,” is literally “a scribe,” and appears as the general designation for any official In Exo 5:6, Exo 5:19 the shoter is the person employed by the Egyptian taskmasters to urge on the Israelites in their forced labour; in Num 11:16 the shoter is one of the seventy elders; and in 1Ch 23:4 he is a municipal magistrate. The meaning assigned to the word in the Authorized Version seems to be the correct one. The ant has no overseer; there is none to regulate or see that the work is done. Each ant apparently works independently of the rest, though guided by a common instinct to add to the common store. In moshel we have the highest title of dignity and power, the word signifying a lord, prince, or ruler, from mashal, “to rule.”
Pro 6:8
Provideth her meat in the summer, and gathereth her food in the harvest. It is this characteristic, combined with what has just been said, which gives point to the lesson the sluggard is to learn. The teacher, as it were, argues: If the ant, so insignificant a creature in the order of the animal kingdom, is so provident, how much more should you beyou, a man endued with superior intelligence, and with so many more resources at hand, and with greater advantages! If the ant, with none to urge, direct, or control her work, is so industrious, surely she provides an example at which you, the sluggard, should blush, since there is every external incentive to rouse you to actionyour duty to the community, the urgent advice of your friends, and your dignity as a man. If she provides for the future, much more should you do so, and threw off your sloth. Objection has been taken to what is here stated of the provident habits of the ant in storing food, on the ground that it is carnivorous and passes the winter in a state of torpidity. That the ant does lay up stores for future use has, however, been the opinion of all ages. Thus Hesiod (‘Days,’ 14) speaks of the ant as harvesting the grain, calling it , “the provident.” Virgil says
“Veluti ingentem formicae farris acervum
Quum populant hiemis memores, tectoque repenunt.”
“So the ants, when they plunder a tall heap of corn, mindful of the winter, store it in their cave.” The language of Horace (‘Sat.,’ 1.50, 32) might be a comment on our passage
“Parvula (nam exemplo est) magni formica laboris sicut
Ore trahit quodcunque potest, atque addit acervo,
Quem struit, haud ignara ac non incauta futuri,
Quae, simul universum contristat Aquarius annum
Non usquam prorepit, et illis utitur ante Quaesitis sapiens.”
“For thus the little ant (to human lore
No mean example) forms her frugal store,
Gathered, with mighty toils, on every side,
Nor ignorant, nor careless to provide
For future want; yet when the stars appear
That darkly sadden the declining year,
No more she comes abroad, but wisely lives
On the fair store industrious summer gives.”
(Francis’ Translation.)
The same provident character is noted in AEsop’s fable, ‘The Ant and the Grasshopper;’ see also Aristotle (‘Hist. Nat.,’ 9.6). All objections on this subject appear to be based on insufficient data, and have been conclusively answered by recent observation. Apart from the remark of Buffon, that “the ants of tropical climates lay up provisions, and as they probably live the whole year, they submit themselves to regulations entirely unknown among the ants of Europe.” The late Professor Darwin states of the agricultural ant of Texas, which in many features resembles the ant of Palestine, that it not only stores its food, but prepares the soil for the crops, keeps the ground free from weeds, and finally reaps the harvest. Canon Tristram also observes, “The language of the wise man is not only in accordance with the universal belief of his own time, but with the accurately ascertained facts of natural history. Contrary to its habits in colder climates, the ant is not there dormant through the winter; and among the tamerisks of the Dead Sea it may be seen, in January, actively engaged in collecting the aphides and saccharine exudations, in long flies passing and repassing up and down the trunk. Two of the most common species of the Holy Land (Alta barbara, the black ant, and Alta structor, the brown ant) are strictly seed feeders, and in summer lay up large stores of grain for winter use. These species are spread along the whole of the Mediterranean coasts, but are unknown in more northern climates. Hence writers who were ignorant of ants beyond those of their own countries have been presumptuous enough to deny the accuracy of Solomon’s statement”. The Mishna, section ‘Zeraim,’ also contains a curious piece of legislation which bears testimony to the storing properties of the ant.
Pro 6:9-11
contain a call to the sluggard to rouse himself from his lethargy, and the warning of the evil consequences if he remains heedless of the reproof. How long wilt thou sleep, O sluggard? It is the same as if it were said, “What infatuation is this which makes you lie and sleep as if you had nothing else to do?” The double question stigmatizes the sluggard’s utter indolence, and suggests the picture of his prolonging his stay in bed long after every one else is abroad and about his business. How long (Hebrew, ad-matha; Vulgate, usquequo); literally, till when? When; Hebrew, matha; Vulgate, quando. The came words are used in the same order in introducing a question in Neh 2:6, “For how long will the journey be? and when wilt thou return?” Wilt thou sleep. The Hebrew tish’kar is literally “wilt thou lie,” but the verb easily passes to the secondary meaning of “to sleep.” The delineation of the sluggard is again drawn in Pro 24:30-34 in almost identical language, but with some additions.
Pro 6:10
Yet a Little sleep, etc. Is this the answer of the sluggard which the teacher takes up and repeats ironically, and in a tone of contempt? or is it the teacher’s own language describing how the sluggard slides on insensibly to ruin? The Vulgate favours the latter view, “Thou shalt sleep a little, thou shalt slumber a little, thou shalt fold thy hands to sleep, and then,” etc. Habits, as Aristotle in his ‘Ethics’ has shown, are the resultant of repeated acts, and habits entail consequences. So here the inspired teacher would have it learnt, from the example of the sluggard, that the self-indulgence which he craves leads on to a confirmed indolence, which in the end leaves him powerless. “Yet a little” is the phrase on the lips of every one who makes but a feeble resistance, and yields supinely to his darling vice.
Pro 6:11
So shall thy poverty come as one that travelleth, and thy want as an armed man. The inevitable consequences of slothpoverty and want, two terms conveying the idea of utter destitutionare described under a twofold aspect: first, as certain; second, as irresistible. Poverty will advance upon the sluggard with the unerring precision and swiftness with which a traveller tends towards the end of his journey, or, as Michaelis puts it, “quasi viator qui impigre pergit ac proprius venit donec propositum itineris scopum contingat” (Michaelis, ‘Notre Uberiores’). Muffet, in loc; keeping to the figure, however, explains differently, “Poverty shall overtake thee, as a swift traveller does one who walks slowly.” The Authorized Version, “as one that travelleth,” correctly represents the original kim’hallek. There is no ground whatever, from the use of the verb, for rendering the piel participle m’hallek as “a robber.” The verb halak invariably means “to go, or walk,” and the piel or intensive form of the verb means “to walk vigorously, or quickly.” The participle can only mean this in the two other passages where it occursPsa 104:3 and Ecc 4:14. The substantive helek in 2Sa 12:4 also signifies “a traveller.” So the Vulgate here, quasi viator. The other view, it is stated, is required by the parallel expression in the second hemistich, “as an armed man,” and receives some support from the LXX. reading, , “as an evil traveller,” which may mean either a traveller bringing evil news, or one who wanders about with an evil intention and purpose, in the sense of the Latin grassator, “a highwayman.” In this case the meaning would be that poverty shall come upon the sluggard as he is indulging in his sloth, and leave him destitute as if stripped by a robber. But the destitution of the sluggard wilt not only be certain and swift, it will be also irresistible. His want shall come upon him as an armed man (k’ish magen); literally, as a man of a shield; Vulgate, quasi vir armatus; i.e. like one fully equipped, and who attacks his foe with such onset and force that against him resistance is useless. As the unarmed, unprepared man succumbs to such an opponent, so shall the sluggard fall before want. The expressions,” thy poverty” and “thy want,” represent the destitution of the sluggard as flowing directly from his own habit of self-indulgence. It is his in a special manner) and he, not others, is alone responsible for it. Compare, beside the parallel passage Pro 24:33, the similar teaching in Pro 10:4; Pro 13:4; Pro 20:4. The Vulgate, LXX; and Arabic Versions at the close of this verse add, “But if thou art diligent, the harvest shall come as a fountain, and want shall flee far from thee;” the LXX. making a further addition, “as a bad runner ( ).” It is observable, in comparing this section with the preceding, that the teacher pursues the subject of the sluggard to its close, while he leaves the end of the surety undetermined. The explanation may be in the difference in character of the two. The surety may escape the consequences of his act, but there is no such relief for the sluggard. His slothfulness becomes a habit, which increases the more it is indulged in, and leads to consequences which are as irremediable as they are inevitable.
Pro 6:12-19
11. Eleventh admonitory discourse. Warning against mischievousness as a thing hateful to God. The connection of this with the preceding discourse is not at first sight very clear, but it may be found in the fact, attested only too unhappily by experience, that sloth leads those who indulge in it to such vices as are next enumerated. The sluggard may develop into a treacherous and deceitful man, and even if such should not happen, the characteristics of the two are nearly allied, and their end is much the same. St. Paul, in his First Epistle to Timothy, observes this same combination of character, and remarks that idlers are “tattlers also and busybodies, speaking things which they ought not” (see 1Ti 6:13). The intention of the discourse is obviously to dissuade all, and especially the young, from the vices, and to preserve them from the ruin, of those men of whom “the naughty person and wicked man” is the type.
Pro 6:12
A naughty person, a wicked man, walketh with a froward mouth. The teacher begins by stating in general terms the nature and character of the man whom he now holds up as a warning to others, dud then proceeds to point out the various features in his conduct and behaviour by which he may be known. In concise terms he is described as “a naughty person, a wicked man.” This is pre-eminently his character, and the first feature in it is that his life is one of wilful and injurious misreprescntation of the truth. A naughty person, a wicked man. In apposition and mutually explanatory. The grammatical arrangement of the sentences which follow, each of which is introduced by a participle, and is thus coordinate to the ethers, as well as the parallel terms, “person” (adam) and “man” (ish), determine this apposition. So Bertheau and Delitzsch. Others (as Zockler, Noyes, Kamph), however, connect the second expression with the series of characteristics which follow, and render, “A worthless person is a deceiver, who,” etc; but wrongly. A naughty person (Hebrew, adam b’liyyaal); literally, a man of Belial; Vulgate, homo apostata; LXX; . The word “Belial” is derived from b’li, “without,” and yaal, “profit” (i.e. “without profit”), or from b’li and ol, “yoke” (i.e. “without yoke”), and strictly signifies either a worthless or a lawless person. The latter derivation is, however, rejected by Gesenius and others. Its abstract signification is worthlessness, uselessness; its concrete or adjectival, worthless. The word “naughty” (Anglo-Saxon, naht, ne aht, “not anything,” equivalent to “nothing”), in the sense of good-for-nothing, ne’er-do-well, adopted in the Authorized Version, exactly reproduces its strict etymological meaning. The word, however, always carries with it the idea of moral turpitude. In the present instance its meaning is determined by the appositional phrase, “a man of iniquity,” or “a wicked man,” and such iniquity as takes the form of mischief making, deceit, and sowing discord among brethren. The “man of Belial” is not therefore simply, as its etymological derivation would imply, a worthless individual, one who is of no use either to himself or to the community at large, but a positively wicked, iniquitous, and despicable character. The meaning of the word varies in other passages. Thus in Deu 13:13, where it first occurs, it is used to designate those who have fallen sway into idolatry, and induce others to follow their example. In this sense it corresponds with the Vulgate, apostata, as signifying a defection from the worship of the true God. Again, in 1Sa 1:16 it is applied to the profanation of sacred places. When Hannah is accused by Eli of drunkenness in God’s house at Shiloh, she replies, “Count not thine handmaid for a daughter of Belial.” In the historical books (e.g. Judges, 1 Samuel, 1 Kings, 2 Chronicles), where it is of frequent occurrence, it has the general meaning of “wickedness,” under whatever form it appears. So in the Psalms (Psa 18:4; Psa 41:8; Psa 101:3) and Nahum (Nah 1:11, Nah 1:15). In the Book of Job (Job 34:18, once only) it is used adjectively and as a term of reproach, “Is it fit to say to a king, Thou art wicked [b’liyyaal; i.e. ‘worthless’]?” Individuals possessing the qualities of worthlessness, profanity, or wickedness are designated in Holy Scripture either as “sons,” “children,” “daughters,” or “men of Belial.” The word only occurs in two other passages in the ProverbsPr 16:27 and Pro 19:28. In the New Testament (2Co 6:15) the word “Belial” (Greek, or ) appears as an appellative of Satan, , “the evil one,” as the representative of all that is bad, and as antichrist. A wicked man (Hebrew, ish aven); literally, a man of vanity or iniquity; Vulgate, vir inutilis; LXX; . The radical idea of aven (from un, “nothing”) is that of emptiness or vanity, and has much, therefore, in common with b’liyaal. Its secondary meaning, and that which it usually bears in Scripture, is iniquity. “A man of iniquity” is one who is altogether deficient in moral consciousness, and who goes about to work wickedness and do hurt and injury to others (cf. Pro 19:18 and Job 22:15). Walketh with a froward mouth. His first characteristic, as already observed. His whole life and conduct are marked by craftiness, deceit, perversion, and misrepresentation, and an utter want of truth. “Walking” is here, as elsewhere in Scripture, used of some particular course of conduct. So we find the LXX. paraphrase, . “he enters or walks not in good ways.” With a froward mouth (Hebrew, ik’shuth peh); literally, with perversity of mouth; Vulgate, ore perverse. Symmachus has , “with perversity of mouth.” The mouth, or speech, is the vehicle by which this person gives outward expression to the evil thoughts which are inwardly filling his heart. The phrase occurs before in Pro 4:24. The meaning of the passage is well illustrated in Psa 10:7, “His mouth is full of misery, deceit, and fraud: under his tongue is mischief and vanity.”
Pro 6:13
He winketh with his eyes, he speaketh with his feet, he teacheth with his fingers. He employs his other members for the same nefarious purpose. In the language of St. Paul, he yields his members to uncleanness, and to iniquity unto iniquity (Rom 6:19). “To wink with the eye (karats ayin),“ as in Pro 10:10 and Psa 35:19, or “with the eyes (karats b’eynayim),” is properly to compress or nip them together, and so to wink, and give the signal to others not to interfere (Gesenius and Delitzsch); cf. the LXX; ; and the Vulgate, annuit oculis. Aquila and Theodoret, however, read, , “he vexes or annoys.“ The observation of the teacher in Pro 10:10 is, “He that winketh with his eyes causeth sorrow.” The same verb karuts is also used of the compression or closing of the lips in Pro 16:30. He speaketh with his feet; i.e. he conveys signs by them to his companion; cf. the LXX; , and the Vulgate, terit pede, which conveys much the same meaning. He teacheth with his fingers; or, as more fully expressed in the LXX; , “he teacheth by the signs of his fingers.” Symmachus has , which, however, in its strictly classical use is pointing at with the finger. “Teaching” is only the secondary meaning of the Hebrew participle moreh, which is here used. The verb yarah, to which it belongs, means properly to extend or stretch out the hand for the purpose of pointing out the way (compare the Hebrew shalakh yod, and the Latin monstrare), and hence came to mean “to teach.” The crafty and deceitful character which is here presented to as is strikingly reproduced in Ecclesiasticus: “He that winketh with the eyes worketh evil: and he that knoweth him will depart from him. When thou art present, he will speak sweetly, and will admire thy words: but at the last he will writhe his mouth, and slander thy sayings. I have hated many things, but nothing like him; for the Lord will hate him” (Ec 27:22-24). The heathen poet Naevius says of the impudent woman
“Allium tenet, alii adnutat, alibi manus
Est occupata: est alii percellit pedem.“
Compare also Ovid’s words (‘Amor.,’ 1.4, 16)
“Clam mihi tange pedem:
Me specta, mutusque meos, vultumque loquacem
Verba superciliis sine voce loquentia dicam;
Verba leges digitis.”
So Tibullus, 1.12
“Illa viro coram nutus conferre loquaces
Blandaque compositis abdere verba notis.”
The lesson which we may learn from this verse is not to abuse the members of our bodies, by employing them for the purposes of deceit and hypocrisy, and so to promote evil, but to put them to their natural and legitimate use.
Pro 6:14
From these external features the teacher passes to the heart the seat of all this mischief and deceit. In this respect we observe a striking correspondence with the method adopted by our Saviour in his leaching, who referred everything to the heart, as the true seat of all that was good or bad in man. Frowardness is in his heart (Hebrew, tah’pukoth b’libbo); i.e. his heart is full of perverse imaginations, it is there he nourishes his jealousy, his hatred, his malice, his ill will. It is there, too, he deviseth mischief continually. “Devising mischief” carries us one step further back in the history of evil. It is this feature, this deliberate premeditation to plot mischief and to devise means to carry it into execution, which makes the character of the man simply diabolical. He makes his heart as it were the workshop wherein he fabricates and prepares his villainy. The Hebrew kharash (to which the participle khoresh belongs) is equivalent to the Vulgate machinari, and the LXX. , “to fabricate, devise, plot.” (See Pro 3:29 and Pro 3:18; and cf. Psa 36:4, “He deviseth mischief upon his bed.”) The LXX. combines the two statements in one proposition: “A perverse heart deviseth evil at all times.” Similarly the Vulgate, which, however, joins “continually” (Hebrew, b’koleth; Vulgate, omni tempore) to the second hemistich, thus: “And at all times he sows discord (et omni tempore jurgia seminat).“ He soweth discord (Hebrew, mid’-yanim (Keri) y’shalleakh); literally, he sends forth (i.e. excites) strife; or, as the margin, he casteth forth strife. The Keri reading mid’yanim, for the Khetib m’danim, is probably, as Hitzig suggests, derived from Gen 37:36. The phrase occurs again as shallakh m’danim in Gen 37:19, and as shillakh madon Pro 16:28 (cf. Pro 10:12). This is the culminating point in the character of the wicked man. He takes delight in breaking up friendship and in destroying concord among brethren (see Pro 16:19), and thus destroys one of the most essential elements for promoting individual happiness and the welfare of the community at large. This idea of the community is introduced into the LXX; which reads, “Such an one brings disturbance to the city ( ).” The motive cause may be either malice or self-interest.
Pro 6:15
Therefore shall his calamity come suddenly; suddenly shall he be broken without remedy. Great sins, as Muffet, in loc; observes, have great punishments; neither only great, but sudden. Therefore; Hebrew, al-ken. A Nemesis or retribution awaits this man of malice and deceit. His calamity or destruction is represented as the direct result of, as flowing forth from, what he has done. His calamity; Hebrew, eydo. On eyd, see Pro 1:26. Shall come suddenly; i.e. sooner than he anticipates; when he thinks his diabolical plans are succeeding, then suddenly his victims will discover his fraud and malice, and will rise and inflict the punishment which is his due. Suddenly; petha, a variation of pithom just used. Shall he be broken; Hebrew, yish-shaver; Vulgate, conteretur. The verb shavar, “to break,” “to break to pieces,” is used of ships which are wrecked (Isa 14:29; Eze 27:34; Jon 1:4); of an army which is defeated and dispersed (Dan 11:22; 2Ch 14:12); of the destruction of a kingdom, city, or people (Isa 8:15; Jer 48:4); and of the complete prostration of the spirit of man by affliction (Psa 34:19); and as such, in the passage before us, conveys the idea of the complete ruin of this man. It is a destruction that shall break him up. Without remedy (Hebrew, v)eyn mar)pe; literally, and there is no remedy. There shall be, as Fleischer, as it were, no means of recovery for his shattered members. His destruction shall be irremediable, or as the LXX; a , a contritio insanibilis; or as the Vulgate, nec habebit ultra medicinam. The idea seems to be taken from the shattered fragments of a potter’s vessel, which it is impossible to reunite. So in the case of the man whose life has been one of fraud, deceit, and malice, there is for him no hope of any recovery. The language may seem exaggerated, but the picture is painted with this high colouring to exhibit a strong deterrent to such a line of conduct, and further, it may be remarked that, in the present day, only the most confiding would again put trust in a man who has wilfully and maliciously deceived them (cf. Isa 30:14). The second hemistich of this verse occurs again verbatim in Pro 29:1.
Pro 6:16
The whole structure and arrangement of the thoughts which occur in Pro 6:16-19 clearly show that this is not an independent section, but one closely allied to that which has just preceded. The object is to show that those evil qualities of deceit and malice which are disastrous to man are equally odious in the sight of Jehovah, and consequently within the scope of the Divine displeasure. These six things doth the Lord hate: yea, seven are an abomination unto him. The use of the numerical proverb, though common to the gnomic literature of Persia and Arabia, as Umbreit shows, is by our author confined to this single instance. Other examples occur in our book in the words of Agur the son of Jakeh (see Pro 30:7-9, Pro 30:24-28), and the midda, the name given by later Jewish writers to this form of proverb, is observable in the apocryphal Book of Ecclesiasticus (see Pro 23:16; Pro 20:7 and Pro 26:5-28). When, as in the present instance, two numbers are given, the larger number corresponds with the things enumerated. So in Job 5:19. In Amo 1:1-15 and Amo 2:1-16, however, there is an exception to this rule, where the numbers appear to be used indefinitely. As to the origin of the numerical proverb, the most probable explanation is that given by Hitzig and adopted by Zockler, namely, that it is due to the exigencies of parallelism. The author first adopts one number optionally, and then a second is employed as a parallel to it. Here, however, the number determined on in the writer’s mind is the larger number seven, and the smaller number six is used as a rhetorical parallel. An examination of the following verses will show that the seven exactly measures the things which are described as odious to the Lord. The Authorized Version, so far as the numbers are concerned, exactly represents the original, which, by the use of the cardinal number “seven” (sheva), and not the ordinal “seventh,” which would be sh’vii, shows that the things enumerated are equally an abomination in God’s sight. The view therefore, that the seventh vice is odious to God in an especial degree above the others, is untenable, though it has found defenders in Lowenstein, Bertheau, and von Gerlach, and is supported by the Vulgate, Sex sunt quae odit Dominus, et septimum detestatur anima ejus. All the seven things are execrable, all are equally objects of the Divine abhorrence. Besides, we cannot imagine that the vice of sowing discord among brethren, of verse 19, is more odious to God than the crime of shedding innocent blood of verse 17. Unto him (Hebrew, naph’sho); literally, of his soul.
Pro 6:17
The enumeration begins with pride. A proud look (Hebrew, eynayim ramoth); literally, haughty or lofty eyes, as in the margin; Vulgate, oculos sublimes; LXX; . It is not merely the look which is meant, but the temper of mind which the look expresses (Wardlaw). The lofty look is the indication of the swelling pride which fills the heart, the mentis elatae tumor, the supreme disdain, grande supercilium, for everything and everybody. Pride is put first, because it is at the bottom of all disobedience and rebellion against God’s laws. It is the very opposite of humility, which the apostle, in Eph 4:2, mentions as the basis, as it were, of all the virtues. All pride is intended, and the face of the Lord is against this pride. He “resisteth the proud;” he “knoweth them afar off;” he “hath respect unto the lowly;” he “will bring down high looks” (Psa 18:27); he judgeth those that are high (Job 21:22). It is against this spirit that Job prays Jehovah “to behold every one that is proud, and abase him,” and “to look upon every one that is proud, and bring him low” (Job 40:11, Job 40:12). The next thing in the enumeration is a lying tongue. Lying is hateful to God, because he is the God of truth. In a concise form the expression, “a lying tongue,” represents what has been already said in verses 12 and 13 of “the wicked man” who “walks with a froward mouth,” and whose conduct is made up of deceit. Lying is the wilful perversion of truth, not only by speech, but by any means whatever whereby a false impression is conveyed to the mind. The liar “sticks not at any lies, flatteries, or calumnies” (Patrick). Lying is elsewhere denounced as the subject which excites the Divine displeasure (see Psa 5:6; Psa 120:3, Psa 120:4; Hos 4:1-3; Rev 21:8, Rev 21:27); and in the early Christian Church, in the ease of Ananias and Sapphira, it was punished with death. On the subject of lying, see St. Augustine, ‘Enchiridion,’ 100: 18; wherein he says, “Mihi autem videtur peccatum quidem esse omne mendacium.” Every lie is a sin. The third thing is hands that shed innocent blood, i.e. a murderous and cruel disposition, which, rather than have its plans frustrated, will imbue the hands with innocent blood, i.e. the blood of those who have done it no injury. The Divine command is, “Thou shall do no murder,” and those who break it will find, even if they escape man, that the Lord is “the avenger of blood,” and that he “maketh inquisition” for it (cf. Job 1:1-22 and Job 2:1-13, and Isa 59:7, which bear a close resemblance to this passage). That the shedding of innocent blood cues for vengeance, and pulls down God’s heavy judgments on the murderer, appears in the ease of Cain and Abel (Muffet).
Pro 6:18
The fourth thing is an heart that deviseth wicked imaginations. “Wicked imaginations” are literally “thoughts of iniquity;” Hebrew, makh’sh’voth aven; Vulgate, cogitationes pessimas; LXX; . The same expression in Isa 59:7 is rendered “thoughts of iniquity.” (On deviseth, Hebrew khoresh, see Isa 59:14 and Isa 3:1-26 :29.) The thought is a repetition of Isa 59:14. There are evil thoughts in all men’s hearts; but the devising, fabricating of them, and thus making the heart into a devil’s workshop, is the mark of utter depravity and wickedness, and is abhorrent to God. The devices of the heart, though planned in secret, are clear to him “to whom all hearts are open, all desires known, and from whom no secrets are bid.” The peculiar position which the heart occupies in the enumeration is to be accounted for on the ground that it is the fountain, not only of those vices which have been already mentioned, but of those which follow. The fifth thing is feet that be swift in running to mischief. Again we are reminded of Isa 59:7, “Their feet run to evil.” “Mischief” (Hebrew, ra) is a re-echo of Isa 59:14 and Pro 1:16. “To run to mischief” is to carry out with alacrity and without delay what has already been devised in the heart. It implies more than falling or sliding into sin, which is common to all. It denotes, Cornelius a Lapide remarks, “inexplebilem sceleris aviditatem, et destinatum studium.”
Pro 6:19
The sixth thing is perjury. A false witness that speaketh lies; literally, he that breathes out, or utters, lies as a false witness. So the Vulgate, proferentem mendacia testem fallacem. The Hebrew puakh is “to breathe,” “to blow,” and in the hiph. form, which is used here (yaphiakh, hiph. future), it is “to blow out” or” utter,” either in a bad sense, as in the present instance, and in Pro 6:19; Pro 14:5; Pro 19:5, Pro 19:9 (cf. Psa 10:5; Psa 12:5); or in a good sense, “to utter the truth,” as in Pro 12:17. Lies; Hebrew k’zavim, plural of kazav, “falsehood,” “lying” (cf. Pro 21:25). A false witness (Hebrew, ed-k’zavim), as in margin, “a witness of lies.” The expression, “as a false witness,” as it appears in the original, is explanatory, and indicates the particular aspect under which the speaking of lies is regarded. Lying in its more general sense has been already spoken of in Pro 12:17. The vice which is here noted as odious to God is expressly forbidden in the moral code, “Thou shall not bear false witness against thy neighbour” (Exo 20:16). But this, though the chief, is only one view of the case. Perjury may be employed, not only in ruining the innocent, but also in screen-tog the guilty. “Much hurt,” says Muffet, in loc; “doth the deceitful and lying witness, for he corrupteth the judge, oppresseth the innocent, suppresseth the truth, and in the courts of justice sinneth against his own soul and the Lord himself most grievously.” “He that speaketh lies as a false witness,” again, may be the vile instrument in the hands of unscrupulous and inexorable enemies, as those employed against our Lord and Stephen. Perjury, too, destroys the security of communities. The shipwreck of society which it occasions may be seen in the frightful misery which ensued when the system of delatores was not only countenanced, but encouraged under the Roman empire. Truly speaking, he that lies as a false witness must be hateful to God. And he that soweth discord among brethren; the seventh and last thing in the enumeration, but not, as Delitzsch holds, the ne plus ultra of all that is hated of God. It closes, as in Pro 12:14, the series, but with the addition “among brethren;” thus emphatically stigmatizing the conduct of that man as diabolical who destroys the harmony and unity of those who ought to live together in brotherly affection, and who disturbs the peace of communities.
Pro 6:20-35
12. Twelfth admonitory discourse. In this the teacher returns again to the subject which he has already treated in the eighth discourse. The extreme tendency of men, and especially young men, to sins of impurity is no doubt, as Delitzsch remarks, the reason why this subject is again resumed. The subject is gradually worked up to the preceding admonitions in Pro 6:20-23, pointing out that the way of life, the way of safety, is to be secured by obedience to the precepts of parents, whose commandment and law illumine the perilous road of life, and whose reproofs are salutary to the soul. The arguments against the sin of adultery are cogent in their dissuasiveness, and none stronger of a purely temporal nature could be devised. It may be objected that the sin is not put forward in the higher light, as an offence before God. and that the appeal is made simply on the lines of self-interest; but who will deny that the scope of the teaching is distinctly moral, or that mankind is not influenced and dissuaded from sin by such a category of evils as includes personal beggary, dishonour, and death?
Pro 6:20
The first part of this verse is couched in almost the same terms as that of Pro 1:8, except that mitz’rath, “precept,” preceptum, is here used instead of musar, eruditio, or “disciplinary instruction,” while the latter part of the two verses are identical.
Pro 6:21
This verse recalls also Pro 3:3, and reminds us of the use of the phylacteries, or tefellim, common among the Jews of our Lord’s time, and the practice of binding which upon various parts of the person may have had its origin in this and such like passages. The “tying about” the neck may suggest the use of amulets, an Oriental custom, to ward off evil, but it is more likely that it refers to the wearing of ornaments. Them; i.e. the commandment and law of father and mother respectively, expressed in the Hebrew by the suffix –em, in the verb kosh’rem, equivalent to liga ea, and again in ondem, equivalent to vinci ea. (For the personal use of this figure, see So Pro 8:6.) Tie them; Hebrew, ondem. The verb anad, “to tie,” only occurs twice as a verbhere and in Job 31:36. Lee prefers “to bind;” Delitzsch, however, states that it is equivalent to the Latin circumplicare, “to wind about.” The meaning of this and similar passages (cf. Pro 7:3; Exo 13:9; Deu 6:8; Deu 11:13) is that the commandment, precept, law, or whatever is intended, should be always present to the mind. The heart suggests that they are to be linked to the affections, and the neck that they will be an ornament decking the moral character.
Pro 6:22
The going, sleeping, and awaking occur in the same order in the Pentateuch, from which the ideas of this and the preceding verse are evidently derived (see Deu 6:7 and Deu 11:19). Though only specifying three conditions, they refer to the whole conduct of life, and hence the verse promises direction, guardianship, and converse of wisdom, which will undoubtedly attend life where the precepts of parents are lovingly treasured and obediently observed. The Authorized Version conveys the impression that it is “the keeping” of the parents’ precepts, etc; which is to bear such results; but it is better to understand “it” as signifying the whole teaching or doctrine of wisdom, as Delitzsch. Wisdom becomes personified in the representation, and identified with her teaching. It shall lead thee. The Hebrew verb nakhah, “to lead,” in the sense of “to direct,” like the Latin dirigere (Delitzsch), and as it is used in Exodus and Numbers, passim. In the Psalms (Psa 5:9; Psa 27:11; Psa 31:4, etc.) it is employed of God as governing men. Hence, in the affairs of life, Wisdom will so guide and control us that we shall act uprightly. There is the further notion imported into the word of preservation from evil (cf. Pro 3:23, “Thou shalt walk in thy way safely, and thy foot shall not stumble”). When thou sleepest; or, when thou liest down, as in Pro 3:25, where the same verb occurs. It shall keep thee; i.e. watch over, keep safe, or preserve; as in the Vulgate, custodire, and the LXX. . We have had the same verb, shamar, before in Pro 2:11. Wisdom will be as it were a guardian angel in our hours of repose. When thou awakest; Hebrew, hakitsotha, the hiph. perfect of kutz. This word only occurs here. The hiph. form, hekitz, is intransitive, “to be aroused” (cf. the LXX; ). It shall talk with thee; rather, she. Bertheau renders, “She will make thee thoughtful;” and Dathe, “Let them be thy meditation;” but the accusative suffix designates the person who is the object of the action of the verb, as in Psa 5:5; Psa 42:4; Zec 7:5 (Zockler) and as Delitzseh remarks, the personification requires something more than a mere meditation with one’s self on the precepts of Wisdom. Wisdom herself shall hold converse with thee (cf. the LXX; ), she shall suggest thoughts how thou art to behave thyself. The meaning of the verb, “to meditate,” “to think deeply,” however, need not be lost sight of.
Pro 6:23
For the commandment is a lamp; and the law is light. The teacher takes up the words “commandment” (Hebrew, mitzrah) and “law” (Hebrew, torah) from Pro 6:20, which he describes respectively as “a lamp” and “light” The “commandment” is any special or particular commandment which harmonizes with God’s will, and commands what is to be done and forbids what is to be left undone. The “law” is the whole law of God in its entirety; not here the Law of Moses technically, but the whole system of generalized instruction; They stand, therefore, in the same relation to each other as “a lamp” and “light,” the one being particular, and the other general. “Light” (Hebrew, or) is light in general, as the light of the day and the sun, while “a lamp” (Hebrew, ner, from nur, “to shine) is a particular light like that of a candle, which is enkindled at some other source. The “commandment” and the “law” alike enlighten the conscience and enable one to walk in his way of life. On this passage Le Clerc remarks, “Ut in tenebris lucerna, aut fax ostendit nobis, qua eundam sit: in ignorantiae humanae caligine, quae nos per hanc totam vitam cingit, revelatio divina nos docet, quid sit faciendum, quid vitandum.” So the psalmist says in Psa 19:8, “The commandment of the Lord is pure, enlightening the eyes;” and again in Psa 119:105, “Thy Word is a lamp unto my feet, and a light unto my path;” i.e. they direct and show the true way of faith and life (Gejerus). The “commandment” and the “law” may stand for the whole revelation of God without reference to any particular precept (as Scott), but they have here a specific bearing on a particular form of human conduct, as appears from the following verses. And reproofs of instruction are the way of life. Reproofs of instruction; Hebrew, tok’khoth musar, disciplinary reproofs, i.e. reproofs whose object is the discipline of the soul and the moral elevation of the character. The LXX. reads, ; thus connecting it with education in its highest sense. Such reproofs are a way of life (Hebrew, derek khayyim), i.e. they lead to life; they conduce to the prolongation of life. This view of the subject, so prominent in the mind of the teacher in other passages (cf. Pro 3:2 and Pro 3:19), must not be lost sight of, though the words are susceptible of another interpretation, as indicating that the severest reproofs, inasmuch as they correct errors and require obedience, conduce to the greatest happiness (Patrick). Or again, it may mean that disciplinary reproofs are necessary to life. The soul to arrive at perfection must undergo them as part of the conditions of its existence, and, consequently, they are to be submitted to with the consciousness that, however irksome they may be, they are imposed for its eventual benefit (cf. Heb 12:5). But this interpretation is unlikely from what follows.
Pro 6:25
To keep thee from the evil woman. The specific object to which the discourse was tending. The “commandment” and the “law” illuminate the path of true life generally, but in a special degree they, if attended to, will guard the young against sins of impurity, fornication, and adultery. The evil woman (Hebrew, esheth ra); strictly, a woman of evil, or vileness, or of a wicked disposition, addicted to evil in an extraordinary degree; ra being here a substantive standing in a genitive relation to esheth, as in Pro 2:12, “The way of evil (derek ra).“ Cf. also tah’pukoth ra, perverstates mali (Pro 2:14), and makh’sh)’voth ra, cogitationes mali (Pro 15:26), and an’shey ra, viri mali (Pro 28:5). The Vulgate, however, gives an adjectival force to ra rendering, it muliere mala. The LXX. , i.e. “from the married woman,” arises from reading rea, “a companion,” for ra, “evil.” From the flattery of the tongue of a strange woman; i.e. from her enticements; Hebrew, mekhel’kath lashon noh’riyyah; literally, “from the smoothness of a strange tongue,” as in the margin. Zockler, however, proposes an emendation of the Masoretic text, and substitutes the construct case, l’shon, for the absolute, lashon, rendering as in the Authorized Version, on the ground that the emphasis lies, not on the “tongue,” which would be the case if we render “of a strange tongue,” but on “the strange woman,” who is the subject of the discourse, as in Pro 2:16 and Pro 5:20. But nok’riyyah is feminine of the adjective nok’ri, ann in agreement with lashon, which, though common, is more frequently feminine (Gesenius), and hence the two words may stand in agreement. The marginal reading is to be preferred (Wordsworth). Again, me–khel’kath, the construct ease of khel’kah, literally, “smoothness,” and metaphorically flattery, with the prefix me, forms one member of the phrase, while the compound expression, lashon nok’riyyah, forms the second. Ewald and Bertheau render, “from the smooth-tongued, the strange woman,” thus connecting mekhel’kath lashon, and regarding nok)riyyah as a separate and distinct idea. They agree with Symmachus and Theodotion, , i.e. “from the smooth-tongued or flattering stranger.” So the Vulgate, a blanda lingua extraneae, i.e. from the smooth tongue of the strange woman. The LXX. again favours the marginal reading, , “from the slander of a strange tongue.” So the Chaldee Paraphrase. The Syriac reads, “from the accusation of a woman of a strange tongue,” i.e. who uses a foreign language. If, however, the Authorized Version be retained, the Hebrew nok’riyyah will, as in other passages, mean “an adulteress” (Gesenius); Pro 5:20; Pro 7:5; Pro 23:27. Under any circumstances, we have here attributed to the tongue what, in fact, belongs to the woman. It is against the enticements and blandishments of a woman of depraved moral character that the “commandment” and “law” form a safeguard to youth.
Pro 6:25
Lust not after her beauty in thine heart. The admonition of this verse embraces the two sides of the subjectthe external allurement and the internal predisposition to vice. Lust not after (Hebrew, al-takh)mod); strictly, desire not, since the verb khamad is properly” to desire, or covet.” The same verb is used in Exo 20:17, “Thou shalt not covet thy neighbour’s wife,” and Exo 34:24, “Neither shall any man desire thy land” (cf. Mic 2:2 and Pro 12:12). In Psa 68:19; Isa 1:29; Isa 53:2, it has the sense of taking delight in anything. It may be questioned whether it ever has the strong meaning given in the Vulgate (non concupiscat) and adopted in the Authorized Version, “to lust after” (Holden). Aquila, Theodotion, and Symmachus render . The use of khamad here reveals the warning of the Decalogue. In thine heart; Hebrew, bil’va-veka. corresponding to the of Mat 5:28. The admonition is a warning to repress the very first inclinations to unchaste desires. They may be unobserved and undetected by ethers, but they are known to ourselves, and the first duty of repressing them calls for an act of determination and will on our part. Our Lord teaches (Mat 5:28, cited above), “That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart.” The LXX. reading is , “Let not the desire of beauty conquer thee.” Neither let her take thee with her eyelids; i.e. do not let her captivate thee with her amorous glances. Take. The Hebrew verb, lakakh, is “to captivate” with blandishments, “to allure, beguile” (cf. Pro 11:30); LXX; . With her eyelids (Hebrew, b’aph’appeyah); or perhaps more literally, with her eyelashes (Zockler). The eyelids; Hebrew, aph’appayim, dual of aph’aph, so called from their rapid, volatile motion, are here compared with nets, as by Philostratus (‘Epistles:’ ), who speaks of “the nets of the eyes ( ).” The eyelids are the instruments by which the amorous woman beguiles or catches her victims. She allures him by her glances. So St. Jerome says, “The eye of an harlot is the snare of her lover.” The wanton glance is expressed in the Vulgate by nutibus illius; cf. “The whoredom of a woman may be known in her haughty looks and eyelids” (Ecclesiasticus 26:9). Milton (‘Paradise Lost,’ 11.620) speaks of the daughters of men “rolling the eye,” amongst other things, in order to captivate the sons of God. Piscator and Mercerus understand the eyelids as standing metonymically for the beauty of the eye; and Bayne, for the general adornment of the head in order to attract attention. Allusion may possibly be made to the custom of Eastern women painting the eyelids to give brilliancy and expression; cf. 2Ki 9:30 (Wordsworth). A striking parallel to the verse before us occurs in Propertius, lib. 1. ‘Eleg.’ 1; “Cynthia prima suis miserum me cepit ocellis.”
Pro 6:26
For by means of a whorish woman a man is brought to a piece of bread. From this verse onwards to the end of the chapter the discourse consists of a series of arguments, each calculated to deter youth from the sins of fornication and adultery, by exhibiting the evil consequences of such indulgence. The first is the poverty and extreme beggary to which a man is brought. For by means of; Hebrew, ki v’ad. Lee gives the preposition vaad the force of “after,” i.e. after associating with. The radical idea of the preposition is that of nearness, by, near, and easily passes to that of “because” (Gesenius) or “by means of,” as in the Authorized Version. It is here used for per, “through,” as in Jos 2:15; 2Sa 20:23, and so indicates the transit through the way of fornication to extreme beggary (Gejerus). A whorish woman; Hebrew, ishshah zonah; Vulgate, scortum; LXX; ; “a harlot,” here corresponding to “the adulteress” (esheth ish), since the root zonah, “to commit fornication,” is attributed both to married and unmarried women (Gen 38:24; Leo. Gen 19:29; Hos 3:3). The word zonah is sometimes written alone, as in Gen 38:15 and Deu 23:19. The fuller expression, as here, occurs in Le Deu 21:7; Jos 2:1; Jdg 11:1. To a piece of bread; Hebrew, adkikkar lakhem. It will be noticed that there is an ellipsis in the Hebrew, which, however, may be easily supplied, as in the Authorized Version. Delitzsch supplies “one cometh down to;” so Zockler. “A piece of bread’ is properly “a circle of bread, a small round piece of bread, such as is still baked in Italy (pagnotta) and in the East (Arabic kurs), here an expression for the smallest piece” (Fleischer). The term occurs in Exo 29:23; 1Sa 2:36, in the latter of which passages it expresses the extreme destitution to which the members of the house of Eli were to be reduced. As illustrating the term, see also Exo 38:21 and Eze 13:19. The LXX. and Vulgate singularly render, “For the price of a harlot is scarcely that of a bit of bread,” which may mean, as Castalio, that she is of so little value; but the context is opposed to this rendering, where the Point brought out is not the vile character of the harlot as the ruin she inflicts or is the cause of. Besides, the Hebrew ad does not mean ever “scarcely,” or “hardly,” which the Vulgate vix gives to it. And the adulteress will hunt for the precious life. The adulteress is isheth ish, literally, “the woman of a man,” or “a man’s wife,” as in the marginas, therefore, strictly an adulteress here (cf. Le Eze 20:10). Will hunt; Hebrew, thatsud; LXX; ; Vulgate, capit. The Hebrew verb tsud, “to lie in wait for,” “to hunt,” also signifies “to take, or capture,” like the Vulgate capere, The verb in its metaphorical use also occurs in Lam 3:52; Mic 7:2; Psa 140:12, and refers to those beguilements resorted to by the adulteress to seduce youth. In Eze 13:18 it carries with it the idea of death, and if understood in this sense here it may have reference to the death penalty inflicted on adulterer and adulteress by the Mosaic Law (Le Eze 20:10), and introduces what is said more fully in verses 32, 34, 35. The precious life; Hebrew, nephesh y’karah The epithet y’karah is appropriately added to nephesh, as indicating the high value of the life. All is implied in the nephesh, “the life,” moral dignity of character, the soul of man. It is the ever-existing part of the man, and therefore is preciousnothing can exceed it in value. Our Lord says (Mat 16:26), “What shall a man give in exchange for his soul?” and the psalmist (Psa 49:8), “For the redemption of their life is precious.” But it is for this life, or soul, that the adulteress hunts, and which she destroys. Lives of fornication and adultery, therefore, carry with them the severest penalties, the loss of temporal possessions, for the enjoyment of a transient passion, and far beyond this the loss of life both temporal and eternal. We cannot imagine a more deterrent warning.
Pro 6:27
In this and the two following verses (28 and 29) the discourse proceeds from statement to illustration, and by examples of cause and effect the teacher shows “the moral necessity of the evil consequences of the sin of adultery” (Delitzsch). The meaning of the verses is plain enough, viz. that as it is in vain to suppose that a person’s garment will not be burnt or his feet not be scorched if fire is brought near them, so it is equally inconceivable that a person indulging in adultery can escape its consequences or the retribution that follows. The two questions in Pro 6:27 and Pro 6:28 imply a strong negative, and so prepare for the conclusion in Pro 6:30. Take fire. The Hebrew verb khathah signifies “to take burning or live coals from the hearth“ (Placater); and hence is used here in a pregnant sense “to take from the hearth and place in” (cf. Pro 25:22, “For thou wilt take coals [‘and heap them:’ Hebrew, gekhalim khotheh] on his head”). The fuller expression is met with in Isa 30:14, “So that there shall not be found in the bursting of it a sherd to take fire from the hearth (lakh)toth esh miyyakud).‘” The Vulgate renders by abscondere,“ to hide: Numquid potest homo absconders ignem; and the LXX. by , equivalent to the Latin alligare “to tie or bind fast.” Wordsworth explains “to take and heap up, as in a firepan or censer.” In his bosom; Hebrew, b’kheyko; LXX; ; Vulgate, in sinu suo. The word kheyk is properly “an undulation” (Delitzsch). not the lap, but as in the Authorized Version here, “the bosom,” and “the bosom of a garment” as in Isa 16:1-14 :33; 17:23; Isa 21:14. The answer to the question of this and the next verse is of course a decided negative, but we may note that the teacher compares adultery to a burning fire in its consequences.
Pro 6:28
Can one go upon hot coals, etc.? The repeated question is introduced by gin, “if,” here equivalent to the Latin an, used in double questions, as in Gen 24:21; Exo 17:7; Jdg 9:2, etc. Go; i.e. walk upon hot coals (Hebrew, al-haggekalim); literally, upon the hot coals. The Hebrew gakheleth is coals thoroughly ignited, as in Le Jdg 16:12 and Pro 25:22; different from pekham of Pro 26:21, which is “a black coal,” or, as Gesenius explains, charcoal unkindled. Be burned; Hebrew, tikkaveynah; i.e. be burned or scorched so as to leave a mark by burning, as in Isa 43:2; this being the force of the verb kavah. The flames of lust will certainly be visited with punishment, and with the stings of conscience. Job, speaking on this very subject, says a deviation from the paths of virtue “is a fire that consumeth to destruction.” And to him who gives way to adultery it may be said, in the words of Horace, though with a different application from that in which they were used by that poet, “incedis per ignes suppositos cineri doloso.” “You are walking over fire that lies hidden under deceitful ashes” (Gejerus).
Pro 6:29
So he that goeth in to his neighbour’s wife; whosoever toucheth her shall not be innocent. It is as great a folly to suppose that an adulterer will escape punishment as to imagine that no injury will follow where fire has been applied. Delitzsch illustrates this verse by a passage from Pythagoras’s maxim, Goeth in; Hebrew, habba el; i.e. has intercourse with, as in Gen 6:4; Gen 19:31; Gen 38:9; Psa 51:2. The same in force as “toucheth.” Shall not be innocent; Hebrew, lo-yinnakeh; i.e. poena vacuus,“exempt from punishment,” or shall be unpunished (Delitzsch, Zockler, Gesenius); cf. Pro 11:21, “The wicked shall not be unpunished (lo yinnakeh)” ashore. The verb nakah signifies rimarily “to be pure;” Bothe Vulgate tenders non erit mundus,” he will not be pure;” but the LXX. observes the secondary meaning of the verb, , non erit innoxius, “he shall not be let go unpunished,” the Alexandrine verb . Certain and the very heaviest punishment shall come upon him (see also Pro 17:5; Jer 25:29; Jer 49:12). With this explanation agree Gejerus and Vatablus.
Pro 6:30
The teacher continues his argument with another illustration, still keeping in view his object, which is to show that the punishment of the adulterer is a surely impending one and severe in its character. The argument in Pro 6:30-33 is one a fortiori. If men do not overlook but severely punish a crime which has been committed under extenuating circumstances, much less will they do so where the crime is of a much graver character and has nothing to excuse it. Theft and adultery are brought into comparison. Theft under all circumstances is a lesser crime than adultery, but here it is minimized to the lowest degree. The ease of a man is taken who steals to satisfy his hunger; the extent of the theft cannot be large, but yet he is punished, and called upon to make the amplest restitution. Much more, does the teacher infer, will be the punishment, and equally certain, where adultery is in question, and the crime is of the most heinous character affecting the most precious interests, and indulged in from the lowest of motives. Men do not despise a thief, etc.; i.e. they do not condemn him under the circumstances, non grandis est culpa (Vulgate), “the fault is not a great one;” but they do despise an adultererhim they hold in contempt as one “who lacketh understanding” and destroyeth his own soul (Pro 6:32). The verb buz has, however, been otherwise rendered as “to overlook.” Zockler and Holden explain, “men do not overlook,” though the former gives the literal sense as “men do not despise.” Gesenius renders “despise,” but explains, “i.e. they do not let him go unpunished.” Vatablus, the Versions, Ariae, Montani, and Munsteri, Hitzig, Delitzsch, and Gesenius, Stuart, Muenscher, and Wordsworth, all agree m regarding the proper meaning of the verb to be “to despise” or “to treat scornfully.” The verb buz, moreover, occurs in this sense in Pro 1:7; Pro 11:12; Pro 13:13; Pro 14:21; Pro 23:9; and So Pro 8:1, Pro 8:7. Michaelis’s explanation is as follows: “although a theft is deservedly regarded as infamous in the commonwealth, nevertheless, if it be compared with adultery, it is less wicked.” The rendering of the LXX; , i.e. “it is not a wonder if any thief be taken,” it is difficult to reconcile with the text in the original, though it may be explained as expressing the certainty of arrest which follows theft, and thus gives colour to the secondary meaning attached to the verb, i.e. that of overlooking. The Syriac and Arabic Versions follow the LXX. while the Chaldee Paraphrase renders, “It is not a matter of surprise if a thief steals,” etc. His soul; Hebrew, naph’sko. Nephesh is used here for desire, craving, or appetite, as in Ecc 6:2,Ecc 6:7; Eze 7:19. “To satisfy his soul” is “to sustain his life.” Anima, Vulgate; , LXX.
Pro 6:31
But if he be taken, he shill restore sevenfold. Men do not despise the thief, but yet they apprehend him and insist on fullest restitution. Be found; i.e. seized (Delitzsch), or legally convicted (Gejerus). He shall restore; i.e. he must restore (Zockler). Delitzsch, however, understands the future, y’shalem, as potential, “he may restore.” Sevenfold; Hebrew, siv’athayim; LXX; ; Vulgate, septulum. On this word Geier remarks, “Haec vox nullibi in sacris ponitur pio numero definito;” i.e. “It is nowhere put in Scripture for a definite number.” It is therefore to be understood indefinitely of complete restitution, or, as it is expressed in the second and parallel clauses, “all the substance of his house.” The word is used in this sense in Gen 4:24; Le Gen 26:28; Job 5:19 (Lapide). Theft under the Mosaic Law was punishable by a fivefold, fourfold, and twofold restitution (Exo 22:1-4, Exo 22:9), and, in the event of this not forthcoming, the delinquent was to be sold into slavery (Le 25:89). In 2Sa 12:6 a fourfold restitution is mentioned, and in the New Testament Zacchaeus promises to restore fourfold if he could be convicted of fraud (Luk 19:8). In the attempts to reconcile the “sevenfold” of our passage with the requirements of the Mosaic Law, Aben Ezra says that the combined penalties for two cases of theft are contemplated, and others that in the time of the writer the penalties had been increased. But proof of this is wanting. Grotius’s explanation is more curious than correct, viz. that if the theft be repeated seven times, and he be “taken” seven times, the thief should only be punished by being forced to make restitution with some addition. Both the Greek and Roman law demanded a twofold restitution. Selden maintains that theft would have been subjected to the usual punishment. We may therefore come to the conclusion that “sevenfold” is used in the sense indicated above. As to any objection which may be raised on the seem of inconsistency in talking of a man malting restitution, and giving all his substance when he steals to satisfy his hunger, it may be remarked that he need not necessarily be without substance of some sort or other, and he could acquire subsequently sufficient to satisfy the demand. On the question whether a person is justified by extreme want in stealing, see Grotius, ‘De Jure Belli et Pacis,’ 2, 100, 2, 6; Puffendorf, ‘De Jure Not. et Gent,’ 2, 100, 6, 5; Blackstone, ‘Commentary,’ 4.2 4.
Pro 6:32
But whoso committeth adultery with a woman lacketh understanding. The adversative “but” is wanting in the original, but is clearly demanded by the contrast which is instituted. The man who steals from hunger has a motive for so doing, but the adulterer has no such excuse for his crime, which is an unwarrantable invasion of his neighbour’s rights. Because there are honest ways for satisfying his desires, he therefore “lacketh understanding.” Committeth adultery with a woman; Hebrew, noeph ishshah; LXX; ; Vulgate, qui adulter est; i.e. an adulterer. The Hebrew naaph, “to commit adultery,” is here followed by an accusative, as in Le Pro 20:10 and Jer 29:23. Lacketh understanding; Hebrew, khasar-lev; deficit corde. The verb khaser is “to be devoid of anything,” “to lack.” The expression, which occurs again in Jer 7:7 aud Jer 9:4, refers to the brutish and stupid condition to which lust has reduced him. Lust has displaced right reason. He is expers judicii (Syriac), devoid of judgment, without intelligence, senseless and stupid. In modern phraseology, he has taken leave of his senses. Both the LXX. and Vulgate have combined the two branches of this verse, the former rendering, “But the adulterer, on account of want of intelligence, compasses the loss of his life,” and the latter, “But the adulterer, on account of want of intelligence, loses his life.” He that doeth it destroyeth his own soul; or literally, whoso will destroy his life he will do this, i.e. adultery. So Ariae Montani, Munsterus, Chaldee Targum. The man who commits adultery is a self-murderer. The phrase, mashkith naph’sho, corrumpens animam suam, may be resolved into the concrete “a self-destroyer,” as Delitzsch. The following verses seem to indicate that it is the temporal life which is referred to in nephesh, but the meaning of the term may be extended to embrace not only physical loss of life, but also moral and spiritual loss. By the Levitical Law adultery was punished by death: “The man that committeth adultery with another man’s wife the adulterer and adulteress shall surely be put to death” (Le Jer 20:10; cf. Deu 22:22; Joh 8:4, Joh 8:5; see also 1Th 4:6).
Pro 6:33
A wound and dishonour shall he get; and his reproach shall not be wiped away. Two other things more immediate await the adultererpersonal chastisement and loss of reputation. It seems clear that “a wound” (Hebrew, negav, “a stroke” or “blow”), used here in the singular, collectively refers to the corporal punishment, which the outraged husband will inflict upon the adulterer (Delitzsch, Zockler. Lapide). (For the word, see Deu 17:8; Deu 21:5.) It may also have reference to the punishment inflicted by the Law. In the LXX. the idea is expressed by , i.e. “pains,” and so gives colour to Lapide’s explanation of “afflictions of every kind” The Vulgate gives a moral turn to the meaning, and coordinates the word with “dishonour:” Turpitudinem et ignominiam congregat sibi, “Dishonour is the ignominious treatment he will receive on all hands.” The second part of the verse states that a brand of disgrace will be attached to his name which will be perpetual, not confined to this life only, but extending beyond it, so that men will never recall it but with this stigma (Patrick, Mercerus). On shall be wiped away (Hebrew, timmakeh, the niph. future of makhah, “to wipe off, or away,” and in hiph. “to be blotted out,” equivalent to the Latin delere), see Deu 25:6; Eze 6:6; Jdg 21:17. The LXX. renders , and adds, , “forever.” The statements of the verse are illustrated by Horace, ‘Satires,’ lib. 1.2, 37, who describes the dangers and mishaps which befall the adulterer and fornicator.
“Hic se praecipitem tecto dedit; ille flagellis
Ad mortem caesus: fugiens hic decidit acrem
Praedonum in turbam: dedit hic pro corpore nnmmos.”
Pro 6:34
For jealousy is the rage of a man: therefore he will not spare in the day of vengeance. The first hemistich is adduced as a reason for what has preceded, while the concluding hemistich and the following and last verses are a deduction strengthening what has been stated before, and also showing that the punishment will be inevitable. The general consensus of commentators and texts is to connect the two hemistiches of this verse. Thus the LXX; , “For the wrath of her husband filled with jealousy shall not spare in the day of judgment;” the Vulgate, Quia zelus et furor viri non parcet in die vindictae, “For the jealousy and rage of a man shall not spare in the day of vengeance;” the Syriac, Nam quia furor mariti plenus est zelotypia non parcet in die retributionis, “For because rage of a husband is full of jealousy he shall not spare in the day of retribution.” So the Arabic, and the Tigarina Versio, and among the commentators Durandus. Dathe, Doderlein, Holden. But the Hebrew simply makes the statement, ki-kimah khamath-gaver, quia zelus excandescentia viri, i.e; as in the Authorized Version, “for jealousy is the rage of a man,” ki, equivalent to the Greek , “for” and kinah is the subject of the sentence. The Hebrew kinah is “jealousy” as in Pro 27:4, “Who is able to stand before envy?” or, as margin, “jealousy.” The ordinary copulative verb “is” is best understood as connecting the subject and the predicate; “the rage of a man,” Hebrew kamath-gaver, as above, i.e. “the glow of a man’s anger” (Delitzsch), or “a man’s fierce anger” (Zockler). Jealousy awakens and inflames the wrath and anger of a man or husband to its highest pitch. It evokes the strongest feelings for revenge. Man; Hebrew, gaver, equivalent to ish, “a man,” in opposition to “a wife””a husband,“ as here. The word is chiefly found in poetry. Its derivation, from gavar, “to be strong,” serves to bring out the idea also of the intensity or force of the jealousyit burns or rages with all the might of the man. The latter part of the verse in the Hebrew is simply, “and he will not spare (v’lo-yakh’mol) in the day of vengeance.” The Authorized Version “therefore” serves to bring out the deduction, though it does net occur in the original. He will not spare; i.e. the injured husband will not show any clemency or mercy to the adulterer, the man who has wronged him so deeply. In the day of vengeance; Hebrew, b’yom nakam. The expression may refer to the time when the adulterer is brought before the judges, but more probably to every occasion on which the husband can exercise his vengeance. So Gejerus. For the expression, of. Isa 34:8, “The day of the Lord’s vengeance;” Job 20:28, “The day of his wrath;” and Pro 11:4, “The day of wrath.” Jealousy is implacable (see So Pro 8:6, “Jealousy is cruel as the grave”).
Pro 6:35
He will not regard any ransom; neither will he rest content, though thou givest many gifts. No recompense or atonement, nor any gifts however great, will buy him off. These are supposed to be offered by the adulterer to the enraged husband, who, however, will never rest till he effects the utter ruin of his injurer. The literal rendering of the first hemistich is, “He will not accept the face of any ransom.” The phrase nasa phanim, is equivalent to the Greek , and signifies “to give a favourable reception to the outward expression of any one.” The figure is taken from lifting up the face of a suppliant, the radical meaning of the verb nasa being “to take up,” “to lift up.” The ransom; Hebrew, kopher (the word usually applied to designate the price of redemption, mulct, or line demanded for expiation of a crime; see Exo 21:30; Exo 30:12; Num 35:31, Num 35:32); here the bribe offered by the adulterer to be let off will be altogether rejected, however alluring, the word p’ney, “face,” carrying with it the idea of something recommendatory. For the expression, nasa phanim, cf. Gen 19:21; Gen 22:21; Job 13:10; Job 13:8; and Mal 1:8. The LXX. rendering is, , “He will not commute for any redemption his enmity.” Neither will he rest content; literally, and he will not be willing; Hebrew, v)lo-yoveh; LXX; , “nor may it, i.e. his enmity, be dissolved or weakened.” (On the verb avah, “to consent to,” or “to be willing,” see Pro 1:10.) Many gifts, each increasing in value, may be offered, but he will not be willing to forego his right of revenge. Though thou givest many gifts. It is noticeable that the address, which has been adapted to the third person, here becomes personal, and so takes up the form originally employed in verses 20-25. A hypothetical case has been imagined in verses 26-35, but still with the thought underlying it that it applies to the person addressed. “Though thou givest many gifts,” or more literally, “though thou multipliest the gift,” brings the matter homo to the young man. Gifts; Hebrew, shokad, “the gift,” is the word usually employed to designate the bribe offered to corrupt a judge (see Exo 23:8; Deu 10:17; Deu 16:19; Deu 27:25; 1Sa 8:3). Here it refers to the money offered to free from punishment. The Vulgate gives the idea that these gifts or bribes are offered by a third party on behalf of the adulterer: Nec acquiescet cujusquam precibus, nec suscipiet pro redemptione dona plurima. On these two last verses Lange remarks, “Just as little as the adulterer, taken in his adultery, is left unpunished by the injured husband, so little, yea, even less, wilt the spiritual adulterer remain unpunished of the Lord (1Co 3:17).”
HOMILETICS
Pro 6:1-5
The surety
Our Christian charity may naturally be shocked at the selfishness apparently inculcated by the frequent warnings against giving security for others that are scattered up and down the Book of Proverbs. They have done more than anything else to lead people to regard the standard of morality of the Proverbs as low and worldly. Let us consider the subject from various points of view.
I. THE STANDARD OF MORALITY OF THE BOOK OF PROVERBS IS LOWER THAN THAT OF THE NEW TESTAMENT. Let this fact be clearly recognized. Revelation is progressive. Doctrine is only revealed by degrees. The same applies to ethics. Such a method is most suited to the moral education of the race. A less-advanced people can only live up to a less-elevated principle. If the standard be raised too high, it ceases to be effective, and becomes like a counsel of perfection, which ordinary people disregard. On the other hand, Christians have no excuse for taking refuge in the lower principles of an obsolete dispensation.
II. AN EXCLUSIVE ATTENTION TO ONE DUTY WILL ALWAYS MILITATE AGAINST OTHER DUTIES. Duties cross and qualify one another. Each taken by itself and pressed to its extreme wilt lead to conflict with others. Now, here prudence only is commended. To enforce it the more powerfully, other duties are for the time left out of sight. When they are taken up they will qualify, it considerably.
III. IT IS FOOLISH TO UNDERTAKE AN OBLIGATION WHICH WE ARE UNWILLING TO CARRY OUT. It is so easy to make chivalrous promises. But immense harm is done by overhaste in professions of generosity. Let a man count the cost enough to see whether he is morally able to bear the strain before making a very liberal offer.
IV. MUCH EVIL WAS DONE BY THE MONEY LENDING SYSTEM OF THE JEWS. The laws of debt were most stringent, and “the goods of the sureties might be distrained, or they even sold as slaves, just as in the case of insolvent debtors.” Such an outrageously cruel state of things was justly deprecated.
V. OTHER MORE PRESSING CLAIMS FORBID US TO CONTRACT SOME OF THE MOST EXACTING OBLIGATIONS. The good-natured Jew who beggared his children and lost his liberty by becoming surety to a spendthrift, robbed those who had most right to enjoy his property, and hindered himself from doing more good in the future. The duty of a man to his family is often pleaded as an excuse for some act of mean selfishness. Nevertheless, the duty is real, and must not be neglected. A man has no right to risk his children’s welfare in order to oblige a friend. People who are too hasty in putting their names to bills should remember thin
VI. THE SURETY IS ONLY ADVISED TO ESCAPE BY JUST MEANS. He is not told to break his promise, to hide, to leave the country. He is urged to seek a release by requesting his friend to grant it him. Such a course is humiliating. But it is not dishonest.
Pro 6:6
The ant
Scripture sends us to nature. Even the smallest works of nature are full of Divine lessons to him who has eyes to read them. Sometimes we are bidden to consider the heavens, but now we are invited to consider the ant. The telescope has its lessons; so also has the microscope. But when a man refuses to hear the voice of God, will he hear the voice of an insect prophet? Possibly. It takes an eagle’s eye to gaze at the sun; but any eye can look on the earth. If a man’s vision is too weak to look at the burning bush, the fiery pillar, the mystic Shechinah, let him turn his eyes to the glowworm at his feet, and perhaps even that humble torch bearer may rave him from stumbling.
I. GO TO THE ANT, AND LEARN NOT TO DESPISE LITTLE THINGS. Of late the doings of the ant have been very carefully looked into, and very wonderful facts have come to light. Among ants there are engineers, constructing elaborate tunnels and carrying on complicated building operations; stock-keepers, guarding and feeding the aphis, like a cow, for the juice they extract from it; agriculturists, carefully clearing ground of all weeds, in order to let only certain grasses grow within the prepared area, and storing up corn underground, which by a marvellous instinct they first kilt so as to prevent it from germinating; slave holders, who attack tribes of black ants, carry off the young and keep these to wait on them and feed them, becoming meanwhile so helpless as to be absolutely unable to feed themselves, and dying of starvation when deprived of the help of their slaves; and some so far imitating our habits as to keep pet insectsinsects which they feed and attend to but which apparently render them no service, As we look at the diminutive ant, we may well wonder
“That one little head could carry all he knew.”
We must not mistake bigness for greatness. Tartary is bigger than Greece. Athens was a little city in comparison with Babylon. Despise not one of the little ones. And we too with our short lives and dwarf powers, may we not do something worth living for?
II. GO TO THE ANT, AND LEARN NATURE‘S LESSON OF WORK. It is with no small labour that the agricultural ant of Syria clears its field, keeps it well weeded, gathers in the corn, and stores this in subterranean granaries. Nature is a great factory. All life involves work. Even the silent forest apparently sleeping in the hush of noon is busy, and if only we had ears to hear, we might detect the elaboration of the sap and the growth of the leaf, showing that every tree is hard at work on its appointed task.
1. Work according to ability. The ant cannot build a cathedral. But he can make an ant hill. “Whatsoever thy hand findeth to do, do it with thy might.”
2. Work in face of danger. One careless footstep may demolish a whole city of ant life, and crush hundreds of its inhabitants. Yet the little creatures toil on without heeding a danger which they cannot avert.
3. Work perseveringly. Any one who has watched an ant struggling with a heavy load may well be rebuked by the patient insect. If the ant hill is destroyed, the ants soon set to work and commence mining and building, and reducing the chaos to order again.
4. Work harmoniously. It is the union of great numbers that enables the ants, though a very small folk, to effect very considerable results. The Church can do what passes the power of individuals, but only when the individuals are severally doing their share of labour.
III. GO TO THE ANT, AND LEARN THE DUTY OF PROVIDING FOR THE FUTURE. The ant works from instinct, and we must admire the wisdom of the great Maker, who has taught it unconscious habits of providence. But we are endowed with powers of looking before and after, and therefore are left to our own will to be deliberately provident. It is strange that many people have no prudence in temporal things. In prosperous times they are recklessly self-indulgent. In harder times they are in destitution. These people abuse Christian charity; and unwise Christian charity is guilty of indirectly encouraging their improvidence. Thus they lose independence, self reliance, and the wholesome discipline of present restraints for the sake of future needs. But if earthly prudence is practised, shall we stop there? Are we consistent in our providence? We have provided for the natural winter: have we provided for other, more terrible, winters? We may have a philosophy of life which suits the happy sunshine, but how are we provided against the storms and frosts of the winter of sorrow? There is a wintry blast that ultimately kills the hardiest flower. Have we made provision for the winter of death? Happy they who in bright summer, and happier they who in youth’s springtime, have found a Saviour who will be their Bread of life and their Shelter in the chilis of grief, in the dread winter of death!
Pro 6:14
Sowing discord
I. THE SOWER. He may be of various characters.
1. A malignant person. Such a one delights in the mischief he makes. He flings the firebrand with fiendish glee because he loves to witness the conflagration. He is a true child of Satan, one to break the peace of Eden, one to set Cain to murder his brother.
2. A person greedy of power. It is easier to make trouble than to mend it. Nothing is more simple than to scatter seeds of quarrels. A single pebble flung into the middle of a mountain tam will shatter the fair mirror of crag and sky, and spread disturbing wavelets to every shore. There is a sense of power, of producing a great effect, in mischief making.
3. A selfish person. If we always claim our does and exact our pound of flesh, we must be perpetually embroiled in quarrels. Disregard to the rights of others, which is only too common with the selfish, will lead one individual to plunge a whole society into confusion.
4. A heedless person. It is so easy to sow discord that we may do the mischievous thing before we are aware of our folly. It needs care and watchfulness to avoid this disastrous conduct.
II. THE SEED.
1. A misrepresentation. Thomas Carlyle pointed out how often rational quarrels and wars spring from “misunderstandings.” If we knew each other better we should be more friendly. Our acquaintances tend to become our friends. But a misrepresentation is the parent of a misunderstanding, and as such the seed of discord.
2. A hot word. If we approached a troublesome question calmly and patiently we might see a way of avoiding all quarrelling over it. But when the anger is roused everything appears in its worst light; there is no inclination to smooth ever a difficulty; on the contrary, opposition is magnified.
3. An unkind word, This may be spoken deliberately. The more cool the speaker, the more cutting his speech.
III. THE SOIL. The discord is sown “among brethren.”
1. A possible soil. One would say that here no quarrels can grow. But, alas! they who should love most can hate with bitterest hatred, or, if no deep dislike be engendered, they may still quarrel most fiercely. The first quarrel was between brethrenCain and Abel. Esau and Jacob, the two Hebrews whom Moses rebuked in Egypt, the nations of Israel and Judah, were all brethren in discord.
2. A fruitful soil. Surely it would be thought discord among brethren cannot last and spread. But experience proves the contrary. Family feuds are deep, bitter, enduring. Church quarrels are most rancorous. Civil war is sanguinary.
IV. THE HARVEST. This discord is no slight thing like the breeze that disturbs the lake for one moment and speedily leaves it to resume its normal placidity.
1. It is painful. Pride may conceal the wound, but the sore is not slight. No misery is greater than that of fancily quarrels.
2. It is injurious. It raises evil passions, hinders harmonious action, wastes resources in internecine strife. All men are of one blood, therefore all war is discord, among brethren; and who shall measure its frightful harvest of woe?
3. It is unchristian. The gospel proclaims and enforces brotherhood. It helps us to realize the dream of the psalmist, “Behold how good and how pleasant it is for brethren to dwell together in unity!” (Psa 133:1). Christ blessed the peacemaker (Mat 5:9).
Pro 6:16-19
Seven hateful things
It is certainly best for us to think most of “whatsoever things are lovely, of good report,” etc. but the couleur de rose view of human nature that comes of a fastidious objection to look at the darker shades of character is not only false, but also dangerous, since it tempts us to ignore our own failings and to neglect the duty of rebuking sin and of labouring to better the world. The physician must study pathology. The patient must allow his disease to be examined. We must therefore sometimes set ourselves to the unwelcome task of considering hateful things. Let us look at the general features of the seven abominations.
I. THEY ARE DEFINED IN DETAIL. We are not only told that sin is odious. Particular sins are specified. A general confession of sin may be made without any admission of guilt in regard to one’s own special faults. The proud man will confess himself a miserable sinner while he refuses to see the evil of his pride. Therefore we must consider our sins in the concrete. Only thus can we feel true compunction and make practical repentance. Six hateful things are mentioned; then a seventh is added as a sort of after thought, and to suit the requirements of the poetic form of the enigma. It is thus made apparent that the seven is not a definite number intended to exclude all others. Seven is a round number, and the list might easily be lengthened. In fact, we have just seven specimen abominations. Therefore let no man flatter himself because his peculiar failing may happen to be omitted. All transgression of the Law is sin, and is hateful in the sight of God. When particular evils are denounced, remember that they are but specimens of a large and varied and wholly abominable host of sins.
II. THEY ARE DESCRIBED IN REFERENCE TO PARTICULAR ORGANS. A look, a tongue, hands, a heart, feet. All sin is the abuse of some power or faculty. The organ is innocent in itself, but it is prostituted to a base purpose. Every part of our nature is susceptible of this degradation. The more powers we have, the greater is our capacity of evil doing as well as of well doing.
III. THEY ARE APPARENTLY VERY UNEQUAL IN GUILT. The promiscuous collection of bareful things is surprising. It looks as though they were flung together with little consideration. Possibly this is designed, that we may not so much compare respective degrees of sin but hate and eschew all evil, the least sin being hateful to God. Pride, lying, murder, are in close juxtaposition. It is not asserted that the three are equally guilty. But no measure is given for discriminating between them. The casuistry of such measurement is demoralizing. Moreover, the difference is often not so great as we think. The crime that sends a shock of horror through the country and leads us to regard the doer of it as an inhuman monster, may come from no blacker sink of iniquity than that which sends forth a sin wearing a much less tragic hue.
IV. THEY ARE AS A WHOLE CHARACTERIZED BY FEATURES THAT ARE SPECIALLY REPROBATED IN CHRISTIAN ETHICS. The first and the last of the hateful things are the exact opposites of the first and the last of the graces named in the seven Beatitudes of the Sermon on the Mount. Pride, lying, cruelty, are the opposites of the Christian duties of humility, truthfulness, and charity. The sin of the heart and imagination is condemned as well as that of the hands.
V. THEY ARE ALL CONDEMNED ON ACCOUNT OF THEIR HATEFULNESS IN THE SIGHT OF GOD. Morality is not created by the flat of the Divine will. It is eternal, necessary, immutable. God is holy because he lives according to it. But God’s relation to morals adds a new sanction. Wickedness then becomes sin. The hatefulness of sin in God’s sight should be to us its greatest condemnation, not only because God will punish it, but because it separates us from the love of God.
Pro 6:20-22
Parental training
I. SOUND PARENTAL TRAINING IS THE SUREST FOUNDATION FOR A GOOD AFTERLIFE. Both parents are here named. Neither has a right to delegate to the other his or her share of the great responsibility. In early days this rests chiefly with the mother, and throughout life her moral influence is likely to be the more persuasive. Here is woman’s great work. Man fills the world with the noise of his busy doings. But woman has a no less great and useful task in moulding the characters of the toilers of the future. Yet the father has his duty in parental training; and there are often special circumstances in which his knowledge of the world or his firmness of control is essential. Let parents feel that nothing can take the place of home training. The Sunday school cannot do the work of the mother’s counsel. No pressure of public duty should let a man excuse himself for neglecting the religious training of his children. He deludes himself if he thinks he can do it by proxy, be the substitute ever so efficient a teacher. Nothing can take the place of the anxious watchfulness of parental love.
II. SOUND PARENTAL TRAINING IS OF LITTLE USE UNLESS IT IS RIGHTLY RECEIVED BY THE CHILDREN. The child has his duty in regard to it as well as the parent. His will is free. The best seed may be wasted on bad soil. It is his duty to treasure up wholesome home lessons as the most valuable portion divided to him. How mad is the desire of some to escape from the control of the home to the fascinating liberty of the world, of the perils and deceits of which they are so ignorant? Why should the young man be so anxious to take a journey into a far country out of the sight of those who have his interest most at heart? Perhaps there have been unwise restraints in the home. But escape from them is no excuse for rushing to the utmost bounds of licence.
III. SOUND PARENTAL TRAINING, WELL RECEIVED AND FOLLOWED, IS A GREAT BOON FOR THE WHOLE OF LIFE.
1. It is a source of quiet restfulness. It keeps one while sleeping. After the feverish tumult of the day, to retire to rest with hallowed memories lovingly recalled, what a help it is to peace of heart!
2. It is a guide in duty and in danger. “When thou goest, it shall lead thee When thou awakest, it shall talk with thee.” These old memories rise up to cheer in dismal tasks or to warn from deceitful temptations. And if they have become doubly sacred because the voice that spake the words of counsel is hushed in death, shall they not also be more reverently cherished? Who knows but what those patient, gentle eyes that followed the child in his nursery griefs and joys may be looking down from the heights of heaven to watch him still as he bends to the hard toil of life?
Pro 6:23
The object of religious teaching
I. IT IS TO SERVE AS A LIGHT. How much so called religious teaching “darkens counsel with words without knowledge”! We do not give right Christian instruction when we urge upon the belief of people unintelligible dogmas in phrases which are to them meaningless. Like the book Hamlet was reading, very much that is crammed into children is “words, words, words.” You cannot teach that which is not understood. The first thing is to open the eyes of the scholar, to throw light on regions of the unknown. Revelation is illumination. Christianity is not a rule of dark superstition, but a religion of light.
II. THIS LIGHT GIVES A NEW INTERPRETATION TO ALL THINGS. The light does not create the objects it shines upon, it only makes manifest what was previously hidden, but not the less solidly existent. So religious revelation does not create. The doctrines of Christianity, if they are true at all, represent eternal facts. The New Testament brings these facts to light. Thus Christ has taught us to call God “Father,” but he was our Father before the great Teacher came into the world. Earthly facts have new meanings as new lights fall upon them. The light of eternity transforms the whole appearance of life. Under its rays “all things become new.” The pleasures, the sorrows, the duties, the gold, the food, the houses, the land, are there still, but they take on quite other hues, and range themselves in strangely altered ranks of interest. When the sun rises, the horrible monsters that loomed on us through the night resolve themselves into homely barns and familiar trees, while the distant mountain range that had been invisible before displays its silent solitudes in all their awful splendour.
III. THE MISSION OF THIS LIGHT IS TO GUIDE OUR CONDUCT, “Reproofs of instruction are the way of life.” This teaching is not given merely to satisfy our curiosity, nor simply to develop our mental powers. When theology is pursued with the thirst for knowledge only, it eludes our grasp. When it is degraded to the functions of mental gymnastics, it is wrecked and ruined. The end of revelation is practical and momentous. Scripture is to serve as a “lamp to our feet.” Religious teaching should not aim at merely exciting intellectual interest, nor at solving abstract problems, nor at inculcating authoritative dogmas, but at guiding men into the way of peace and life. Therefore:
1. Do not be disappointed if it adds as many mysteries as it explains; so long as it sheds light on our path we can afford to find that it makes the darkness in some other regions the more visible.
2. Do not be content with hearing, understanding, assenting to religious instruction. It fails wholly of its object if it does not lead us to Obey it, to walk in its light.
Pro 6:27
Fire in the bosom
I. SIN IS FIRE. Fire has an activity that mocks life; it is full of noise and movement. It hisses like a demon serpent; it sends forth its tongues of flame like living creatures. Yet it is lifeless and the deadliest enemy to all life. Though some animals are drowned in water, others are fitted to find it their natural element; but all living creatures perish in fire. The phoenix is an impossibility. So sin mocks life and beauty and healthy energy. But it is only a death power.
1. It is destructive. Fire exists by consuming its victims. So sin does not simply use, it destroys the faculties it works through.
2. It tends to spread. Fire leaps from object to object, rushing over a wide prairie, enveloping a whole city. “Behold, how great a matter a little fire kindleth!” (Jas 3:5). So sin spreads through the soul, and from one man to another.
3. It converts into fire everything that it lays hold of. So sin turns all that comes under its power into its own nature.
4. It rages furiously. Nothing is so like madness as a great fire. It is infinitely more horrible than the wildest tempest of wind and water. Sin is a fury of passion.
5. It leaves smouldering embers and dismal heaps of ashes. When the fire of passion is burnt out, the soul is left charred, empty, dismal, as but dust and ashes.
II. THE SINNER CARRIES FIRE IN HIS BOSOM.
1. It is in himself. You cannot kindle the fires of your sin outside your own soul at a safe distance. You cannot even sin with your hands while your heart is untouched. When sin is indulged, it takes up its abode in a man’s bosom. It enters his affections, it lies close to his heart, it coils about his very life.
2. Moreover, he who takes this fire in his bosom cannot readily get rid of it. It penetrates deeper and deeper and spreads further and further, till it fills the whole man. It is not possible to sin for a moment and leave the scene of guilt scatheless. He who enters the furnace of sin lets the fire of sin enter his own bosom, and when he goes forth carries it with himhimself a furnace of sins!
III. THE SINNER WITH FIRE IN HIS BOSOM WILL FIND IT BURN HIM. Men talk of the fires of retribution as though they were kindled in some remote region by some unknown executioner, and so they are often as little moved by the thought of them as they are affected by the heat of the stars. But the fire in a man’s bosom will bring its own retribution. The wicked man has a hell within him. He is becoming like Milton’s Satan when he felt the impossibility of escaping from hell because of his own fearful state, and exclaimed, “Myself am Hell!” This is natural. It would require a miracle to prevent the fire in the bosom from burning. But these terrible thoughts are not intended to induce despair. Rather they should so awaken us to the horror of sin as to lead us to shun it as we would run from a house on fire, and make us so realize our danger as to seek safety in that fountain opened for all uncleanness which can quench the fires of sin and stay all their fatal consequences.
Pro 6:30, Pro 6:31
Motive and responsibility
I. GUILT IS TO BE MEASURED BY MOTIVE. The starving pickpocket is not so wicked as the well-to-do house breaker. Even in the low depths of crime moral distinctions need to be observed, lest we do grievous injustice to our most unhappy fellow men. The principle that guilt is commensurate with motive rests on the Christian conception of it as an inward fact. This makes it always difficult to form a correct judgment of other people. The rough external standard of the law must be applied by the administrators of civil justice, because no other standard is within their power. But it still remains true that the judge who pronounces sentence may be a much worse man than the prisoner whom he sends to the hulks.
II. PRIMARY NECESSARIES ARE PRIOR TO CONVENTIONAL LAWS. It is an instinct of the most elementary character that prompts the hungry man to take food. Of course, it is still possible for moral laws to interfere with the pursuit of the object of that instinct, and we must always recognize that moral laws are higher than natural instincts. But in our complicated modern civilization we are not dealing with the direct and simple impact of those lofty and inflexible laws. We are brought into contact with very curious social arrangements, and the laws of right and justice are only allowed to work themselves out by means of an extraordinary social machinery. Under such circumstances there may be room for a protest of instinct against convention, though there can never be an excuse for the enjoyment of any personal desire when that is contradicted by absolute morality. The hero of Victor Hugo’s story, ‘Les Miserables,’ is not regarded as a vulgar thief when he steals the loaf from the baker’s shop to feed his starving family. He appears as a revolutionist protesting against what he feels to be an unjust distribution of property. A healthy Christian conscience must condemn his action; but in such a case every human heart will give great weight to “extenuating circumstances.”
III. RESPONSIBILITY CANNOT BE MEASURED BY MOTIVE. Here a new element is introducedone which cannot be lightly set aside. A man must reap the consequences of his deeds, no matter what motives prompted them. If he acts foolishly from the best of motives, he must suffer for his folly; if he offends against social law, no plea of primary necessity will exonerate him from the penalty. In a world of law and order we must look to the results of our conduct as well as to its inward urging principle. Moreover, if we injure any one without the least malice, but only through what we regard as sheer necessity, the fact of the injury does not vanish, and we are under an obligation to take the first opportunity to make ample amends. Further, it is the duty of society to see that external right is done, even though those who resist it may be acting with the best of excuses. The thief must be punished, though his starving condition rouses our pity. But surely these painful points of casuistry should never arise. It is the duty of Christians to work for a better social order, wherein no injustice can give the semblance of an excuse to crime.
HOMILIES BY E. JOHNSON
Pro 6:1-5
The perils of suretyship
Here we have –
I. A FEATURE OF ANCIENT LIFE. The warnings against incurring this responsibility are very frequent in this book (Pro 11:15; Pro 17:18; Pro 20:16; Pro 22:26). For the bail was treated like the insolvent debtor (2Ki 4:1; Mat 18:25). He was subject to distraint or to be sold into slavery. Ben-Sira (29, 18, seq.) says, “Suretyship hath destroyed many that were doing well, and swallowed them up as a wave of the sea. It hath turned mighty men out of their homes, and they wandered among foreign peoples.” The surety struck his band into that of the debtor, as a sign that he would answer for him. This would be accompanied by a verbal declaration, and hence the man had bound and confined himself”snared himself by the words of his mouth.” The rigidity of ancient custom in this particular told with terrible severity against thoughtless incurrers of responsibility, no matter how kind the motive. Hence
II. THE URGENT NEED OF PRUDENCE. Pro 6:3 : “Since thou hast come into the hand [power] of thy neighbour, stamp with thy foot, and storm thy neighbour;” i.e. be urgent and insistent with the careless debtor for whom thou hast pledged thyself, press upon him the fulfilment of his responsibilities before it be too late. Exercise a sleepless vigilance (Pro 6:4, “Tear thyself free like a gazelle from its haunt, and like a bird from the hand of the fowler”).
III. MODERN REFLECTIONS AND LESSORS.
1. Let us be thankful that the severity of the ancient laws and customs concerning debt and suretyship has been mitigated. The history of the changes of law is one of the best evidences of Christianity, and proof that prior conceptions of God advance side by side with gentler conceptions of social relations and duties.
2. Prudence is a constant necessity, and its cultivation a virtue, though not the highest. We must learn to adjust the claims of prudence and of neighbourly love.
3. Independence is not only a “glorious privilege,” but the firm foundation for the best life enjoyment and life work. These are golden words from Ben-Sira, valid for all time: “Take heed to thyself, lest thou fail. The elements of life are water, bread, and a coat to one‘s back, and a dwelling to hide unseemliness. Better the poor man’s life in his hut than faring luxuriously in others’ houses It is an ill life from house to house, and not to be able to open your mouth where you are sojourning.” To do our own work or God’s work well, we should aim at detachment, disembarrassment, freedom of spirit.J.
Pro 6:6-11
The sluggard admonished
I. THE PICTURE OF INSECT INDUSTRY. The ant was viewed as the very picture of laboriousness in ancient as in modern times. It is interesting that the German word for “industrious” (emsig) seems derivable from amessi, “emmet, ant.” The like may probably be traceable in some English dialects,
1. The industry of the ant has all the appearance of a virtue. For it seems unforced; there is no judge, superintendent, or onlooker, or taskmaster, to superintend its work. Contrast with the representations on various monuments of the taskmasters with whips superintending gangs of labourers.
2. It is provident industry. It lays up against the rainy day. The closer study of ant life by modern observers opens a world of marvel, and suggests other lines of thought. It is sufficient for didactic purposes to note the general principle; the external appearances of nature reveal moral analogies.
II. THE CONTRAST OF HUMAN SLOTH. (Pro 6:9-11.)
1. The lazy man seems as if he would sleep forever (Pro 6:9).
2. He knows not when he has reposed enough (Pro 6:10). An ironical imitation of his langour, his lazy attitude. The arms ever crossed, instead of being opened and ready for toil. “When I begin to turn about,” said the Duke of Wellington, “I turn out.”
3. The result of sloth (Pro 6:11). Poverty surprises him like a robber, and want like an armed man. A striking picture of the seeming suddenness with which men may sink into destitution. But it is only seeming; it has been long really preparing.
III. MORAL ANALOGY AND APPLICATION. Sloth in all its forms is ruinous to body and soul. Mental inertness and vacuity is a common form, The mind must be aroused, interested, filled. Here is one of the great sources of drunkenness, because of depression. If you have no occupation, invent one. Goad your temper by hopes and fears, if it will not wake up without them. In religion “be not slothful.” Work at the practical or theoretical side of it, whichever suits your capacity best. Work out your own salvation. Take it all for granted, and you will presently find that all has slipped away, and naught remains but an impoverished intellect, a stagnant will.J.
Pro 6:12-15
A picture of spite
I. THE SPITEFUL MAN DEFINED GENERALLY. (Pro 6:12.) He is “naughty,” the old English word being expressive; otherwise “a thing of naught,” a “slight man” (Shakespeare); in German heilloss, “unsound,” “unworthy,” and so worthless. Gather up the sense and force of these adjectives, and we get the idea comprehensively of badness, the sensuous counterpart of which is rottenness, corruption.
II. HIS CHARACTERISTICS. (Pro 6:13, Pro 6:14)
1. In mien and gesture and language. His mouth is twisted to a false expression, and utters false things. There is an obliquity and uncertainty in his glance (comp. Pro 10:10). He is full of shy tricks and hintsthe thrust of the foot, nudges and signs with his fingers. “The shrug, the ‘hum!’ the ‘ha!’ those petty brands that calumny doth use” (Shakespeare).
2. In spirit perverse. It is a nature awry, inwardly deformed. Busily inventive, scheming mischief, breeding quarrels (comp. on Pro 3:29). It is a mind naturally active and curious, which, disabled from good, swings inevitably to the other extreme.
III. HIS DESTINY. An overthrow, sudden, utter, irremediable.
1. This is described constantly as the common doom of all kinds of wickedness.
2. The Bible makes sharp distinctions, and opposes characters in an absolute manner. Fine distinctions would run into the infinite. But we must make them in every particular case.
3. The doom ever stands in the relation of correspondence to the guilt.J.
Pro 6:16-19
A catalogue of abominations
I. WHAT IS AN ABOMINATION? The word (as a verb) is of Roman or pagan origin, and denoted the feeling of abhorrence for what was ill-omened. In the moral sphere all evil conduct is like a bad omen, exciting dread and aversion, because boding calamity. In the direct language of the Bible, referring all things immediately to God, abominations are defined as “things that Jehovah hates, and that are an aversion to his soul” (Pro 6:16).
II. AS ENUMERATION OF THESE DIVINE AVERSIONS. The particular number is explained by the parallelism of Oriental poetry generally. It has no direct religious significance.
1. Proud eyes. Literally, lofty eyes. The grande supercilium, or haughty brow, of the Romans. The sensuous expression contains and implies in every case the inner mood. This Divine aversion for pride is deeply marked in the Bible and in ancient thought generally. Pride is an excessthe excess of a virtue of due self-valuation. Therefore it is a disturbing element in the moral world, or God’s order. It tends to disjoint the social system.
2. A lying tongue. The liar is thus a solvent of society. It must break up were lying to become universal, and must decay so far as the vice of individuals becomes the custom of the multitude.
3. Hands of violence and injustice. The tyrant is a usurper of God’s authority. He “plays such tricks as angels weep at.” The judicial murderer sets at naught the justice both of heaven and earth, the rights of God and of men.
4. The malicious, scheming heart. (See on verse 14.) That quick “forge and working shop of thought” (Shakespeare) that we call the imagination may become a very devil’s smithy, a manufactory of the newest implements of mischief, from the patterns of hell.
5. Feet that speed to mischief. All couriers of ill news, eager retailers of slander, all who cannot bear to be forestalled in the hurtful word, who are ambitious of the first deadly blow.
6. The “breather of lies.“ (Verse 19.) The false witness, the lying informer; all who trade in falsehood, and breathe it as their atmosphere.
7. The mischief maker. The instigator of quarrels between brethren (see on verse 14).
All who partake of the leavened bread of malice, rather than of the pure, unfermented, and incorruptible bread of sincerity and truth.
1. Our aversions should be God’s aversions.
2. The reasoning antipathy is the counterpart of improper sympathy.
3. Our love and our hate are liable to aberration if not governed by reason and religion.
4. Instinctive antipathy means only that we have found in another something that is opposed to our personal sense of well being; conscientious antipathy, that we have found that which is opposed to the order of God’s world.J.
Pro 6:20-24
Exhortation to chastity
I. PREFACE. (Pro 6:20; see on Pro 5:1, Pro 5:2; Pro 1:8).
II. EXHORTATION TO MINDFULNESS OF EARLY LESSONS. (Pro 6:21; see on Pro 2:3.) It is in oblivious moments that we sin. We may forget much that we have learned, having outgrown its need. We can never outgrow the simple, early lessons of piety. The chain that links our days each to each in moral progress is the memory of those lessons.
III. VITAL VIRTUE IN THOSE REMEMBERED LESSONS. They have a true vis vitalis. They guide in action, protect in passive hours (see on Pro 3:23, Pro 3:24). In wakeful hours of the night they seem to talk to the heart, as it “holds communion with the past.” “Spirits from high hover o’er us, and comfort sure they bring.” The truth becomes as a guardian angel. There is a junction of light and life in religion (Pro 6:23). What is seen in the intelligence as true translates itself into health in the habits.
IV. THEY ARE SPECIALLY PRESERVATIVE AGAINST THE WICKED WOMAN AND HER WILES. (Pro 6:24; see on Pro 2:16; Pro 5:20.) Nothing is said directly of the reflex effect of vice upon the mind. It is always the danger externally considered that is pointed out. But this is due to the objective presentative form of the biblical thought and speech. We must learn to render the objective into the subjective form, to note how every outward drama has its reflex in the spirit itself; and thus we draw a double benefit from Bible lore. The pictures must be taken first in their proper meaning, then be converted into figures of the inner life.J.
Pro 6:25-35
Warning against adultery
No candid student can ignore the fact that the view of this sin, and the motives deterrent from it, are of far lower order than those of pure Christianity. They do not rise above those of Horace, or any general morality of men of the world. In the sense that the body is the temple of the Holy Spirit, that the soul is in communion with God, we reach that loftier point of view whence the odium of the sin is clearly discernible, and the motives against it are the highest that can be known.
I. SIN SPRINGS FROM THE ROOT OF DESIRE. (Pro 6:25.) This is the general law (Jas 1:14, Jas 1:15). Hence the last command of the Decalogue (Exo 20:17; Mat 5:28). The objects of desire may be good in themselves, but not lawful for our possession, as e.g. anything that belongs to our neighbour. Or the object may only seem to be good in itself, and its possession may be both unlawful and pernicious. This is the case with the adulteress. Her beauty is a deceitful show. It is a symbol with no moral worth behind it. The beauty, the “twinkling eye,” are only sensuous charms. We must not speak of desire abstractly as if it were wrong, but of the indiscriminating desire, which confounds the lawful with the unlawful, the real with the unreal.
II. ADULTEROUS DESIRE BOTH UNLAWFUL AND PERNICIOUS,
1. The extravagance and avarice of the adulteress. (Pro 6:26.) This is a commonplace of observation. Excess in one passion affects the whole moral equilibrium, and she who will lavish away her honour will be reckless of other waste.
2. She is a spendthrift of her lover‘s life. The Hebrew designates the soul or life as dear, or costly. After making havoc of his possessions, she preys upon his life, more precious than all.
3. The deadly certainty of those results of such liaisons. (Pro 6:27-29.) By two impassioned questions the teacher conveys the most emphatic denial of what they suggest.
4. The further certainty of penal consequences on detection. Conveyed by means of an analogy (Pro 6:30, Pro 6:31). The act of the thief who steals to quiet his starving stomach is not overlooked. If apprehended, he is made to restore sevenfold. The Mosaic Law says four or fivefold (Exo 21:36; Exo 22:1, sqq.; cf. Luk 19:8). The “sevenfold” merely expresses a round sum generally; the thief might have to buy off his exemption from legal prosecution with all he had. Much less, then, can the graver crime of adultery escape punishment, if detected. And hence the senselessness and suicidal conduct of the lover (Pro 6:32).
5. Other risks of detection. Castigation and ignominy at the hands of the outraged husband (Pro 6:33).
Exposure to all the fury of excited jealousy, which is unsparing, fiercely vindictive, insatiable, unappeasable (Pro 6:34, Pro 6:35).
1. The lower motivefear of consequencesis the most powerful deterrent from crime.
2. But the higher motives, derived from the sense of what crime is in itself and in relation to the doer, are needed when the other is not acting.
3. It is not being found out that makes the evil evil,that is an accident; the essence of the clime is in the wrong done to the soul.J.
HOMILIES BY W. CLARKSON
Pro 6:1-5
Answering for others; danger and deliverance
There are times when we are invited and are bound to answer for other peopleit may be with our word, or it may be with our bond. We have all been indebted to the kindnesses of our friends in this direction, and that which we have received from our fellows we should be ready to give to them in return. But it is a matter in which it is very easy to go much too far; in which carelessness is wrong and even criminal; in which, therefore wise counsel is well worth heeding.
I. THAT GOOD MEN ARE EXPOSED TO SERIOUS DANGER IN THE WAY OF SURETYSHIP. (Pro 6:1-3.) Good men, as such. For it is they who are most likely to be in a position to grant the help which is desired, and who are most likely to be induced to do so. The danger is threefold.
1. The appeal is to kindness of heart. It is the young at starting, or it is the unfortunate, or it is those on whom the helpless are dependent, who supplicate our interposition; and it is difficult for the tender hearted to turn a deaf ear to their entreaty.
2. The peril is easily incurred. It was but the taking of the hand in the presence of two or three witnesses; it is but the signing of a name at the foot of a bond, and the thing is done.
3. The result is remote and uncertain. No evil may ever happen; if it should, it will fall some day in the distance.
II. THAT GODLY PRINCIPLE REQUIRES US TO PUT A STRONG CHECK ON INCLINATION.
1. However much our sympathetic feelings may be stirred, however great the pleasure of compliance, and however deep the pain of refusal, we must forbear, when we have not wherewith to meet the demand that may be made on us. To comply, under such conditions, is simple dishonesty; it is criminal; it is an essentially false action.
2. We should imperil the comfort of our own family. Our first duty is to the wife whom we have solemnly covenanted before God to cherish and care for, and to the children whom the Father has entrusted to our charge.
3. We should be encouraging a culpable spirit of unsound speculation.
4. We should be disregarding the general good. No minister can commend to a Christian community a brother whom he believes to be unfit for the post without sinning against Christ and his Church most seriously. No man can recommend an incompetent or unworthy neighbour or friend to a position of trust and influence without doing a wrong which, if it be not condemned in the Decalogue, will be heavily scored in the Divine account.
III. THAT IF WE FIND WE HAVE ERRED, WE MUST DO EVERY POSSIBLE THING TO GAIN DELIVERANCE. (Pro 6:3-7.) There should be:
1. The utmost promptitude (Pro 6:4). When the blow may not fall for some time to come, there is special temptation to procrastinate until it is too late. Seek safety at once; let not the sun go down before the first step is taken.
2. Energy in action (Pro 6:5). We should seek to extricate ourselves and those who are dear to us with the vigour with which the roe escapes from the hunter, the bird from the fowler.
3. If necessary, with self-humiliation (Pro 6:3). We hate to “humble ourselves,” but we ought to be ready to do this rather than allow trouble and ruin to hang over our home.
IV. THAT IF THIS URGENCY BE DUE TO TEMPORAL DANGERS, HOW MUCH MORE IMPERATIVE IS OUR DUTY TO GAIN DELIVERANCE FROM SPIRITUAL PERILS! We may well give “no sleep to our eyes, nor slumber to our eyelids,” until the peril is passed of being called by the Divine Creditor to meet a debt when we “have nothing to pay.”C.
Pro 6:6-11
Sloth and diligence
In this land and in this age, in England in the nineteenth century, there is little room for the sluggard; there is comparatively little temptation to sluggishness; the force of a rushing stream carries all along with it at a rapid pace. Nevertheless, it is true
I. THAT SOME MEN FIND THEMSELVES UNDER SPECIAL TEMPTATION TO SLOTH. This may be a matter of
(1) bodily infirmity, the misfortune of an exceptional physical constitution;
(2) mental disposition, inherited from others, and to a large extent deserving of pity rather than censure;
(3) moral character, the impress of a bad habita spiritual result which has to be blamed as much as to be deplored.
II. THAT IT IS TO BE REGARDED AS UNWORTHY OF CHRISTIAN MANHOOD.
1. It is rebuked by the humbler creation (Pro 6:6-8). That which the ant does instinctively, and without any intelligent guide or instructor, we ought to do, who are endowed with reason, and who have so many human teachers and friends to direct, admonish, and. prompt us; who have, moreover, the admonitions of a Divine Teacher and Friend to enlighten and quicken us.
2. It is contemptible in the sight of man, our brother. There is something more than a tone of strong remonstrance, there is a perceptible admixture of contempt in the address, “Thou sluggard” (Pro 6:6), and also in the raillery of the ninth and tenth verses, “How long wilt thou sleep! Yet a little sleep,” etc. The industrious man cannot look at the slothfulness of the sluggard, at the supineness of the careless, at the dilatoriness of the half-hearted, without irrepressible feelings of aversion and contempt; he is compelled to scorn them in his heart.
III. THAT IT MUST BE OVERCOME IN OUR OWN TEMPORAL INTERESTS. (Pro 6:11.) Sloth soon ends in ruin. Bankruptcy waits on negligence. Temporal ruin comes:
1. Unexpectedly. “Poverty comes as one that travelleth.” It has started a long time, it has traversed many a road, crossed many a valley, surmounted many a hill; but, though travelling long, it is only in sight during the last ten minutes of its journey. So ruin begins its course as soon as a man neglects his duties; it travels far and long, its form is hidden behind the hills, it is only just toward the last that its countenance is seen and recognized; then, before he expected it, Poverty stares him in the face, and grasps his hand with cruel clutch.
2. Irresistibly. “Want as an armed man.” At last no measures can be taken. Friends are alienated, relatives are wearied, all good habits are gone, the courage which might have risen to the occasion is broken by continued sluggishness of spirit; the man is disarmed of every weapon, and is at the mercy of well armed Want. Indolence not only brings about ruinous circumstances, but it robs us of the spirit by which adversity might be met and mastered; it places us helpless at the feet of the strong.
“Let us, then, be up and doing;” for while sloth is rebuked on every side, and leads down to inevitable ruin, on the other hand, diligence
(1) is in accordance with the will of God concerning us (Rom 12:11; 1Ti 5:8; 2Th 3:6-14);
(2) commands a genuine prosperity (see Pro 22:29);
(3) braces the character and imparts spiritual strength;
(4) places us in a position to show kindness to the unfortunate (Eph 4:28);
(5) in the sphere of religion ensures ultimate and complete salvation (2Pe 1:5, 2Pe 1:10, 2Pe 1:11; 2Co 5:9).C.
Pro 6:12-15
The character and doom of the abandoned
Perhaps there is no word which more aptly designates the man who is here described than the word “abandoned.” The “man of Belial” (“the naughty man”) is he who is abandoned, who has abandoned himself, to the promptings of his own evil nature, to the fascinations and tyrannies of sin. Here we see the features of his character and his doom.
I. THAT IN SPEECH HE IS UTTERLY UNPRINCIPLED. “He walks with a froward mouth.” He continually and remorselessly uses the language of falsehood, of profanity, of lewdness, of slander. From his mouth there constantly issues that which God hates to hear, and which is offensive and shameful in the estimation of the good and pure.
II. THAT IN PRACTICE HE HABITUALLY RESORTS TO LOW CUNNING. (Pro 6:13.) He has ways of communicating with others only known to the initiated. He cannot afford to be frank and outspoken; he must have recourse to subtlety, to low tricks, to devices which will cover his thoughts from the eye of the upright. This is
(1) degrading to himself, and
(2) disgusting to others.
III. THAT IN HIS HEART HE IS POSITIVELY MALIGN. (Pro 6:14.) He takes a demoniacal pleasure in doing evil. It is not only that he will consent to sacrifice the claims or injure the character of others if he cannot enrich himself without so doing; it is that he finds a horrible and malignant satisfaction in compassing their ruin; he “devises mischief continually; he sows discord.” To the pure it is incomprehensible that men can positively delight in impurity; to the kind it seems impossible that men can enjoy cruelty, etc. But it is the last result of a sinful course that the “froward heart” scatters mischief on every hand for the sake of the evil thing itself; to him vice and misery are themselves his reward.
IV. THAT GOD WILL BRING DOWN ON HIS HEAD IRREMEDIABLE DISASTER. (Pro 6:15.) The man thinks he can defy his Maker, but he is deceiving himself. God is not mocked; he that sows to the flesh shall reap corruption (Gal 6:8). He has broken away from all Divine restraints; he has thrown off him the arresting hand of a merciful Redeemer, he has silenced the voice of a pleading spirit; but God is not altogether such as we are (Psa 50:21). He will rebuke, and he will set our sins before our souls again. The hour will come, quite unexpectedly, when judgment will overtake him. It may be
(1) public indignation, and the stern rebuke of human society; or
(2) ruin in his temporal affairs,his schemes break down and involve him in their fall, or some one of his victims turns against him; or
(3) sudden sickness and pain lay him prostrate on a bed from which he may never rise, and on which his iniquities may confront him; or
(4) death and eternity present themselves, and demand that he shall look them full in the face (see Pro 29:1).C.
Pro 6:16, Pro 6:17
The condemnation of pride
The simple, strong language of the text tells us that pride is a thing which God hates. We should therefore make some inquiries concerning it, and know all we can learn about it; for who would like to have in his heart and life that which is positively odious to the Father of his spirit?
I. ITS SEAT IS IN THE SOUL. The wise man speaks of the “proud look” or the “haughty eyes,” but he specifies this as it is a most common manifestation of the evil which lies within. Its seat is in the soul, in the lurking thought, in the secret sentiment, in the nursed and nourished convictions, in the false idea. It is in the habit of the heart; it is embedded in the character.
II. IT IS MANIFOLD IN ITS MANIFESTATION. It is most often shown, as intimated, in the proud look, but it may make itself felt in
(1) the disdainful tone;
(2) the contemptuous silence or non-observance;
(3) the cutting sentence;
(4) the exclusive action.
III. IT SPRINGS FROM MANY SOURCES. It may arise from:
1. A consciousness of physical superiorityelegance of figure, beauty of face, muscular strength, etc.
2. Consciousness of mental acquisitionsintellectual force, knowledge, eloquence, etc.
3. Social prominencerank, office, distinction.
4. Recollection of great services rendered.
IV. IT IS HATEFUL IN THE SIGHT OF GOD. This thing “doth the Lord hate.” He hates it, for doubtless he sees in it a heinousness and enormity we do not perceive. But he may hate it because:
1. It is an essentially false thing. We give ourselves credit for that which is not due. “What have we that we have not received’?” The pedestal on which we stand is a false imagining.
2. It is an utterly unbecoming thing. Who are we, the sinful children of men, the body of whom is deserving of condemnation, that we should look down superciliously on others? In any human soul pride is unbecoming, unlovely.
3. It is a cruel thing. It wounds, and it wounds the most sensitive spirits worst. We place, by itself, as demanding particular reference, one evil in pride for which God condemns it, viz.
V. IT SHUTS US OUT OF THE KINGDOM OF HIS GRACE. How can we possibly go in humility and faith to the redeeming Lord, our Saviour, while pride occupies the throne? The man in whom the proud spirit dwells stands afar from the salvation of God. “The Lord resisteth the proud, but giveth grace unto the humble.” “Blessed are the poor in spirit: for theirs is the kingdom of heaven.” “Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven.”C.
Pro 6:16, Pro 6:17
The Divine dislike of deceitfulness
(See Pro 12:22.) God hates “a lying tongue;” “Lying lips are abomination to the Lord.” We must consider
I. WHAT IS THE DECEITFULNESS WHICH GOD DETESTS. It is evident that the “lying tongue” and the “lying lips” are mentioned as the principal instrument of the soul in the sin which is rebuked. It is the sin itself which is the object of the Divine displeasure. That sin is deceitfulness; conveying false impressions to the mind of our neighbour, the wilful blinding of his eyes by untrue words or by false actions. This may be done by:
1. Downright falsehoodthe most shameless and shocking of all ways.
2. Covert insinuation or innuendothe most cowardly and despicable of all ways.
3. Prevarication, the utterance of a half-truth which is also half a liethe most mischievous, because the most plausible and last detected, of all ways.
4. Acted untruthone of the most common forms of falsehood, and perhaps as hurtful to the sinner as any, because it avoids apparent guilt, while it really is as culpable as most, if not as any, of these manifestations of deceit.
II. WHY IT IS SO ODIOUS TO THE RIGHTEOUS FATHER. What makes it “hateful,” “abominable in his sight”?
1. It is inherently heinous. The soul has to make a very decided departure from rectitude to commit this sin. We may say of it, “Oh, ’tis foul! ’tis unnatural!” It is a “strange” thing in the view of the Holy One and the True. It is something which comes into direct and sharp collision with his Divine principles; which, in its own nature, is a painful, oppressive spectacle to his pure spirit. He loves and lives and desires truth”truth in the inward parts;” and with the same intensity with which be loves truth, he must hate, with immeasurable abomination, every shape and form of falsehood.
2. It is ruinous to the soul that practises it. Nothing so surely leads down to spiritual destruction as this sin. It breaks down the walls and breaks up the very foundation of all character. For those who habitually decline from the truth, in word or deed, are constantly teaching themselves to consider that there is nothing sacred in truth at all; they are sliding down the incline at the foot of which is the sceptic’s question, “What is truth?” A man who is false in language or in action is poisoning his soul by degrees; he is a spiritual suicide.
3. It is mischievous to society. “Putting away lying, speak every man truth with his neighbour; for we are members one of another.“ Human society depends on truthfulness in its members for its prosperity, comfort, and almost for its very life. What if we constantly doubted one another’s word? The men of truth and trustworthiness are the salt of society. The men of lying tongue are its pest and its peril. Our neighbours have a right to claim of us that we shall put away lying lips and shall “speak the truth in love.” God, who cares for the well being of this human world, hates to see his children weakening, wounding, endangering that world of man by falsehood and deceit.
III. WHAT GOD WILL DO WITH THOSE WHO ARE GUILTY. He will surely punish them. He does so
(1) by making them bear their penalty in the shape of spiritual demoralization;
(2) by bringing down upon them first the distrust and then the reprobation of their fellows;
(3) by excluding them firmly and finally from his own fellowship. He that does not “speak the truth in his heart” may not abide in his tabernacle here (Psa 15:1); he that deserves to be denominated a liar will be banished from his presence hereafter (Rev 22:15).C.
Pro 6:16-19
The brand of God
God placed a brand on the first murderer’s brow, and he carried the curse with him to his grave. He does not mark us thus now with such signs of guilt; nevertheless, he has made it clear as the day that there are some men who are the objects of his very high displeasure. We know from the text that among these are
I. MEN OF A PROUD HEART. (See above.)
II. MEN OF A FALSE SPIRIT. (See above.)
III MEN THAT ARE RESPONSIBLE FOR OTHERS‘ DEATH. (Pro 6:17.) Those whose “hands shed innocent blood” are strongly condemned of him. These include, not only
(1) men guilty of murder and manslaughter in the literal sense, but also
(2) those who are responsible for the death of the innocent through culpable carelessness (e.g. an indifferent and negligent judge or reckless captain), and also
(3) those who, by their heartlessness in family or social life, crush the spirit and shorten the life.
IV. MEN THAT PLOT MISCHIEF. “A heart that deviseth wicked imaginations” (Pro 6:18). These are they who use their inventive faculties, not for the good of their race, nor for the maintenance of their families, but for the base and shameful purpose of bringing some of their fellows into distress, if not into ruin; they contrive their overthrow only to enjoy their discomfiture.
V. CRUEL EXECUTIONERS or WRATH. “Those whose feet are swift in running to mischief” (Pro 6:18); these are they who take a savage delight in being the instruments of punishmentthe gaoler, the soldier, the executioner, who gloat over their work of severity or blood.
VI. FALSE WITNESSES. (Pro 6:19.) One of the most solemn and responsible positions a man can occupy is the witness box; he stands there, invoking the dread Name of the Eternal himself to cause justice to be done. If then he perjures himself, and “speaketh lies” when actually under oath, he defies his Maker, perverts justice, wrongs the innocent or releases the guilty, is disloyal to his country, outrages his own conscience. Well may he be among those whom God especially condemns.
VII. MEN THAT DISTURB HARMONY. “He that soweth discord among brethren” (Pro 6:19). “Blessed are the peacemakers,” said the Master. “Cursed are the mischiefmakers,” says the text. If we do not actively promote peace and good will, surely we need not be the abettors of strife. There are two degrees of guilt here: there is the mischief making which is due to culpable thoughtlessness, repeating words which should have been allowed to fall to the ground, unintentional but decided misrepresentation, etc.; and there is the darker wrong, to which a heavier penalty is due, deliberate and wanton disturbance of previous harmony. This is
(1) bad in the social circle,
(2) worse in the home,
(3) worst in the Church of Christ.
Let it be remembered that:
1. God hates these things; they are utterly abhorrent to him. He cannot regard them without Divine repugnance.
2. God is “much displeased” with those who do them; his holy and awful wrath must extend to those who “do such things.”
3. God will surely punish those who impenitently persist in them (Rom 2:2-9).C.
Pro 6:20-35
Sin and safety
These verses may teach us
I. THAT MAN LIES OPEN TO STRONG AND SAD TEMPTATIONS. The reference of the text is to the sin of sensuality; the wise man is warning against the wiles of “the evil woman,” “the strange woman” (Pro 6:24). This sin of sensuality may consist in irregularities, or in things decidedly forbidden, or in gross and shameful violations of law and decency; it may be secret and hidden from every eye, or it may be unblushing and may flaunt itself before high heaven. The words of the text may, in part, apply to other sins; e.g. to intemperance, and also to gambling. To all of these the strong passions of youth often urge the soul; it finds itself drawn or driven by a powerful impulse which it is difficult to overcome. But the truth must be faced
II. THAT VICE LEADS DOWN BY A SURE AND SHORT ROAD TO THE WORST INFLICTIONS. It leads to:
1. Self-reproach. The sinner “shall not be innocent” (Pro 6:29), and will carry the miserable consciousness of guilt with him into every place.
2. Corruption of charactersuch a one “lacketh heart” (marginal reading), “destroyeth his own soul” (Pro 6:32); losing all self-respect, his character is as a substance that is smitten, cracked through, ready to fall to pieces, worthless; “a wound” (Pro 6:33), a deep wound, it has gotten.
3. Shame. Men do not despise a thief who steals to allay the gnawing pangs of hunger; they may compel him to restore sevenfold, but they pity him as much as they despise him (Pro 6:30, Pro 6:31). But the adulterer, or the confirmed drunkard, or the man who is impoverishing his family to gratify his lust for gambling, him men do despise in their hearts; they dishonour him in their soul, they cry “shame” upon him (Pro 6:33).
4. Impoverishment. Loss of money, of occupation, beggary, the humiliation of borrowing, pledging, etc. (Pro 6:26).
5. Penalty from those who have been wronged (Pro 6:34, Pro 6:35). Those who outrage the honour of their feller’s may expect the bitterest revenge. To steal the love of a wife from her husband, or of a husband from his wife, is to make one enemy whose wrath nothing will appease. It is an evil thing, even if it be not a dangerous thing, to go through life bearing the malice, exposed to the intense and inextinguishable hatred of a human soul.
III. THAT THERE IS ONE PATH OF SAFETY. It is that which is suggested in Pro 6:27, Pro 6:28, “Can one go upon hot coals, and his feet not be burned?” etc. The way to escape the evil is not to touch it, to steer clear of it altogether, to keep well out of harm’s wayto avoid the house and company of the flippant woman, to leave the sparkling cup untasted, to refuse to stake a farthing in any kind, of lottery whatever. This is the only secure ground to take. Once begin to talk with the seductive woman, or to taste the pleasure of exhilaration from intoxicants, or to enjoy the sweets of appropriating money gained by nothing but a guess, and who shall say what the end. will be? Do not touch the fire, and you will not be burnt.
IV. THAT THE YOUNG SHOULD BEAR THE GUIDING LAMP OF TRUTH ABOUT THEM ALONG THE WHOLE PATH OF LIFE. (Pro 6:20-23.) In order to sustain the resolution to keep away from the destroying fires, consult the Word of God.
1. Have it in continual remembrance (Pro 6:21).
2. Illustrate it in every way open (Pro 6:20).
3. Find it a steady light, accompanying the steps everywhere (Pro 6:22, Pro 6:23).C.
Pro 6:22
God’s Word-guide, guardian, companion
Man is insufficient of himself; he needs help from on high. Often in the course of his life he has goings forth, and then he wants direction; often he finds himself helpless, and then he needs a guardian to preserve him; often he is alone, and then he craves a friend who will commune with him. All this he has in the Word of the living God. It is
I. IN ACTION, OUR GUIDE. “When thou goest, it shall lead thee.” We go “front home,” “into business,” “to sea,” “abroad,” etc. In all these goings forth we want that which will lead us in the fight and the wise waythe way of truth, purity, righteousness, happiness. The Word of the heavenly Father will supply this.
II. IN DANGER, OUR DEFENCE. “When thou sleepest, it shall keep thee.” Not. only when we are “asleep” on our couch are we in danger from those who might wish to injure us, but when we are unconscious of the spiritual dangers by which we are surrounded; when in a state of “innocence,” of being uninitiated into the secrets of sin; when we are not alive to duty and opportunity as we should be;then the Word of God will be a fence, a security. Following it, coming to it to learn God’s will, we shall know which way to take, what courses to avoid, how to revive and to be reanimated with holy energy and zeal.
III. IN LONELINESS, OUR COMPANION. “When we awake,” when we find ourselves with our faculties all in force, and no one to hold fellowship with us, then the Word of God will “talk with us.” It will speak to us of God our Father, of the supreme value of our spiritual nature, of the path of life, of the kingdom of Christ and the salvation in him, of the heavenly home. “Lamp of our feet, whereby we trace,” etc. (Pro 6:23).C.
Fuente: The Complete Pulpit Commentary
Pro 6:1. My son, if thou be surety This and the ten following verses contain precepts oeconomical. The wise man recommends first, not to become surety for another; and, secondly, to avoid idleness: he inculcates the first advice in various places of this book; and certainly nothing is more contrary to true oeconomy, than to expose one’s own affairs to ruin from the negligence and ill-conduct of a stranger: Solomon does not forbid us to give or to lend; he exhorts, on the contrary, to do it readily, and with a good heart; but not to engage ourselves in the entangled affairs of others. The first philosophers of Greece held the same maxims; and the ancient Persians had an especial abhorrence of two things, debts and lies. Striking hands was an ancient custom among the easterns, whereby they confirmed their promises and engagements. See chap. Pro 17:18. The LXX render this verse, My son, if thou be surety for thy friend, thou wilt give thine hand to an enemy: as much as to say, “Instead of a friend you will have an enemy;” or, “You will be delivered up to your enemy; i.e. to the creditor of your friend.” It may be proper just to observe, that this precept is not to be taken in its utmost rigour; since there certainly may be many cases in which suretyship may be as useful as laudable.
Fuente: Commentary on the Holy Bible by Thomas Coke
9. Warning against inconsiderate suretyship
Pro 6:1-5
1My son, if thou hast become surety for thy neighbor,
hast given thine hand to a stranger
2if thou art entangled through the words of thy mouth,
art snared by the words of thy mouth:
3then do this, my son, and free thyself,
since thou hast come into the hand of thy neighbor:
go, bestir thyself, and importune thy neighbor!
4Give no sleep to thine eyes,
nor slumber to thine eyelids;
5free thyself, like a roe, from his hand,
and like a bird from the hand of the fowler.
10. Rebuke of the sluggard
Pro 6:6-11
6Go to the ant thou sluggard;
consider her ways and be wise;
7which hath no governor,
director, or ruler;
8(yet) she prepareth in summer her food,
she gathereth in harvest her store!
9How long wilt thou lie, O sluggard?
when wilt thou rise from thy sleep?
10A little sleep, a little slumber,
a little folding of the hands to rest;
11then cometh thy poverty like a robber,
and thy want as an armed man!
11. Warning against deceit and violent dealing
Pro 6:12-19
12A worthless creature is the deceiver,
he that walketh in perverseness of speech;
13he who winketh with his eye, who speaketh with his foot,
who hinteth with his finger.
14Perverseness is in his heart,
he deviseth evil at all times;
he stirreth up strifes.
15Therefore suddenly shall his destruction come,
in a moment shall he be destroyed, and there is no remedy.
16These six things Jehovah hateth,
and seven are an abhorrence of his soul;
17haughty eyes, a lying tongue,
and hands that shed innocent blood;
18a heart that deviseth evil plots,
feet that make haste to run to evil;
19one that uttereth lies as a false witness,
and one that stirreth up strifes between brethren.
12. Admonition to chastity with a warning delineation of the fearful consequences of adultery
Pro 6:20-35
20Keep, O my son, thy fathers commandment,
and reject not the law of thy mother:
21bind them to thy heart evermore,
fasten it about thy neck.
22When thou walkest let it guide thee,
when thou liest down let it guard thee,
and at thy waking let it talk with thee.
23For a lamp is the commandment,
and the law a light, and the reproofs of corrections are a way of life;
24to keep thee from the vile woman,
from the flattering tongue of the strange woman.
25Long not for her beauty in thy heart,
and let her not catch thee with her eyelids!
26For for the sake of a harlot one cometh to a loaf of bread,
and a mans wife lieth in wait for the precious life.
27May one take fire in his bosom,
and his clothes not be burned?
28Or may one walk upon coals,
and his feet not be scorched?
29So he who goeth to his neighbors wife;
no one that toucheth her shall be unpunished.
30Men do not overlook the thief, when he stealeth
to satisfy his craving when he is hungry;
31if he be found he must restore seven fold,
the whole wealth of his house must he give.
32He who committeth adultery is beside himself;
he that destroyeth himself doeth such things.
33Stripes and disgrace doth he find,
and his reproach will not pass away.
34For jealousy is mans fierce anger,
and he spareth not in the day of vengeance.
35He regardeth not any ransom,
and is not willing if thou increase thy gift.
GRAMMATICAL AND CRITICAL
Pro 6:1; Pro 6:3. The form which is found in some texts, is not a plural, but the , indicates in pause the pronunciation with as in Gen 16:5; Psa 9:15, Hitzig. Many MSS., moreover, exhibit hero the regular form [Bttcher, 888, n. 2, utterly rejects the possibility that can be a singular form, and also that the plural form is admissible here. Holdens rendering thy friends, is incorrectly based upon the plural reading.A.].
Pro 6:8. [Note the appropriate change of tense. The future Fiens solitum, Btt. 943, b, and the perf. Perfectum effectivum, 940, 4; 950, 4; the continually recurring preparation, the ensured gathering.A.]
Pro 6:12. stands here with the simple accusative without , as in Mic 2:11; Isa 33:15; Psa 15:2.
Pro 6:13. [ used here alone with , usually with a direct object. ; the verb is in use only in Piel. For the occurrence of participial forms in Piel thus resembling Kal, see Fuerst (sub. 5. ), and Btt. 994, 4.A.].
Pro 6:14. For the explanation of the Kri (instead of the Kthibh ) see Hitzig on this passage, who is probably right in referring to Gen 37:36 as the source and occasion of this substitution.
Pro 6:16. [The fern. used of that which is distinctly neuter. See Btt. 862, 4.A.].
Pro 6:19. The can be regarded as a relative Imperf., with which the participle . interchanges, or it may be regarded as an irregular participial form, lengthened from Psa 27:12, and formed like ,, etc. (So Hitzig explains the form) [Fuerst regards it an Imperf., but Btt., very decidedly as a Hiph. participal, here and in Pro 12:17; Pro 14:25; Pro 19:5; Pro 19:9; Psa 12:6; Psa 27:12. See 994, 9.A.].
Pro 6:21. [, a masc. suffix referring to fem. nouns. Btt. 877, 3, declares it characteristic of secular prose, popular poetry, and the majority of the later Hebrew writers thus to disregard exactness in the use of the suffix pronouns. Pro 20:12 is the only similar example adduced from Proverbs. Comp. Green, 104, g.A.].
Pro 6:32. a future participle. The suffix in refers to the which is readily supplied from the of the first member. [Interpretations divide as to the subject and predicate clause of the sentence. Muenscher, Noyes, Holden agree with the E. V. in making destruction the predicted fate of the adulterer; Stuart, Kamph., and De W. agree with our author in making adultery the natural and certain course of the self-destroyer.A.].
EXEGETICAL AND CRITICAL
1. The sixth chapter consists of four independent admonitory discourses of unequal length, of quite different contents, and a merely external and circumstantial connection (through points of contact, as between sleep and slumber in Pro 6:4 and the same expressions in Pro 6:10; through the triple warning against impoverishment: Pro 6:11; Pro 6:15; Pro 6:26, etc.). This is as apparent as is the fact that it is only in the last of these four sections that the subject of adultery, that was treated in the fifth chapter, is resumed. It is nevertheless arbitrary and lacks all clear proof, when Hitzig declares the three preceding sections to be the addition of an interpolator different from the author of chaps. 19, who is supposed to have taken them from some old book of proverbs, and to have enlarged the third by adding Pro 6:16-19. For, it is argued, this numerical group of proverbs, of eight members, clearly shows itself to be the personal production of the interpolator, who was led by the sixfold division of the categories in Pro 6:12-14 to the composition of this group of the six things that the Lord hates. As though this parallel sixfold or rather sevenfold arrangement in Pro 6:12-19 could not be the work of the composer of the entire group of proverbial discourses that lies before us, just as in the series of similar numerical proverbs contained in chap. 30. (comp. Introd. 14)! And still further, as if there had not been already in what has gone before at least one isolated warning against unchastity and adultery, as a demonstration of the fact, that in this, connection also the advisory and admonitory discourses that relate to this matter (Pro 5:1 sq.; Pro 6:20 sq.; Pro 7:1 sq.), must not necessarily form a whole continuing without interruption, but might very naturally be interspersed with other shorter passages of differing contents, like those forming the first half of chap. 6!Apart from this, Hitzig is undoubtedly correct in judging, that attention should be called to the close connection of Pro 6:16-19 with Pro 6:12-15, and that the first mentioned group should be regarded as a mere continuation and fuller expansion of the import of the last mentioned. A special argument for this is the literal repetition of the expression, stir up strifes, from Pro 6:14 in Pro 6:19. The view recently prevalent (see e.g., Umbreit, Bertheau, Elster on this passage), according to which Pro 6:16-19 form a separate group of verses as really independent as the rest (15, 611, etc.) is to be estimated by what has been already said. The correct division has been before presented by Delitzsch (Herzogs Real. Encycl. xiv., 698), and also by Ewald (on this passage).
2. Pro 6:1-5. Warning against suretyship.My son, if thou hast become surety for thy neighbor.The frequent warnings which our book contains against giving security for others (comp. in addition Pro 11:15; Pro 17:18; Pro 20:16; Pro 22:26), are to be explained doubtless by the severe treatment, which, in accordance with the old Hebrew jurisprudence, was awarded to sureties; for their goods might be distrained or they even sold as slaves, just as in the case of insolvent debtors (2Ki 4:1; Mat 18:25; comp. Sir 8:13; Sir 29:18-25, and also the warning maxim of the Greek philosopher Thales: , [give surety, and ruin is near], and the modern popular proverb Brgen soll man wrgen [the alliteration cannot be translated; an approach can be made to it in worry a surety].In the passage before us the warning is not so much against suretyship in general, as merely against the imprudent assumption of such obligations, leaving out of account the moral unreliableness of the man involved; and the counsel is to the quickest possible release from every obligation of this kind that may have been hastily assumed.Hast given thine hand to a stranger.The stranger () is not the creditor, but the debtor, who in the first clause had been designated as neighbor. For according to Job 17:3 the surety gave his hand to the debtor as a sign that he became bound for him. Therefore the translation of Ewald and Elster, for a stranger, is unnecessary as it is incorrect.
Pro 6:2. If thou art entangled through the words of thy mouth.This second half of the protasis, which, according to Hebrew idiom, is still dependent on the if of Pro 6:1, refers to the involved and embarrassed condition of the surety some time after his inconsiderate giving of bonds.
Pro 6:3. Then do this, my son, etc.The apodosis, with its emphatic warning (which extends through Pro 6:5), is fitly introduced by the intensive particle , now, now therefore. Comp. Job 17:15; Gen 27:32; Gen 43:11.Since thou hast come into the hand of thy neighbor. Hitzig, interpreting the , as in Pro 2:10, as equivalent to , translates if thou hast come, etc. But the introduction of a reason is here more pertinent, since the case of an unfortunate issue to the suretyship had already been assumed in Pro 6:2.Stamp with the foot.This meaning of , which is attested also by Psa 68:30, is urgently commended by the following, importune thy neighbor ( ). [In our version of this phrase in its connection we have substituted Fuersts interpretation which is also Holdens. The verb is found only here and in Psa 68:30. Gesenius and many others, starting with the radical idea, to trample, which they find in and assume in , translate the Hithp. in both passages, suffer thyself to be trampled, i.e., prostrate thyself. [So the E. V., De W., M., N. and ST.]. Hupfeld (see Comm. on Psa 68:31) and others adopt the indirect reflexive as the true meaning,prostrate before thyself, i.e., subdue. Fuerst, distinguishing the two verbs, interprets as meaning, in accordance with many Arabic analogies, to move, stir, hasten, and the Hithp. as meaning sich beeilen, sich sputen, i.e., in the Imperative, make haste, bestir thyself. Although this rendering has not in its favor the weight of authorities, the internal evidence appears to us to be decidedly for it.A.] The meaning is that one should in every way force the heedless debtorfor it is he, and not possibly the creditor, that is here again intended by the neighborto the fulfilment of his obligations, before it is too late, i.e., before the matter comes to the distraint of goods or other judicial processes on the part of the creditor.
Pro 6:5. Free thyself as a roe from his hand, and like a bird, etc.Gazelle and birdin the original a paronomasia: and are appropriate emblems of a captive seeking its freedom with anxious haste and exertion. The way is already prepared for these figures by the expressions employed in Pro 6:2. Instead of, out of the hand, all the old versions, except the Vulg. and Venet., had the reading , out of the snare. But this is an attempt at rhetorical improvement (perhaps according to the analogy of Psa 91:3), in which it was overlooked, that the hand was introduced the first as well as the second time with a reference to the giving of the hand on becoming security (Pro 6:1). Comp. Umbreit and Hitzig on this passage.
3. Pro 6:6-11. Go to the ant, thou sluggard.The ant, ever working of its own impulse quietly and unweariedly, is proverbial as an emblem of industry, both among Orientals and in the West; comp. Meidanis Arabic Proverbs, iii., 468; Saadis Persian fable of the ant and the nightingale; Aristotles Historia, Anim., 9, 26; Virgils Georg., I., 186 sq.; Horace, Serm., I., 1, 33; also the German word msig (Old High Germ. emazc), which is derived from Ameise (Weigand, deutsches Wrterb., I., 35). [See Thomsons Land and Book, 1., 519, 520, for illustrations both of the diligence of the ant and the utter laziness of Oriental laborers, which have no governor, director, or ruler.A.]
Pro 6:7. Which hath no governor, director or ruler.The three expressions and are relatively like the Arabic official titles, Kadi, Wali, and Emir. The in particular is the manager, the overseer, who, e.g., in connection with public works urges on to labor (Exo 5:6; Exo 5:14 sq.).Furthermore, compare Pro 30:27, where also the first clause of Pro 6:8 recurs, in almost literal agreement with our passage.
Pro 6:9-11 add to the positive admonition to industry an emphatic warning against the evil consequences of its opposite.How long wilt thou lie, O sluggard?Literally: till when wilt thou, etc. The of the first clause and of the second stand in the same order as in Neh 2:6. The meaning of the two parallel questions is substantially Wilt thou continue lying forever?Wilt thou never rise? The double question is, as it were, a logical protasis to he apodosis which follows in Pro 6:11 after the interposing of the sluggards answer (ver.10): then cometh (Heb. ) like a robber, etc. Comp. Bertheau on this passage.A little sleep, etc.Ironical imitation of the language of the lazy man; literally repeated in Pro 24:33.A little folding of the handsi.e., a little folding of the arms, a well-known attitude of one who is settling himself down to sleep (comp. Ecc 4:5), and who in that act does just the opposite of that for which the hands and arms are naturally designed, that is, for vigorous work.Then cometh thy poverty like a robber. strictly grassator, a frequenter of the roads, a highwayman, a footpad (LXX: ). The parallel passage, Pro 24:34, has the Hithp. participle without , which gives the far weaker sense: then cometh quietly thy poverty.As an armed manlit., as one armed with, shield ( ); for even the assailing robber, since he must necessarily be prepared for resistance, must carry with weapons of offence he means of defence.
4. Pro 6:12-19. Against the deceitful and violent.Concerning the relation of the two divisions of this group of verses, the first of which Pro 6:12-15) depicts the seven modes of deceitful action, while the second (Pro 6:16-19) expressly designates them a seven hated by God, repeating also their enumeration,see above, 1 of these exegetical comments.A worthless man is the deceiver.In support of this construction if as the subject and of the prefixed as the predicate [a construction preferred also by Noyes, Kamph. etc.] we have, besides the arrangement, especially the substitution of for , which was rather to have been expected according to the analogy of 2Sa 16:7, etc. If the second expression were only an intensive appositive to the first (Bertheau; see also Luther [Wordsw., M., st., H., in agreement with the E. V.]: a heedless man, a mischievous person), then we should have looked for in both instances. With , man of deceit, of falsity, of inward untruth and vileness, comp. furthermore , Job 22:15; and also, below, Pro 6:18.He that walketh in perverseness of speech.Comp. Pro 4:24; Pro 28:18.
Pro 6:13. The three participles of this verse are best understood, with Hitzig, as prefixed appositives to the subject contained in , Pro 6:14, which is indeed the same as that of the 12th verse.Who winketh with his eyes.Comp. Pro 10:10; Psa 35:19.Who speaketh with his feeti.e., gives signs in mysterious ways (LXX: ), now with one foot, then with the other.Who hinteth with his fingers. Hiph. part. from , here used in its most primitive meaning. The evil intent involved in the three forms of the language of signs as here enumerated is of course implied.
Pro 6:14. He deviseth evil at all times.Comp. Pro 3:29.He stirreth up strife.Literally he lets loose contentions (Hitzig), or he throws out matters of dispute (Bertheau); comp. Pro 6:19 and Pro 16:28.
Pro 6:15. Therefore suddenly shall his destruction come.Comp. Pro 1:17; Pro 3:25; Pro 24:22.Quickly will he be destroyed, etc.Comp. Pro 19:1; Isa 1:28; Isa 30:14; Jer 19:11.Without remedy.Comp. Pro 4:22.
Pro 6:16. These six things Jehovah hateth, and seven, etc.Of the origin of this peculiar proverbial form, using symbolical numbers, a form for which Arabic and Persian gnomic literature supply numerous illustrations (comp. Umbreit on this passage), Elster probably gives the simplest and most correct explanation, deriving it purely from the exigencies of parallelism. The form of parallelism could not, on account of harmony, be sacrificed in any verse. But how should a parallel be found for a number? Since it was not any definite number that was the important thing, relief was found by taking one of the next adjacent numbers as the parallel to that which was chiefly in mind. In a similar way Hitzig on Amo 1:3 (where the numbers put into this relation are three and four); To the number three the number four is appended to characterize the first as one optionally taken, to convey the idea that there are not understood to be precisely three and no more, but possibly more. At any rate, those expositors are in the wrong, who, as e.g., recently Bertheau and Von Gerlach, find the design of this mode of numeration in the fact that the last of the enumerated elements, the seventh vice therefore in the case before us, is to be brought out with especial emphasis. [Stanley (Hist. Jewish Church, ii. p. 258), adduces this as a probable example of the enigmas or riddles, which were one of the most characteristic embodiments of the wisdom of the wise king.Arnot: There is one parallel well worthy of notice between the seven cursed things here, and the seven blessed things in the fifth chapter of Matthew. The first and last of the seven are identical in the two lists. The Lord hates a proud look is precisely equivalent to blessed are the poor in spirit; and he that soweth discord among brethren is the exact converse of the peacemaker.A.].
Pro 6:17. Haughty eyes: literally, high or lofty eyes; comp. Pro 30:13; Psa 18:27; Psa 131:1; Job 21:22; Job 40:11; also the Latin expression grande supercilium.Hands that shed innocent blood. Comp. Pro 1:11 sq., and Isa 59:7, with which passage Pro 6:18 also corresponds in the form of expression, without for that reason being necessarily derived from it, as Hitzig holds. For in case of such derivation the order of words ought to correspond more exactly with the alleged original, as in Rom 3:15-17.
Pro 6:19. One that uttereth lies as a false witness, literally, one that breathes lies. The same characterization of the false witness is found also in Pro 14:5; Pro 14:25; Pro 19:5; Pro 19:9. As respects the arrangement in which the seven manifestations of treacherous dealing are enumerated in these verses, it does not perfectly correspond with the order observed in Pro 6:12-14. There the series is mouth, eyes, feet, fingers, heart, devising evil counsels, stirring up strifes; here it is eyes, tongue, hands, heart, feet, speaking lies, instigating strife. With reference to the organs which are named as the instruments in the first five forms of treacherous wickedness, in the second enumeration an order is adopted involving a regular descent (Pro 6:16-19, eyes, tongue, hands, etc.); the base disposition to stir up strife, or to let loose controversy (see rem. on Pro 6:14) in both cases ends the series.
5. Pro 6:20-24. Admonition to chastity, preparing the way for a subsequent warning against adultery.Keep, O my son, thy fathers commandment, etc. This general introduction to the new warning against adultery corresponds with the similar preparatory admonitions in Pro 5:1-2; Pro 7:1-5, and serves, like these, to announce the great importance of the succeeding warnings. With respect to Pro 6:20 in particular comp. Pro 1:8.Pro 6:21. Bind them to thy heart evermore, etc. So Pro 3:3; Pro 7:3. On account of the plural which occurs in the verse, with which the singular is interchanged in Pro 6:22, Hitzig conjectures the insertion of this verse by a late interpolator, and that in accordance with the standard furnished by Pro 3:3, in which place the passage is held to be original. This is arbitrary, for no single ancient manuscript or version confirms the suspicion. Just as well might Pro 6:22 be declared interpolated, inasmuch as only in this is the singular form found, while immediately after, in Pro 6:23, the double designation commandment and doctrine returns.
Pro 6:22. When thou walkest let it guide thee. The contrast between walking and sleeping or lying is like that in Pro 3:23-24.When thou walkest let it talk with thee. The accusative suffix in is here employed as in Psa 5:4; Psa 42:4; Zec 7:5, etc., for the designation of the person to whom the intercourse indicated in the action of the verb relates. With regard to to take, to converse, comp. also Psa 69:13; with reference to the sentence as a whole comp. Psa 139:18.
Pro 6:23. For the reproofs of correction are a way of life, i.e., they lead to life, comp. Pro 2:19; Pro 3:2; Pro 3:16. Reproofs of discipline ( ) corrective reproofs, reproofs whose aim is correction.
Pro 6:24. From the vile woman, strictly the woman of evil, of vileness. (for which the LXX here read ) is therefore a substantive, as in the phrase the way of evil in Pro 2:12.From the flattering tongue of the strange woman; literally, from the smoothness of the tongue of the strange woman. For instead of , from which reading of the Masoretic text the meaning would result from the smoothness of a strange tongue, we must doubtless point (construct state), since the subject of remark here is the strange, wanton woman (just as in Pro 2:16; Pro 5:20), while the thought of a foreign language (, LXX) is altogether remote from the context. In opposition to the translation of Ewald, Bertheau and Elster, from the smooth-tongued, the strange woman, comp. Hitzig on this passage.
6. Pro 6:25-35. Warning against adultery itself.With her eyelids, with which she throws amorous and captivating glances at her lover, comp. Sir 26:9. The eyelids (or, more literally, eyelashes) are here compared with the cords of a net, as in Ecc 12:3, with the lattice of a window, or as in the erotic songs of the Arabs and Persians, with darts, with lances, daggers or swords.
Pro 6:26. For, for the sake of a harlot one cometh to a loaf of bread, i.e., to the last bit, the last morsel of bread, as a sign and emblem of utter poverty (thus Schultens, C. B. Michaelis, Umbreit, Elster); or again, the meaning may be to the begging a loaf of bread, to beggary (thus Aben Ezra, Vatablus, Rosenmueller, Elster, Hitzig). In opposition to the translation defended by most of the ancient expositors, and recently by Ziegler, Ewald, Bertheau, etc., For as the hire of a harlot one gives hardly a bit of bread, or as others prefer merely a bit of bread, may be adduced 1) the context, see the 2d clause; 2) the lexical fact that can neither mean hardly nor merely; 3) the fact, historical and archological, established by Gen 38:17, etc., that the harlots reward in ancient Palestine doubtless amounted to more than a mere loaf of bread, e.g. a kid, as in the case cited from Genesis, or a price considerably higher, as seems to follow from Pro 29:3; Sir 9:6; Luk 15:30.Lieth in wait for the precious life. Very appropriately has , life, the predicate costly connected with it; for its value rises above all mere property; comp. Psa 49:8.
Pro 6:27-29. The meaning is this: impossible as it is that the clothing on ones breast, or that ones feet should remain unharmed by scorching if fire be brought, near them, so inconceivable is it that the adulterer should follow his unlawful intercourse without evil consequences and just retribution. The two questions in Pro 6:27-28 imply a strong negation, like the interrogative clauses in Amo 3:4-6. Pro 6:29 is connected with the two negative antecedent clauses as a correlative consequent, and is therefore introduced by , so.
Pro 6:30-31. A new figure to illustrate the punishment, surely impending and severe, which threatens the adulterer.Men do not overlook the thief, etc.; literally they do not contemn it in the thief. The imperf. expresses the idea of custom, that which occurs in accordance with experience. [Interpreters are divided between the two ideas of scorn and disregard as proper renderings of the verb. Stuart, Muensch., Words. adopt the former; men do not despise the thief, though he must be punished; they do despise the adulterer. Words. calls attention to a disposition in modern society to reverse this judgment. Noyes, Holden, like De W., Fuerst and our author, adopt the other view.A.].To satisfy his craving when he is hungry. This circumstance, which exhibits the guilt of the thief in a milder light, serves evidently to display the punishment that befalls the adulterer with whom he is here compared, as one more richly deserved. For the more presumptuous his crime, the less excused, or, as it were, demanded by his necessities, the more just is the punishment that comes upon him! If Hitzig had taken due notice of this meaning of Pro 6:30, which is transparent enough, he would have seen in advance how unnecessary and excessively artificial is the attempt to explain the verse as interrogative. [Kamph. adopts his view but does not strengthen it].He must restore sevenfold. According to the prescriptions of the law in Ex. 21:37; 22:1 sq., it should strictly be only four or fivefold (comp. the publican Zaccheus, Luk 19:8). But in common life these prescriptions were probably not ordinarily observed: the injured party allowing his silence, his declining a judicial prosecution of the matter, to be purchased at a higher rate than was exactly allowed. Furthermore, that sevenfold is here used loosely, only as a round number (comp. Gen 4:15), and is not designed, as might be thought, to mark the highest conceivable ransom, appears from the 2d member, which suggests the probability of losing the whole wealth of his house.
Pro 6:32 stands in the same relation to the two preceding as Pro 6:29 to Pro 6:27 and Pro 6:28; it expresses the conclusion that is to be drawn from the meaning, which is clothed in the form of an analogy or parable, with reference to the well-deserved recompense of the adulterer. It is therefore hasty and arbitrary in Hitzig to reject this as a spurious gloss, and to find in Pro 6:33 the direct continuation of the thiefs punishment, which has been depicted in Pro 6:31.He that destroyeth himself doeth such things. Literally, whoso will destroy his life, he does it.
Pro 6:33. Stripes and disgrace. The , plaga, may here very well stand in its literal sense, and so designate the blows with which the adulterer detected in the act will be visited by the husband of the unfaithful wife, and will be driven from the house (Umbreit, Hitzig).
Pro 6:34. For jealousy is mans fierce anger, i.e., the jealousy ( as in Pro 27:4) of the injured husband is a fire blazing fiercely, burning and raging with all the might of a man; comp. the hurling of a man [or as others a mighty prostration] Isa 22:17. The 2d half of the verse explains this somewhat brief expression, mans wrath, which, moreover, appears to be chosen not without collateral reference to the more rapidly evaporating wrath of women.
Pro 6:35. He regardeth not any ransom, literally, he does not lift up the face of any ransom, i.e., does not receive it as adequate to allay his wrathas one lifts up the face of a suppliant when his request is granted or favorably received.And is not willing, i.e., to forego his strict right of revenge.
DOCTRINAL AND ETHICAL
1. The warning against improvident suretyship in the unqualified form, and the urgent and almost passionate tone in which it is presented in Pro 6:1-5, rests upon the consideration that all men are liars (Psa 116:11; Rom 3:4), that therefore no one can be trusted (comp. Jer 17:5 : Cursed be the man that trusteth in man), that every neighbor is at the same time in a certain sense a stranger to us (see above on Pro 6:1), in a word, that one must be prepared for manifestations of unfaithfulness, or unreliableness, on the part of any one whatever, though he stood ever so near us. Hence the duty, for the sake of preserving ones own independence and sparing ones own strength for his personal work (bodily as well as mental), of extricating ones self at any cost and as speedily as possible from every relation of suretyship, from the continuance of which injurious consequences might result to our own freedom and welfare. With the admonitions of our Lord in the Sermon on the Mount, to be ready at all times for the lending and giving away of ones property, even in cases where one cannot hope for the recovery of what has been given out (Luk 6:30; Luk 6:34; Luk 6:36; comp. 1Co 6:7) this demand is not in conflict. For Christ also plainly demands no such readiness to suffer loss on account of our neighbor, as would deprive us of personal liberty, and rob us of all means for further beneficence; and yet this sort of evil result from suretyship is what the author of our passage has in his eye.
2. Also in the subsequent warning against slothfulness (Pro 6:6-11) the reference to the danger of impoverishment appears to be the main motive, brought forward with especial emphasis. This is above all things else the precise thing to be learned from the example of the ant, that it is important to gather diligently in summer, that one may not suffer in winter,that the harvest time, when all is within reach in abundance, is the time for earnest and unceasing toils, that one may be able calmly to meet the later seasons of want which offer to the most willing and vigorous industry no opportunity for acquiring. Comp. the example of Joseph in Egypt (Genesis 41. sq.), and apply all this to the spiritual department of labors in Christs service, e.g., those of the pastor, the missionary, etc.
3. The six or seven vices, twice enumerated in different order and form of expression, against which the paragraph Pro 6:12-19 warns (comp. the exegetical notes on Pro 6:19), are at the same time all of them manifestations of hatred against ones neighbor, or sins against the second table of the Decalogue; yet it is not so much a general unkindness as rather an unkindness consisting and displaying itself in falseness and malice that is emphasized as their common element. And only on account of the peculiarly mischievous and ruinous character of just these sins of hatred to ones neighbor, is he who is subject to them represented as an object of especially intense abhorrence on the part of a holy God, and as threatened with the strongest manifestations of His anger in penalties (Pro 6:15-16).
4. As a fundamental proposition for the successful avoidance of all converse with impure wantons, and of the dangers thence resulting, there is introduced in the 1st clause of Pro 6:25 a warning even against the very first beginnings of all unlawful sexual intercourse, against impure longings, or unchaste desires and thoughts of the heart. Comp. the last commandment of the Decalogue (Exo 20:17), as well as Christs intensifying and spiritualizing of the Mosaic prohibition of adultery; Mat 5:28.The admonition also, which is prefixed as introductory, to keep continually before the eyes and in the heart the teachings of Divine wisdom (comp. Tob 4:6), serves as an emphatic utterance of this Obsta princips! or the exhibition of the necessity that the very first germs and roots of the sin of unchastity must be rooted out.
HOMILETIC AND PRACTICAL
In the endeavor to comprehend in one homiletic whole the four main divisions of the chapter, one would first of all need to have clearly in view the suggestions given in Pro 6:2; Pro 6:11; Pro 6:15; Pro 6:26 sq., with reference to the danger of sinking into poverty and destitution, and to employ these in fixing his central idea. In some such way as this then: Even in the present life want and evil of every sort are wont to be the attendants a) of the lighter offences 1) of inconsiderateness (Pro 6:1-5) and 2) of slothfulness (Pro 6:6-11); b) of the grosser transgressions and vices, such as result 1) from pride and malignity (Pro 6:12-19), and 2) from lust of the eyes and sensuality (Pro 6:20-35).Comp. Stcker: Against unfaithfulness in life and conversation, as it displays itself 1) in suretyship; 2) in fulfilling the duties of ones calling: 3) in daily converse with human society; 4) in married life.
Pro 6:1-5. Starke: A teacher of the divine word becomes in a certain sense a surety to God for the souls of his hearers (Eze 3:18); therefore must he watch over them day and night, that none be lost through fault of his (Act 20:28).J. Lange: In Christ our friend we have a faithful surety who can and will free us from all our debt.Wohlfarth: From credulity to put at risk ones property, to which ones children have the first claim, and which one should employ only for the general good, and thereby to give an impulse to the follies and sins of others, is quite as ruinous as it is morally blameworthy.
Pro 6:6-11. Melanchthon: Diligence is the virtue by which we are disposed steadfastly and firmly for Gods sake, and the common welfare, to perform the labors belonging to our calling, with the aid of God, who has promised aid to those that seek it. The extremes of this virtue are indolence and a busy officiousness (). The indolent omits too much; the officious, either from excess of ardor, undertakes many things that are not necessary, or undertakes by-works () and interferes with others vocations, etc.Egard: God will not support thee without work, but by work; that is His holy ordinance (Gen 3:19). Do thy part, and God will do His. To know how rightly to employ time and opportunity is great wisdom. Gather in summer that thou mayest have in winter; gather in youth that thou mayest have in old age!Berleb, Bible: Where the ways of Christianity are not directed in accordance with the perfect law of liberty (Jam 1:25) and according to the impulse of the Spirit of God, but according to any human constitution, there men go more foolishly to work than the ants in their labor.[Trapp: They are utterly out that think to have the pleasure of idleness, and the plenty of painfulness].
Pro 6:12-19. Egard: A proud heart has never done anything specially for Gods honor and a neighbors good; through humble hearts God does great things.Starke: The evil heart cannot long be hidden; it soon shows itself in evil gestures, words and deeds.(On Pro 6:18): The heart underlies the seven vices which are an abomination to God, and in the midst, because it is the fountain from which evil flows in all directions (Mat 12:34-35; Mat 15:19). The Lord therefore hates not only the actual outbreakings of sins, but also the devices of the ungodly with which they encompass day and night.(On Pro 6:16 sq.): Eyes, hands, tongue, heart, feet, are in themselves good and well-pleasing to God; but when they turn from the path of virtue and incline to vice, then they are evil and cannot please God.Wohlfarth: Before the Lord proud eyes, false tongues, guilty hands, etc., cannot stand. His hand lays hold upon all such transgressors according to the holy law according to which every kind of evil finds its penalty.[Pro 6:16-17. W. Bates: Pride is in the front of those sins which God hates, and are an abomination to Him. Pride, like an infectious disease, taints the sound parts, corrupts the actions of every virtue, and deprives them of their true grace and glory.J. Edwards: It is vain for any to pretend that they are humble, and as little children before God, when they are haughty, impudent, and assuming in their behavior amongst men.]
Pro 6:20-35. Stcker (on Pro 6:25): Solomon here warns chiefly against the things by which one may be enticed into adultery, namely 1) against evil desire and lust in the heart; 2) against wanton, over-curious eyes.Starke (on Pro 6:25): Since evil lusts spring up in the heart, Solomon would have us at the very beginning stop up the fountains, i.e., suppress the very first instigations of corrupt flesh and blood (Jam 1:14-15). For it is always more difficult to extinguish sparks already existing than to guard against the hearts receiving any.Von Gerlach (on Pro 6:34-35): The fearful rage of the jealous husband grows out of the deep feeling, that the wife is one with her husband, a part of him, whose worth cannot be counterbalanced by any possession however great, outside of him.Comp. J. Lange: Just as little as the adulterer taken in his adultery is left unpunished by the injured husband, so little, yea even less will the spiritual adulterer remain unpunished of the Lord (1Co 3:17).
Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange
CONTENTS
Under the similitude of a surety Solomon opens this chapter, with shewing the consequence of such engagements. He follows up the chapter with divers cautions, which are founded in much wisdom.
Pro 6:1-5 My son, if thou be surety for thy friend, if thou hast stricken thy hand with a stranger, Thou art snared with the words of thy mouth, thou art taken with the words of thy mouth. Do this now, my son, and deliver thyself, when thou art come into the hand of thy friend; go, humble thyself, and make sure thy friend. Give not sleep to thine eyes, nor slumber to thine eyelids. Deliver thyself as a roe from the hand of the hunter, and as a bird from the hand of the fowler.
I cannot possibly read these verses, expressive as they are of the tender concern of a watchful Father over his Son, how he enters into suretyship engagements, with the consequences of them, without having my soul immediately directed to him, who, at the call of his and our Father, stood up the willing, voluntary surety, of his people from everlasting. Surely, thou blessed Jesus, it was thou that was the first surety the world ever heard of, and which when first made known in heaven excited the everlasting wonder of all the angels of light. And of thee it may truly be said, when thou didst strike hands with thy Father in confirmation of the treaty, it was both for thy friend, and yet far a stranger. Friends thou hast called us through thy gracious condescension, (Joh 15:13-15 ) and yet we were strangers and enemies to God by wicked works, when thou camest to seek and save us by thy blood. Rom 5:8 ; Eph 2:12-13 . And though not snared, as this scripture terms it, with the words of thy month; yet thou wast taken into engagements by thy promises of love, which thou couldest not afterwards break, neither didst thou wish to break; for the baptism thou hadst in consequence thereof to be baptised with, thou didst say, thou wert straitened until that it was accomplished. Oh! the love of God which passeth knowledge. Luk 12:50 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
On Suretyship The “Naughty Persons-Seven Things Hateful to God
Pro 6
There is no necessary reference here to modern commercial usages. The passage may be easily misunderstood and misapplied. The case is well put in Bishop Ellicott’s Bible: “When the Mosaic law was instituted, commerce had not been taken up by the Israelites, and the lending of money on interest for its employment in trade was a thing unknown. The only occasion for loans would be to supply the immediate necessities of the borrower, and the exaction of interest under such circumstances would be productive of great hardship, involving the loss of land, and even of personal freedom, as the insolvent debtor and his family became the slaves of the creditor ( Neh 5:1-5 ). To prevent those evils, the lending of money on interest to any poor Israelite was strictly forbidden (Lev 25 ); the people were enjoined to be liberal, and to lend for nothing in such cases. But at the time of Solomon, when the commerce of the Israelites had enormously developed, and communications were opened with Spain and Egypt, and possibly with India and Ceylon, while caravans penetrated beyond the Euphrates, then the lending of money on interest for employment in trade most probably became frequent, and suretyship also, the pledging of a man’s own credit to enable his friend to procure a loan.” The rest is easily imaginable. The text may be accepted as a distinct exhortation to ourselves. Have nothing to do with suretyship. If you can afford to give anything, give it, and there let the matter end. You have no right to pledge what you do not possess. There are cases in which the temptation is very strong to help, but there must be no yielding. Give: give liberally if you can; give heartily and promptly, but never come under enslaving conditions. The old man needs no caution; the young man must be warned, and even besought with much importunity.
“A naughty person, a wicked man, walketh with a froward mouth. He winketh with his eyes, he speaketh with his feet, he teacheth with his fingers; frowardness is in his heart, he deviseth mischief continually; he soweth discord” ( Pro 6:12-14 ).
The “naughty person” has no public friends. When his portrait is painted it is always in hideous colours. The aim of the artist is to reveal the villain’s ghastliness. Eyes and feet and fingers are all delineated as servants of evil, each a hired slave, each an instrument of shame. The matter, however, is not confined to the eyes and feet and fingers: the true reason is given in ver. 14: “frowardness is in his heart.” Thus again and again we come upon the seat and spring of mischief. We must (especially as public teachers) be on our guard lest we content ourselves with merely painting the portrait of evil. We are not to be religious artists, but religious examples. How easy to depict sin! How pleasant to be merely a moral rhetorician! How delightful to denounce sin in hexameters, and to curse the devil in blank verse! Not thus will the Lord of righteousness judge it, for he will send sudden calamity upon the wicked, and suddenly break him as upon a wheel without remedy. Indignation and wrath are reserved for those who do not obey the truth but obey unrighteousness. “Thinkest thou this, O man, that judgest them which do such things, and doest the same, that thou shalt escape the judgment of God?” All heaven is turned into a storm of wrath when God looks upon the policy and scheme of wickedness: “Thus saith the Lord of hosts; Even so will I break this people and this city, as one breaketh a potter’s vessel, that cannot be made whole again: and they shall bury them in Tophet, till there be no place to bury.” Fools are they, on a boundless scale, who try to shout down the thunder of God, and to turn away his judgments by the impotent uplifting of their palsied hands. They are buried in the cemeteries of ancient history and in the new-cut graves of this very day, and their epitaphs may be discerned afar: “They mocked the messengers of God, and despised his words, and misused his prophets, until the wrath of the Lord arose against his people, till there was no remedy.” The day of the wicked is short. In his pleasure there is no joy. He can only be happy so long as he is self-forgetful. My son, lay this to heart and shun the ways of evildoers. Their purpose can only be to destroy thee. They cannot restrain their falsehood, nor can they curb their cruelty. Put thou thy confidence in God.
“Therefore shall his calamity come suddenly; suddenly shall he be broken “without remedy” ( Pro 6:15 ).
The most detestable of all characters was described in the former verses; we must remember this in order to see the justice of the sudden calamity with which he is threatened. The suddenness is rather in the consciousness of the sufferer than in any change in the judgment and righteousness of God. From the beginning the penalty has always been fixed, but its realisation, come when it may, always affects the soul with a sense of suddenness. Notice that this detestable character is to be “broken;” that is to say, he is to be shattered as a potter’s vessel, and reconstruction is to be simply impossible. The words, “without remedy,” sound like a knell of despair. In almost every other case there is some possibility of amendment and recall; but in the case of the malicious mischief-maker destruction is absolutely without promise of hope. In the sixty-fourth Psalm, David describes the action of the mischief-maker in energetic terms: “Who whet their tongue like a sword, and bend their bows to shoot their arrows, even bitter words: that they may shoot in secret at the perfect: suddenly do they shoot at him, and fear not.” The suddenness of the action of the bad man is met by equal suddenness on the part of the divine Judge. “They encourage themselves in an evil matter: they commune of laying snares privily; they say, Who shall see them? They search out iniquities; they accomplish a diligent search [a search searched]: both the inward thought of every one of them, and the heart, is deep.” The character of the malicious mischief-maker never changes. He is full of invention, he accomplishes “the planned plan” terms by which “a diligent search” may be rendered. The portraiture is one of conspirators, who calculate how they may lay snares privily and work out all the malign purposes of a secret league.
David clearly saw as the portion of the mischief-maker the very judgment that is declared in this verse. He even makes use of the same word “suddenly.” “But God shall shoot at them with an arrow; suddenly shall they be wounded. So shall they make their own tongue to fall upon themselves: all that see them shall flee away.”
“These six things doth the Lord hate: yea, seven are an abomination unto him: A proud look, a lying tongue, and hands that shed innocent blood, an heart that deviseth wicked imaginations, feet that be swift in running to mischief, a false witness that speaketh lies, and he that soweth discord among brethren” ( Pro 6:16-19 ).
The first expression may be rendered “Six are the things which he hateth.” Probably the enumeration is only used to enable the writer to indicate the supreme thing which is hateful to God. In six troubles God hath been with thee, and in seven he will not forsake thee. The eye of the consoler is upon the seventh trouble as the climacteric distress. We are not to look upon the six as merely an arithmetical number, but as the whole process preceding the crucial trial of life. So when God says there are six things which he hates, he simply means that while he hates all things evil there is a seventh which gathers up into itself all that is most hateful to him. This seventh or supreme offence may be regarded as the Unpardonable Sin of the Old Testament The Lord hates a proud look, because it disqualifies men from receiving favour and grace from heaven; he hates a lying tongue, because it is stained through and through with falsehood; he hates hands that shed innocent blood, because of their cruelty; he hates a heart that deviseth wicked imaginations, because it lives in a false world, in which the standard is wickedness, and the reward is increase of presumption; he hates feet that be swift in running to mischief, as if they expressed great delight in their unholy work; he hates a false witness that speaketh lies, because society is no longer secure when truth is not its chief ornament; and God hates the man that sows discord among brethren, for whatsoever foils or diminishes the spirit of love is not of a godly nature. If God hates all these things, on what pretence can we love them? Whilst the Lord hates all things that are evil, and might include them in one generic designation, it is a needful condescension to our infirmities that he should stoop to details, and such specific enumerations as may enable the sinner to follow the track of the divine displeasure. Besides, whilst a merely general condemnation of evil should be sufficient on the divine side, the human heart: would take refuge in this generality, and be perfectly content to sentimentalise about it. It is when God charges sins directly and specifically upon men that they are driven from vague generality into minute and critical self-examination. It is evident that these “six things” are separable one from the other in many particulars. No one man may concentrate in himself all the six hateful offences; for example, a man may have a proud look, yet he may not be a false witness that speaketh lies; or a man may have a lying tongue, but his hands may never have shed innocent blood; or a man may have a heart that deviseth wicked imaginations, but he may not have energy enough to run swiftly in the way of mischief. On the other hand, a truer analysis would find that all the six sins spring in reality from one source, and constitute, indeed, substantially an identical offence. It could be shown that a man could not have a proud look without sowing discord among brethren; and it could be shown that a man who has a lying tongue spends his whole life in shedding innocent blood. These are not things that are to be judged in the letter but in the spirit. Whoever has a heart gifted with the genius of devising wicked imaginations could not be slow to speak lies, or to sow discord among brethren. So we are caught alike in the general, and in the particular. There can be no escape from the judgment of God.
“My son, keep thy father’s commandment, and forsake not the law of thy mother: bind them continually upon thine heart, and tie them about thy neck. When thou goest, it shall lead thee; when thou sleepest, it shall keep thee; and when thou awakest, it shall talk with thee. For the commandment is a lamp; and the law is light; and reproofs of instruction are the way of life” ( Pro 6:20-23 ).
The father will now have the child return to “the commandment” and “law,” and regard them not as burdens but as ornaments. “Bind them continually upon thine heart, and tie them about thy neck.” We are familiar with this figure, because we find it in the third chapter, “Let not mercy and truth forsake thee: bind them about thy neck; write them upon the table of thine heart.” Long before this we have become accustomed to the same species of ornamentation. See, for example, Exo 13:9 , and Deu 6:8 . The literal interpretation of these orders led to the use of prayer fillets and phylacteries among the Jews. It appears that particular texts of Scripture were cut out, put in a leather case and tied at the time of prayer on the left arm and forehead. We are to distinguish between the application of moral truth and the mere idolatry of moral maxims. If our morality were to be written upon our forehead, it would be but a public spectacle; but when it is wrought into the very substance of the heart it expresses spirituality of character. The heart must be interested in all our religious studies, or those studies will degenerate into pedantry and hypocrisy. A very beautiful picture is given in Pro 6:22 . The young man is led by the divine commandments; in sleep he is kept by the law of wisdom; and when he awakes he communes with the Spirit of God. The commandment and the law as Scriptural terms are always associated with images of light and glory: “the commandment is a lamp;” “the law is a light.” Other passages bear out the appropriateness of these symbols (Psa 19:8 , Psa 119:98-100 ). There are indeed details of life in the consideration of which not a little perplexity may arise, yet there is always a “commandment,” a vivid “law,” a specific “instruction,” which may be consulted, and obedience to which will readjust all details. We are not to be eccentric moralists, looking for recondite points on which we may set up a special piety; we are to look to the broad ways and currents of life, and to see that they originate in a spirit of righteousness, and tend towards human utility. If we are faithful to these easily ascertained realities and demands, all that is recondite and peculiar in moral development will be revealed to us. The path of the just is as the shining light, shining more and more unto the perfect day.
Fuente: The People’s Bible by Joseph Parker
XX
THE INSTRUCTION OF WISDOM (CONTINUED)
Pro 4:1-7:27
The addresses found in Pro 4:1-9:18 are fatherly admonitions. The main thought, or theme, of Pro 4:1-9 is, “Wisdom the principal thing.” There is an interesting bid of autobiography in this section. Solomon gives here the relation he sustained to his father and mother, and also the parental source of his instruction. It is the picture of parents with the children gathered about them for instruction. On this Wordsworth has beautifully said, “Wisdom doth live with children round her knees.”
“Sons” in verse I, means the pupils of the teacher who commends wisdom to them as his children, by the example of his own early education. Verse 3 suggests that Solomon was a true son, i.e., he was true in filial reverence and obedience; that he stood alone in the choice of God for the messianic line, and therefore he was first in the estimation of his father. Compare 1Ch 29:1 and note the bearing of this statement on the authorship of this part of the book. The things here promised to those who possess wisdom are found in Pro 4:6 ; Pro 4:8-9 and are preservation, promotion, and honor. The parallelism in these verses is synonymous, the second line in each repeating in different words the meaning of the first. The theme of Pro 4:10-19 is, “The ways of wisdom and folly,” or the ways of righteousness and wickedness contrasted. Pro 4:12 refers to the widening of the steps, an Oriental figure, for the bold and free movements of one in prosperity, versus the straightening of one in adversity, the straightening of them which represents the strained and timid actions of one in adversity. Compare Pro 4:12 and Psa 18:36 . Pro 4:17 , taken literally, means that evil men procure their bread and wine by wickedness and violence or, taken figuratively, means that wickedness and violence are to them as meat and drink. Compare Job 15:16 ; Job 34:7 ; Joh 4:34 .
There is a special contrast in Pro 4:18-19 between the way of the righteous and the way of the wicked; one is light and the other is darkness. The parallelism here is integral, or progressive.
The theme of 4:20-27 is, “Keeping the heart and the life and looking straight ahead.” The key verse of this passage is Pro 4:23 : Keep thy heart with all diligence; For out of it are the issues of life; which reminds us of Mat 15:19 : “For out of the heart cometh evil thoughts, murders, adulteries, fornications, thefts, false witnesses, railings.”
“Thou shalt not commit adultery” or the seventh commandment, would be a good title for Pro 5 , and there are two parts of this chapter, viz: The unholy passion to be shunned (Pro 5:1-14 ) in contrast with the holy love to be cherished (Pro 5:15-23 ). There are some most striking figures of speech in Pro 5:3-4 , and Pro 5:15-21 of this chapter. In Pro 5:3-4 , we have pictured the seductions of the harlot and the bitter end of those who are caught by her wiles; in Pro 5:15-21 we have pictured the folly of free love over against the love for the one woman, with a fatherly exhortation to faithfulness in the marriage relation.
The picture of the latter end of an unfaithful life is seen in Pro 5:9-14 ; Pro 5:22-23 . Then come regrets, heartaches, slavery to sin, and final destruction.
The various evils against which there is found warning in Pro 6 are as follows: (1) surety (Pro 6:1-5 ); (2) the sluggard (Pro 6:6-11 ); (3) the worthless man (Pro 6:12-19 ); (4) the evil woman (Pro 6:20-35 ).
On Pro 6:1-5 Perowne says,
The frequent mention of suretyship in this book, and the strong terms of warning and reprobation in which it is invariably spoken of, accord well with what we should suppose to be the condition of society in the reign of Solomon. In earlier and simpler times it was enough for the Law to forbid usury of interest for a loan of money to be exacted by one Israelite from another; and raiment given as a pledge or security for a debt was to be returned before night-fall to be the owner’s covering in his sleep (Exo 22:25-27 ; Lev 25:35-38 ). With the development, however, of commerce and the growth of luxury under Solomon, money-lending transactions, whether for speculation in trade, or for personal gratification, had come to be among the grave dangers that beset the path of youth. Accordingly, though the writer of Ecclessiasticus contents himself with laying down restrictions to the exercise of suretyship, and even goes the length of telling us that “An honest man is surety for his neighbor” (Sirach 8:13; Sirach 29:14-20), our writer here, with a truer insight, has no quarter for it, but condemns it unsparingly on every mention of it (Pro 7:1-5 ; Pro 11:15 ; Pro 17:18 ; Pro 22:26-27 ; Pro 27:13 ). Even the generous impulse of youth to incur risk at the call of friendship must yield to the dictates, cold and calculating though they seem, of bitter experience.
There is a warning here, as elsewhere in this book, against all kinds of suretyship. (Compare Pro 11:15 ; Pro 17:18 ; Pro 20:16 ; Pro 22:26-27 ; Pro 27:13 ). The method of escape here seems to be that the surety is to use all diligence to get a release from his obligation before it comes due, otherwise there would be no mercy for him. He would have to pay it.
There are advice and warning to the sluggard in Pro 6:6-11 . He is advised to go to the ant and learn of her ways so he might take the wise course. He is warned of his coming poverty if he gives over to the sluggard’s habits of sleeping when he should be at his work early and late. This reminds us of another well-known proverb: Early to bed and early to rise, Makes one healthy, wealthy, and wise.
In Pro 6:12-19 we have a description of the worthless man, his end and what God abominates in him. He is here described as having a perverse mouth, winking with his eyes, speaking (or shuffling) with his feet, making signs with his fingers, devising evil, and sowing discord. His end is sudden destruction and that without remedy. There are seven things which God abominates in him, Pro 6:16-19 , as follows: There are six things which Jehovah hateth; Yea, seven which are an abomination unto him: Haughty eyes, a lying tongue, And hands that shed innocent blood; A heart that deviseth wicked purposes, Feet that are swift in running to mischief, A false witness that uttereth lies, And he that soweth discord among brethren.
The section on the evil woman (Pro 6:20-35 ) is introduced by an appeal to the holy memories and sanctions of the family in order to give weight to an earnest warning against the sin which destroys the purity and saps the foundations of family life. There is a reference here, most likely, to the passage found in Deu 6:4-9 , which was construed literally by the Jews and therefore gave rise to the formal exhibition of the law in their phylacteries (see “phylactery” in Bible dictionary). Of course, the meaning here, just as in the Deuteronomy passage, is that they should use all diligence in teaching and keeping the law.
The tricks of the evil woman are described in this section (Pro 6:24-35 ), the effect of her life upon her dupes is given, the sin of adultery is compared with stealing and the wound upon the husband is also described. Her tricks are flattery, artificial beauty and, like Jezebel trying to captivate Jehu, she paints her eyelids (2Ki 9:30 ). The effect of her life upon her dupes is want in temporal life and loss of manhood, which is here called “precious life.” Like a man with fire in his bosom or coals of fire under his feet, the man who commits adultery shall not be unpunished. Stealing to satisfy hunger is regarded as a light offense, compared to this awful sin which always inflicts an incurable wound upon the husband. This they now call “The Eternal Triangle,” but it seems more correct to call it “The Infemal Triangle.” No greater offense can be committed against God and the home than the sin dealt with in this paragraph.
The subject of Pro 7 is the same as that of the preceding section, “The Evil Woman,” and is introduced by an earnest call to obedient attention which is followed by a graphic description of the tempter and her victims, as a drama enacted before the eyes.
The description of this woman here fits modern instances, and there are the most solemn warnings here against this sin. This description of her wiles and the final results of such a course are so clear that there is hardly any need for comment. A simple, attentive reading of this chapter is sufficient on each point suggested.
QUESTIONS
1. What is the style and tone of the addresses found in Pro 4:1-9:18 ?
2. What is the main thought, or theme, of Pro 4:1-9 ?
3. What is interesting bit of autobiography in this section, and what the words of Wordsworth in point?
4. What is the meaning of “eons” in Pro 4:1 , what is the meaning of Pro 4:3 , and what does wisdom here promise to them that possess her?
5. What is the theme of Pro 4:10-19 ?
6. What is the force of the figure in Pro 4:12 , what is the interpretation of Pro 4:17 , and what is the special contrast of Pro 4:18-19 ?
7. What is the theme of Pro 4:20-27 , and what is the key verse of this passage?
8. What commandment might be the title of Pro 5 , and what are the two sections of this chapter with their respective themes?
9. What are some of the most striking figures of speech in this chapter, and what is the picture here given of old age when such an evil course of life is pursued?
10. What are the various evils against which there is found warning in Pro 6 ?
11. What biblical times does the passage, Pro 6:1-5 , portray, what is the warning here against security debts, and, according to this passage, when once involved, how to escape?
12. What is the advice and warning to the sluggard in Pro 6:6-11 ?
13. What is the description of the worthless man, what is his end and what does God abominate in him?
14. How is the section on the evil woman (Pro 6:20-35 ) introduced and what is the reference in Pro 6:20-22 ?
15. What are the tricks of the evil woman described in this section (Pro 6:24-35 ), what is the effect of her life upon her dupes, how does the sin of adultery compare with stealing and how is the wound upon the husband here described?
16. What is the subject of Pro 7 and how is it introduced?
17. How does the description of this woman here fit modern instances and what are the most solemn warnings of this chapter against this sins? (Pro 8:1-9 -18).
Fuente: B.H. Carroll’s An Interpretation of the English Bible
Pro 6:1 My son, if thou be surety for thy friend, [if] thou hast stricken thy hand with a stranger,
Ver. 1. My son, if thou be surety. ] The wise man, having exhorted his son to marry, rather than burn, and to nourish a family, rather than to haunt harlots’ houses, to the end that he may show himself a good economic, and provide for the comfortable subsistence of wife and children, he bids him here beware – (1.) Of unadvised suretyship; (2.) Of idleness, two great enemies to thrift, without which there can be no good house kept. The royalty of Solomon could not have consisted, for all his riches, without forecast and frugality.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Proverbs Chapter 6
From these grave moral dangers we are next directed to matters of a very different complexion. But if on the surface they seem much less serious, their consequences are often ruinous. How gracious of Jehovah to take notice of things which might seem beneath Him! Is it not due to His deep interest in His people?
“My son, if thou art become surety for thy neighbour (or friend), – hast thou stricken thy hand for a stranger, thou art snared with the words of thy mouth, thou art taken with the words of thy mouth. Do this now, my son, and deliver thyself since thou art come into the hand of thy neighbour; go, humble thyself, and importune thy neighbour. Give not sleep to thine eyes nor slumber to thine eyelids; deliver thyself from the [hunter’s] hand, and as a bird from the fowler’s hand.
“Go to the ant, thou sluggard; consider her ways, and be wise: which having no chief, overseer, or ruler, provideth her bread in the summer, [and] gathereth her food in the harvest. How long, sluggard, wilt thou lie down? When wilt thou arise out of thy sleep? A little sleep, a little slumber, a little folding of the hands to lie down! So shall thy poverty come as a rover, and thy want as an armed man.” vv. 1-11.
It was the more notable that Jehovah should counsel His own, who might feel embarrassed by His command to love the neighbour as oneself. Instead of leaving it to human judgment or its conflict with amiable sentiment, He warns of the dangerous consequence in yielding to impulse. If the unwise step has been taken, it is right to acknowledge it, and wrong to break the words which have passed though to hurt. What then is becoming? “Go, humble thyself, and importune thy neighbour.” This is painful, but wholesome. Jehovah will not fail to bless subjection to His word, and make a way of escape for both, though each may have to suffer for his own measure of fault in the transaction.
Does this word then absolutely prohibit such an act of kindness? It assuredly admonishes against the inconsiderate rashness which enters into such an engagement too often. If you are prepared before God to lose all that is at stake, and believe it His will, you are free. But apart even from the claims of nearer relationship, are you not a steward? Are you sure that the undertaking will bear the light? Is it for speculation? But supposing that your words have been spoken, and you wake up to see your folly, do not yield to pride or obstinacy, “deliver thyself”; and this, not by scolding your neighbour, but by confessing the simple truth of your own heedlessness. “Give not sleep to thine eyes nor slumber to thine eyelids” till this is done; He who thus directs can give efficacy to His word, which is as wise as ours may be foolish.
In full contrast with the earnestness enjoined here is the indolent folly which is next portrayed vividly. The sluggard is sunk so low, that Jehovah bids him learn of the tiny “ant” as his sufficient monitor; so the lilies of the field are made in the New Testament to rebuke anxiety for raiment. Not a word is said of hoarding store for winter, as in fact like many animals they are then torpid for the most part. But their unceasing industry and good order and even care for others in the summer and harvest while activity is open to them, may well put to shame the self-indulgent slumberer. If moral weakness in its easygoing has exposed its prey to the hunter and the fowler, so on the listless and lazy, poverty comes like a tramp or an armed man that will not be denied. What goodness on Jehovah’s part to guard His people from both snares along their earthly pathway! How salutary for such as are called to higher things!
The Septuagint adds without warrant a lesson from the bee in verse 8, and gives a quite different turn to verse 11, making it a promise rather than a threat. One need not say that, however such words got into this Greek version, they are without warrant in the Hebrew. The Latin Vulgate follows the latter, not the former.
Unworthy as slothfulness is, bad and unwise for one to be idle, it is far worse to be active in evil, for this works mischief to others without end. The Holy Spirit first draws a portrait of the dangerous man in verses 12 to 15, and then presents the evils impersonally, save at the close, which are emphatically hateful to Jehovah in verses 16 to 19.
“A man of Belial, a wicked person, walketh with a perverse mouth. He winketh with his eyes; he speaketh with his feet; he teacheth with his fingers. Deceits [are] in his heart; he deviseth mischief at all times; he sendeth out discords. Therefore shall his calamity come suddenly, in a moment shall he be broken, and without remedy. Six [things] Jehovah hateth, yea, seven [are] an abomination of his soul; haughty eyes, a lying tongue, and hands that shed innocent blood, a heart that deviseth wicked imaginations, feet that are swift in running to mischief, a false witness breathing out lies, and he that sendeth out discords among brethren.” vv. 12-19.
The first term reveals the evil source, the second characterizes him humanly and in general, whatever his position. The tongue, given to praise God and to help our fellows, too surely indicates what he is; he walks with a froward and perverse mouth. It is not merely that he feels no affection, but he has only things awry to say. He likes to differ and to insinuate what is painful. Nor is there candour even in his perverse expression, “he winketh with his eyes, he speaketh with his feet, he teacheth with his fingers.” He plies his pertinacious and evil activity with the utmost skill. Not only practicing ill, but having pleasure in those that do it, he in an underhand way loves to make others his instruments; a wink of his eyes suffices for one; a shuffle with his feet influences another and even his restless fingers give a signal to the third. The evil has a root deeper than his perverse mouth; “deceits are in his heart.” Other bad men may seek money, pleasure, ambition. His heart has it in frowardness; and to gratify this perverse spirit is his business and life; “he deviseth mischief at all times.” His pleasure is to set people by the ears; “he sendeth out, or soweth, discords.” He that bows to the written Word cannot doubt what will be the issue of a course so ungodly and malicious; but even now how often a blow falls on evil in this world! “Therefore shall his calamity come suddenly; in a moment shall he be broken, and without remedy.” The day of the Lord will display this judicial dealing publicly, and far and wide; but from time to time there may be a witness that God is not mocked.
To impress the abhorrence with which Jehovah regards malignant iniquity, we have special evil qualities. They are set forth in a more abstract style, which might not be in the same person, that in the mouth of these two divine testimonies every word should be the more established. “These six Jehovah hateth, yea, seven [are] an abomination to him.” Haughty eyes are first, or a proud look; what a contrast with Him who made heaven and earth, and all that in them is, when He deigned to become man here below! The dependent and obedient man, meek and lowly in heart, who ever looked up and did only what pleased His Father, full of compassion toward suffering man, ready to forgive the sinful. “A lying tongue” comes next; Jesus was not true only but the truth; He alone. Far from Him “hands that shed innocent blood,” Himself the holy sufferer to the utmost. But in man there may be worse still? “a heart that deviseth wicked imaginations,” in hateful and unmistakable resemblance to the evil one. What can be more opposed to Jehovah and His Anointed? “The counsel of peace shall be between them both.”
Do we read of men’s “feet swift and running to mischief”? The Son tells us of the father running to meet the prodigal. But man under Satan’s power, if he cannot kill or injure physically, may inflict a worse wrong as “a false witness breathing out lies.” The goodness of God who discovers to us the truth about ourselves, leads to repentance; and He is the God of peace, in the fullest contrast with him “that sendeth out discords among brethren.” “Behold, how good and how pleasant it is for brethren to dwell together in unity!” How hateful to Jehovah is he that soweth discords among brethren!
Pro 6:20-26 turns to another snare of more than usual danger, especially though by no means exclusively for the young. Hence the tenderness of the appeal to influence; hence memories, which did not fail to warn of so insidious a snare in the lusts of the flesh.
“My son, observe thy father’s commandment, and forsake not thy mother’s law. Bind them continually on thy heart, tie them about thy neck: when thou walkest, it shall lead thee; when thou sleepest, it shall keep thee; and [when] thou awakest, it shall talk with thee. For the commandment [is] a lamp, and the law a light, and reproofs of instruction the way of life: to keep thee from the evil woman, from the smoothness of the tongue of a strange woman. Lust not after her beauty in thy heart, nor let her take thee with her eyelids; for by means of a whorish woman [one cometh] to a piece of bread, and another’s wife doth hunt for the precious soul.”
When men bearing the Lord’s name are characteristically self-lovers, and disobedient to parents, it is the more urgent for the young and inexperienced to beware of the spirit of the age, and to recognize the place that Jehovah gave to a father’s command and a mother’s teaching. For those who fail in natural affection soon become implacable, slanderers, without self-control, fierce; instead of love for good, they are traitors, headstrong, and puffed up, lovers of pleasure rather than lovers of God. If they hold a form of piety, they deny its power, and are to be promptly turned from.
Here the Son is exhorted to lay to heart those precepts to purity from early years, from the mother no less than the father. Indeed it falls to the mother most of all to form the bent of the young. Bind these words therefore “continually on thy heart, tie them about thy neck.” They are both shield and ornament in a world as evil as is the fallen nature. When one walks, do we not need direction? When one sleeps, do we not need to be guarded? And when one awakes alone, is it not good and pleasant to have such a word shining and talking with us?
“For the commandment is a lamp, and the law (or teaching) a light.” “A lamp” is excellent in a squalid place, as we are told of the prophetic word, which came when things went wrong, tells of even worse at hand, but assures of divine judgment when least expected. There we are also told of a still better light in the truth fully revealed and crowned by the blessed hope of Christ’s coming for scenes more glorious. Here, if it rise not high, the teaching appears to exceed the commandment in breadth, positiveness, and intimacy too; how well then called a “light”! And we are reminded of “reproofs of instruction” as the way of life. How much do we not owe to that which, humbling as it is to our good opinion of ourselves, takes pains with us in love, and turns even our faults to profitable account!
At length comes the main point here – “to keep thee from the evil woman, from the smoothness of the tongue of a strange woman.” How many a one trusting himself has been decoyed! A little license rapidly betrays into shameful sin. “Lust not after her beauty in thy heart, nor let her take thee with her eye-lids.” If the Jews were God’s people, much closer is our relationship as His children, and bought with a price, which they in their blindness despised. We are not our own, and are called to beware of a whorish woman, and yet more of another’s wife, an adulteress; for here the evil is still more heinous, ruin both of soul and body, object too of God’s especial judgment.
Still more emphatic is the warning here given, which deals with a more aggravated and destructive evil. It is not only the evil woman, or a strange woman, or a whorish woman. It is the wife of another, as in the last clause; and the language rises in severity, for marriage is a divine tie; and God hates its breach and judges those who break it.
“Can a man take fire in his bosom, and his garments not be burned? Can one go upon hot coals, and his feet not be scorched? So he that goeth in to his neighbour’s wife: whosoever toucheth her shall not be innocent. They do not despise a thief, if he steal to satisfy his soul when he is hungry; and [if] he be found, he shall restore sevenfold; he shall give all the substance of his house. Whoso committeth adultery with a woman is void of understanding; he [that] doeth it destroyeth his own soul. A wound and contempt shall he get; and his reproach shall not be wiped away. For jealousy [is] the rage of a man, and he will not spare in the day of vengeance; he will not regard any ransom, neither will he rest content though thou multiplieth gifts.” vv. 27-35.
There is a baseness peculiar to itself, even among the dissolute, for a man to tamper with the wife of another. But lust is insidious on either side, and little beginnings, where that relationship subsists, are apt to go on to great evils. For Satan acts on the flesh, and leads souls which forget God’s presence to venture in the vain hope of escape. But can a man take fire to his bosom, and his garments not be burned? Can one go upon hot coals and his feet not be scorched? That corruption will not escape the fire of human vengeance, how much less of divine judgment? Any approach, however small or passing, is dangerous and evil.
The inspired writer contrasts it with stealing even, though men are extremely sensitive of any loss in their property. If dire need were evident, men extenuate a thief when he steals a little rather than perish of starvation. But what is so senseless, no less than abominably sinful, as adulterous iniquity? Pity mingles with blame in the one case, but nothing can excuse the other. It is the foulest dishonour of the husband; it is the lifelong ruin of the entrapped wife; it is the shame of the house and of its connections; it is the abhorrence of God who judges it. And what must be his resentment who is chiefly wronged? No wonder that the evildoer is said to lack understanding or heart, and to destroy his own soul. The law laid down fines fourfold, fivefold, and sevenfold, for rising guilt in stealing; but death Moses commanded in Jehovah’s name for adultery. If Christendom, pretending to judge the world, betrays its wicked levity by a lenient sentence, it tells its own tale of corruption, which will draw down the strong hand of the Lord God in judgment.
Even in this world, a wound and dishonour will the adulterer get, and his reproach shall not be wiped away, spite of the heathenism which dared to consecrate this enormity and every other – spite of Christendom which did once adopt heathen ways and seems now returning to them, even where Protestant zeal once chased them out in a large measure, though never up to the true Christian standard. Here it regards man’s feelings. “For jealousy is the rage of a man: therefore he will not spare in the day of vengeance.” The overture of any ransom is vain; to give many gifts, contents not him who cannot rest without wrong’s condign punishment.
Fuente: William Kelly Major Works (New Testament)
My son. See note on Pro 1:8.
if. This word should be supplied at the beginning of each line in Pro 6:2, as well as in Pro 6:1.
friend = neighbour.
stricken thy hand. Idiom for making a contract. Compare Job 17:3.
stranger = an apostate. Hebrew. zur. See note on Pro 5:3.
Fuente: Companion Bible Notes, Appendices and Graphics
Now let us turn to Proverbs, chapter 6. The first part of the Proverbs is exhortation to my son. It’s just good fatherly advice to sons. And chapter 6 continues in these exhortations that are opened by the phrase:
My son, if you be surety for thy friend, or if you have stricken hands with a stranger, you’ve become snared with the words of your mouth, you’ve been taken with the words of your mouth. Now do this, and deliver yourself, my son, when you’ve come to the hand of your friend; go, and humble yourself, and make sure thy friend. Give not sleep to thine eyes, nor slumber to thine eyelids. Deliver yourself as a roe from the hand of the hunter, or as a bird from the hand of the fowler ( Pro 6:1-5 ).
Someone said the best way to lose a friend is to loan him money. And unfortunately, many friendships have been lost over this very thing. If you have guaranteed for a friend, if you’ve been a surety for him. You say, “Well, that’s all right, just put it on my account, or I’ll guarantee it,” my son, you’re in trouble. Go to your friend quickly. You’ve snared yourself with your mouth. Deliver yourself from him if at all possible. Humble yourself and get out of the situation. Or worse yet, if you’ve made an agreement with a stranger. That is, you say, “Okay, we’ll do it,” and you shake hands with the stranger. You’ve stricken hands. And of course, it is interesting over there to watch them in their negotiations even to the present day.
One of our favorite little side trips when we are in Israel is to go down to the sheep gate on Friday morning and watch as the Bedouins and all bring in their sheep to market. And the buyers and the sellers gather together and it is a sight that you just will never forget as you stand there and watch these Mercedes cabs come up, filled with these men with their caffias and all, they open up the door and out pours these men and the sheep and everything else. They open up the trunk and out come the sheep, you know. And the pickup trucks and all, and they herd all of these sheep into this area near the corner of the wall across from the Rockefeller Museum every Friday morning. And then these guys will begin to haggle and bargain over the sheep.
Now when they bargain, they yell at each other. I mean, they just stand there. They shake their fists. You expect them to pull a knife out from under their robe at any time and go at it ’cause they’re just yelling like they’re really angry. And it’s quite a scene with all of the yelling and shouting, and the guy will turn and walk away, and turn around and yell at the guy. And then walk a bit and turn and yell some more, you know. And after they’ve gone through this for a while, pretty soon you see them slap their hands. You know, they’ll… and the guy will reach in, get his wallet, pull out his money, and take the sheep and go off. And it’s really quite a quite a scene. The striking of the hands is an indication, “All right, that’s a deal, you made a deal.”
Now, my son, if you strike hands with a stranger, you’re in trouble. Be careful about that. Deliver yourself as quickly as possible as a deer from the hand of the hunter or as a bird from the snare of the fowler.
So the first little exhortation is against guaranteeing for somebody else. The second little exhortation is against slovenness.
Go to the ant, thou sluggard; consider her ways, and be wise: Which having no guide, overseer, or ruler, provideth her meat in the summer, and gathereth her food in the harvest. How long wilt thou sleep, O sluggard? when are you going to awake? Yet a little sleep, and a little slumber, and a little folding of your hands to sleep: and so shall thy poverty come as one that traveleth, and thy want as an armed man ( Pro 6:6-11 ).
So a little exhortation against laziness. Go to the ant. Now, we are told that Solomon was a very prolific writer. That he wrote 3,000 proverbs, several songs, and he wrote books on biology and botany. And so he was a man who was very familiar with nature. And we will pick this up as we get to some other proverbs as he talks about the characteristics of other animals and insects.
But here he is saying, “Now go to the ant, learn of her ways and be wise.” And watching ants is a very interesting experience. They are perhaps one of the most industrious of all little insects. The worker ants and how they go out and how they gather. How you see them. And I love to watch ants. I sometimes used to sit out in the backyard with bread and I’d just break off pieces of bread and throw it down and watch them as the little ant would get hold of it and try and pull it and pull it, and pretty soon another would get on and they’d hold the thing and just to watch them in their labor as they are laying up their food. So industrious. “Go to the ant, thou sluggard; learn of her ways, and be wise. Which having no guide, or overseer, or ruler.” And you wonder how they communicate. Yet, they evidently do communicate because you get a couple of them in your house and they discover something sweet, man, they communicate it to all their cousins and relatives and everybody else. And soon the whole tribe is in there.
I’ve often thought about miniaturization, you know. Everything is, the whole concept is that of miniaturizing everything. Have you ever wondered how big an ant’s brain must be? Talk about something that’s miniature. And yet, there is no doubt the capacity to communicate and surely the capacity of working together. And I think that this is the lesson to learn. Without a foreman out there yelling instructions and everything else, somehow they get this bread, chunk of bread together and pretty soon, they’re carting the thing off. You can see this chunk of bread just moving across the ground. It may take them a little while, a little struggling and all. But ultimately, they get things coordinated without a guide, an overseer, or a ruler. Yet, learning to just work together. “Providing her meat in the summer, gathering her food in the harvest.”
So be careful of laziness for a little sleep, a little slumber, a little folding of your hands to sleep and comes poverty. It’s inevitable.
Now the next one that he talks about is the person who is:
A naughty person, a wicked man, who walks with a perverse mouth ( Pro 6:12 ).
The loud mouth braggart.
Who winks with his eyes, speaks with his feet, and teaches with his fingers; Perversity is in his heart, he devises mischief continually; he sows discord. Therefore shall his calamity come suddenly; suddenly shall he be broken without remedy ( Pro 6:13-15 ).
That’s perverse person, the wicked man who has a perverse mouth, winketh with his eyes. Of all the crazy things, this evening when I knew I was going to be talking on this verse, before service I got an eye twitch underneath my left eye, and it’s twitching. I looked in the mirror and crazy twitching. I thought, “Man, I hope nobody thinks I’m winking at them tonight when I have to teach on this verse.” So I popped a bunch of vitamin B pills. I figured maybe I’ve got a shortage of B-stress or something and didn’t have any yeast to put down, but hopefully get this twitching eye stopped. But it’s not winking; don’t put me in the category of this man. The thing that interests me is as God always says concerning the wicked, “Their calamity is coming.” And in this case, it’s coming suddenly and that without remedy. How tragic when God says of a man there’s no cure. He’s beyond, no hope, no remedy.
Now in the next little section we have:
Six things the LORD hates; in fact, there are seven that are an abomination unto him ( Pro 6:16 ):
Now I should seek to hate the things that God hates. And I should surely seek to avoid the things that God hates. So it is important that we look at these seven things, and it is more important that we not be guilty of any of these seven things.
First of all, God hates:
A proud look ( Pro 6:17 ),
The Bible says, “Pride cometh before destruction, a haughty spirit before a fall” ( Pro 16:18 ). That proud look. How many times we are told in the scriptures to humble ourselves and we shall be exalted. The second thing God hates is:
a lying tongue, then hands that shed innocent blood, [next] a heart that devises wicked imaginations, [next] feet that are swift in running to mischief, A false witness that speaks lies ( Pro 6:17-19 ),
One who bears false witness against someone else with a lie. And finally,
he who sows discord among brethren ( Pro 6:19 ).
God hates the dividing and the divisions that oftentimes come within the body of the church. Paul said, “Mark those which cause division among you. Avoid them” ( Rom 16:17 ). God hates those who sow discord among brethren. “How beautiful and pleasant it is for brethren to dwell together in unity” ( Psa 133:1 ). How that is honoring to God. And how God hates anyone who is guilty of just sowing discord among the brethren.
In the next section here, and all of these fall in little groups actually. It is dealing with listening to your parents’ counsel and advice.
My son, keep your father’s commandment, and forsake not the law of your mother: Bind them continually upon your heart, and tie them about your neck. When you go, it shall lead you; when you sleep, it will keep you; when you awake, it will talk with you. For the commandment is a lamp; and the law is a light; and the reproof of instruction are the way to life ( Pro 6:20-23 ):
Important: the advice, the counsel of the parents. That is, that of course, assumes the godly parents. Their counsel is like a lamp. It is like a light to show you the way.
Now the next one, he picks on the evil woman again. The warning against women who are evil.
To keep thee from the evil woman, and from the flattery of the tongue of strange women. Lust not after her beauty in your heart; neither let her take you with her eyelids ( Pro 6:24-25 ).
They may be false.
For by means of a whorish woman a man is brought to a crust of bread: and the adulteress will hunt for the precious life. Can a man take fire in his bosom, and his clothes not be burned? Can one go upon a hot bed of coals, and his feet not be burned? So is he that goes in to his neighbor’s wife; whosoever touches her shall not be innocent. Now men do not despise a thief, if he steals to satisfy his soul when he is hungry; But if he is found, he shall restore sevenfold; and he shall give all the substance of his house. But whoso commits adultery with a woman lacks understanding: and he does it to the destruction of his own soul. A wound and dishonor shall he get; and his reproach shall not be wiped away. For jealousy is the rage of a man: therefore he will not spare in the day of vengeance. He will not regard any ransom; neither will he rest content, though you give him many gifts ( Pro 6:26-35 ).
So keep yourself from the flattery of the strange woman. Do not lust after her beauty in your heart. In the New Testament, Jesus in the Sermon on the Mount, as He is talking concerning the law as it was being taught to them in that day and the law as it was intended when given by God was showing by many examples that when God gave the law, God was interested in the attitude of a man’s heart more than the actions of a man’s life. Because it is possible to have the right actions with the wrong attitude. And it is also possible to have the wrong actions with the right attitude. But God is looking at the heart.
Now the law said, and the Pharisees were teaching them that the law said, “Thou shalt not commit adultery” ( Exo 20:14 ). And yes, the law did declare, “Thou shalt not commit adultery.” But Jesus said, “I say unto you, if any man looks upon a woman and lusts after her in his heart, he’s already committed adultery” ( Mat 5:28 ). In other words, it’s the inner attitude of a man that is so important. That is why last week he said, “Keep your heart with all diligence, because out of the heart come the issues of life” ( Pro 4:23 ). So James tells us, “Let no man say when he is tempted that God tempted me the other day. For God doesn’t tempt man to do evil. But a man is tempted when he is drawn away by his own lust and enticed. And lust when it is finished brings sin” ( Jas 1:13-15 ). If you follow it through it will lead you right into sin. It begins in the heart. “Oh wow, you know. Look at that.” Lookout! Don’t. Cut it off at that point. As Paul said to Timothy, “Flee youthful lusts” ( 2Ti 2:22 ). For it will drown a man’s soul in hell. Run if you must. Do as Joseph. Get out of there as quickly as possible if you feel that you know it’s getting too hard to handle. Man, just turn and run as fast as you can go. “
Fuente: Through the Bible Commentary
Pro 6:1-5
Pro 6:1-5
This chapter has a number of independent warnings against:
(1) being surety for the obligations of others (Pro 6:1-5),
(2) against laziness (Pro 6:6-11),
(3) against wicked men (Pro 6:12-15),
(4) against seven things which God hates (Pro 6:16-19), and
(5) against both harlots and adulteresses (Pro 6:20-35).
Keil, combining warnings (3) and (4) here labeled warnings 1,2, 3, and 5 as “The ninth, tenth, eleventh and twelfth discourses in this first section of Proverbs (Proverbs 1-9).
Some scholars, noting that the first four of these warnings are sandwiched in between two longer sections on sexual misconduct, have regarded them as an interpolation; but Keil observed that, “There are many marks of identity of authorship” that are common to both passages, concluding that the present arrangement, “Does not therefore warrant critical suspicion. Also, “This arrangement occurs in all of the Ancient Versions.
WARNING AGAINST BECOMING SECURITY FOR OTHERS (THE NINTH DISCOURSE)
Pro 6:1-5
“My son, if thou art become security for thy neighbor,
If thou hast stricken thy hands for a stranger;
Thou art snared with the words thy mouth,
Thou art taken by the words of thy mouth.
Do this now, my son, and deliver thyself,
Seeing thou art come into the hand of thy neighbor:
Go humble thyself, and importune thy neighbor;
Give not sleep to thine eyes,
Nor slumber to thine eyelids:
Deliver thyself as a roe from the hand of the hunter,
And as a bird from the hand of the fowler.”
“If thou hast stricken thy hands for a stranger” (Pro 6:1). “This is the equivalent (in modern terms) of co-signing your neighbor’s note.” “This was the procedure for concluding a bargain. It is like our expression, `to shake hands on it.’ “The warning here is against lightly risking irreparable harm. If through careless words, or vanity, one has done so, no time is to be lost in obtaining a release from the agreement, which (from the context here) has been apparently agreed to but not yet carried into effect.
In ancient times, the careless assumption of another’s financial obligations could bring vast damages upon those thoughtless enough to do it; and, even today, there are examples of very extensive harm that can result from it. This writer knew a great Christian brother in Sherman, Texas, who co-signed a note for a kinsman; and when the kinsman defaulted, the brother sold his home and his farm to pay the bank.
“The earnest eager tone here suggests that the writer has observed the very predicament that he describes — it is a business man’s advice to his friend. No better advice was ever given.
“With the words of thy mouth” (Pro 6:2). “The repetition of this phrase is intentional to give greater force to the fact that such entanglements are the result of one’s own indiscretion.
“Do this now … deliver thyself … importune thy neighbor” (Pro 6:3). The message here is, “By all means, get out of that arrangement at once!” “In Hebrew, the word importune means `rage against,’ “The word importune is hardly a strong enough word here. “The refusal to be surety for a neighbor’s debt does not mean heartless indifference to his needs.” If one is able to help his distressed neighbor, let him do so willingly and generously; but to guarantee the payment of his debts is not only unnecessary, but exceedingly foolish. It was so when Proverbs was written, and it is true now.
“Guaranteeing to pay someone else’s debt may even be an unintended disservice to the recipient by exposing him to temptation, perhaps causing him to continue to live beyond his means.” But even apart from that, being surety for another’s obligation is contrary to the Word of God. It can, and often does, bring great sorrow and damage upon them that do it; and every Christian should heed this admonition.
“It should be remembered in this connection that the risks involved in the assumption of such liabilities in ancient times were very great. Terrible poverty and even slavery could result.” Although today we have such things as bankruptcy laws to protect certain debtors, there are still grave and totally unnecessary risks involved in one’s obligating himself to pay others’ obligations.
Pro 6:1. Pulpit Commentary: The sixth chapter embraces four distinct discourses, each of which is a warning. The subjects treated of are: (1) suretyship-Pro 6:1-5; (2) sloth-Pro 6:6-11; (3) malice-Pro 6:12-19; and (4) adultery- Pro 6:20 to the end. Our judgment would make perverseness the subject of Pro 6:12-19 instead of malice. At first it would appear that the subject being treated in Chapter 5 and to which the author returns to in the last part of this chapter has been abruptly interrupted by these three non-related subjects. But Pulpit Commentary says, The subject treated of in the preceding chapter is the happiness of the married life, and this is imperiled by incautious undertaking of suretyship, and suretyship, it is maintained induces sloth, while sloth leads to maliciousness. After treating of suretyship, sloth, and malice in succession, the teacher recurs to the former subject of his discourse, viz. impurity of life. Clarke: If thou pledge thyself in behalf of another, thou takest the burden off him, and placest it on thine own shoulders; and when he knows he has got one to stand between him and the demands of law and justice, he will feel little responsibility; his spirit of exertion will become crippled, and listlessness as to the event will be the consequences. His own character will suffer little; his property nothing, for his friend bears all the burden. Other passages on suretyship: Pro 11:15; Pro 17:18; Pro 20:16; Pro 22:26; Pro 27:13. From studying all of these verses Clarke comes to this conclusion on suretyship: Give what thou canst; but, except in extreme cases, be surety for no man.
Pro 6:2. Striking hands then was like signing a contract now. Sometimes one later sees his mistake of going surety for a party.
Pro 6:3. My son here shows the earnestness of the fathers entreaty. He was to go to the creditor and agree to some kind of settlement that would release him from any further or future obligation. Do it now! says the father, and Pro 6:4 continues the urgency of doing it immediately-do it before you have to stand good for your friends debt.
Pro 6:4. Dont spend any time sleeping-not even one night-until you have cleared yourself in the matter. This expression for doing something immediately is also used in Psa 132:4-5 : I will not give sleep to mine eyes, Or slumber to mine eyelids; Until I find out a place for Jehovah.
Pro 6:5. Continuing the figure of a snare raised in Pro 6:2, he urges the son to take a lesson from the hunted roe or bird: they sense danger, they seek safety; they lose no time in doing so.
STUDY QUESTIONS – Pro 6:1-5
1. What does it mean to strike thy hands (Pro 6:1)?
2. What is the figure of being snared (Pro 6:2)?
3. How does one deliver himself in this setting (Pro 6:3)?
4. What does importune mean (Pro 6:3)?
5. Give no sleep or give not excessive sleep to thy eyelids (Pro 6:4)?
6. Who is a fowler (Pro 6:5)?
Fuente: Old and New Testaments Restoration Commentary
The parental exhortations are continued. In this section they are directed against suretyship, indolence, the evil man, and certain specific things which Jehovah hates. The warnings against becoming surety here and elsewhere must be interpreted in the light of the conditions obtaining when they were uttered. The sin of the sluggard is rebuked by the illustration of the ant, who, without the constraint of judge, ruler, or overseer, diligently toils to provide meat for herself.
The description of the worthless person is graphic in the extreme. His methods of communication are not straightforward, but such as suggest deceit and cunning. His influence is that of creating discord.
Then follows a list of things which Jehovah hates, They would seem to give a more detailed description of the “worthless person” already referred to. The “six” and “seven” of the opening statement have their explanation in the description. The six are first stated, and the seventh is that which results, namely, “he that soweth discord among brethren.”
This is followed by a parental exhortation. It commences with tender and urgent entreaties to attend to parental counsels, because that counsel is for the good of the son to whom it is addressed. A warning is uttered against the first movement toward sin, desire. “Lust not after her beauty in thy heart.” Then the consequences of wrong in social life are set forth. The man who is wronged will take no compensation. His fury will exact the utmost.
Fuente: An Exposition on the Whole Bible
Avoid Suretyship and Sloth
Pro 6:1-19
A young man, being entreated by his friend to go bond for him, consents, in an easy-going way to become his surety. He promises to be responsible for the others debt. From that moment he resembles a roe caught by a hunter or a bird snared by a fowler. If any shall have enmeshed himself in an obligation of this kind he is exhorted to spare no pains, to stand on no false pride, but to go with all urgency to the man for whom he has pledged his credit, and get released at all cost. If we can afford to be surety, we can afford to lend the money ourselves. If we cannot do the former, it is weak and foolish to do the latter.
The ants swarm in the woods and fields, and rebuke our laziness and thriftlessness. They work day and might, storing their galleries with food, building mounds which relatively to the size of the builders are three or four times larger than the Pyramids. In sickness they nurse one another; in the winter they feed on their supplies. Learn from the ceaseless industry of Nature, and do something worthy before sundown!
Fuente: F.B. Meyer’s Through the Bible Commentary
Proverbs 6
Even the unregenerate would avoid many failures if they followed the instruction of this chapter in their lives and their businesses.
6:1-5
Pledging security for another has been the downfall of many who might have been comfortable and prosperous otherwise. In these verses the one trapped in this way is urged to deliver himself if possible, before the penalty has to be paid.
Unlikely as it may seem on the surface, pride is generally the incentive to offering security. A desire to be thought well of or considered financially secure has led many a man to offer security- even to one who was quite unable to assume such a debt and still meet the needs of those dependent on him. An easygoing disposition leads some to make thoughtless pledges that could lead to their ruin. However one becomes entrapped, the command in these verses should be heeded; one must humble himself and confess that he has undertaken more than righteousness and foresight would advise. Far better a little temporary embarrassment and misunderstanding, even ill will, than to find out later that others have to suffer for the maintenance of a foolish and sinful pride.
6:6-8
Prudence and forethought (not to be confused with anxiety) are commendable virtues that may be learned from observing the ant. Carelessness is not faith; it is a gross presumption to be a sluggard and then to expect divine provision in the hour of need. In this as in all else reaping follows sowing. Diligence and carefulness are commanded and commended by the Lord, and both virtues honor Him; slothfulness on the part of a Christian is a reproach on His name.
Some critics sneer at Solomons grain-eating ant who stores her food in the harvest for future use. Solomon is supposed to have mistaken the eggs of the ant for grain. But it is now fully demonstrated that he was wiser than his critics. In Palestine there is a species of ant that is not carnivorous. It feeds on grain and does indeed store its food in harvest-time as Solomon declared. Scripture here, as always, is correct and exact. Short-sighted man should accept his limitations and at least take for granted that the Bible is right until proven otherwise!
6:9-11
Sleeping when one should be working is inconsistent with the command to eat bread by the sweat of ones face (Gen 3:19). No one has a right to count on God to provide for his daily needs when he has not been characterized by diligence. Poverty follows laziness; likewise in a spiritual sense, endless misery follows the one who refuses to be awakened to the things of God in this age of grace. Judson said, A little more sleep, a little more slumber and thou shalt wake in hell to sleep no more forever!
6:12-15
The one who is careless in his own affairs is likely to interfere too much in the lives of others. Having nothing to do, he becomes a lazy busybody occupied with foolishness. His mouth is perverse; his eyes disguise the words his lips speak; his feet and hands call attention to things better left unnoticed; for in his heart are perverse and mischievous intentions. He becomes a sower of discord. He scatters evil words that yield a harvest of sorrow that can never be fully destroyed. There were people like this among the Thessalonian saints. The apostle Paul warned the godly to keep away from them so these evildoers would be ashamed (2Th 3:11-14).
6:16-19
Jehovahs judgment of the evil speaker is set forth in no uncertain terms. Seven things are abominable; six he hates in addition to the one already noticed. That one is put in as though it were the worst of them all.
God always detested a proud look. The one who has learned at the feet of Christ, who is meek and lowly of heart, does not have haughty eyes. The twelfth Song of Degrees gives the words of one who has been discipled in Christs school: Lord, my heart is not haughty, nor mine eyes lofty: neither do I exercise myself in great matters, or in things too high for me (Psa 131:1). This is the attitude that is well-pleasing to the Lord who says, To this man will I look, even to him that is poor [or, lowly] and of a contrite spirit, and trembleth at my word (Isa 66:2).
A lying tongue is contrary to God who is truth and who desires truth in the inner man. False words indicate a deceitful heart.
God links a prideful nature and a lying tongue with hands that shed innocent blood. The slanderer who uses his tongue to destroy the good name of another is similar to the murderer who uses wicked hands to kill.
An evil scheming heart is the root of all the evils mentioned. All unholy words and doings proceed out of the heart. So feet that rush to mischief are mentioned immediately. They follow where the heart has already gone.
The last two are often found together: a lying witness and one that stirs up dissension. Behold, how good and how pleasant it is for brethren to dwell together in unity! (Psa 133:1) The Lord abhors the talebearer who mars that happy unity by spreading evil insinuations.
The only way any of us can avoid these hateful ways is to earnestly cleave to God and His Word, that we may be sanctified by truth.
6:20-22
Obedience to parental discipline is obedience to God. When godly parents seek to bring up their children in the nurture and admonition of the Lord (Eph 6:4) they are laying a solid foundation for eternity. Their wise instruction becomes practical and precious. In any place or any activity, the word of wisdom will be sweet and will keep one from stumbling.
6:23-29
The young mans particular snare is referred to again in these verses. The purifying influence of the Word of God will protect him from the flattering lips of the strange woman. This false stranger would lure him from the path of truth and virtue to falsity and ruin. The young man is earnestly warned to beware of her fascinations.
We are reminded again that the heart must be guarded in order to keep the feet from forbidden paths. Any tampering with impurity will lead to both spiritual and physical sorrow and poverty. The adulteress will endeavor to entrap with her fascinating glances. The one whose heart is not protected by the sanctifying truth of God will be overcome.
Sinful thoughts should not be entertained. How many upright lives have been damaged by what started as a thoughtless familiarity. The relationship was allowed to develop step by step into adultery and ended in lifelong sorrow. No other sin, except murder, leaves such a dreadful stain. See Davids case in 2 Samuel 11-12.
6:30-35
In clear language God faithfully warns us of the awful consequences of the sin that brought the flood and will bring the fire! Men may forgive and forget other wrongs. This one is never forgotten. No one hates a thief stealing to satisfy his hunger. Both the law of Jehovah and the law of man demand restitution if the thief is arrested. But at least it is possible to make amends, even if it takes all he has. But the adulterer can never make amends to the wronged husband or the partner of the sin. Repentance toward God will not erase the reproach. The marks of the wound and the dishonor will remain to haunt one through the years. The rage of the rightly jealous husband will not be appeased by gifts however great, or apologies however earnest and sincere.
He who ignores these warnings and deliberately goes on trifling with sin is without excuse. The only safe course is to discipline the mind to bring every sinful thought into subjection and allow the truth of God to control the heart (2Co 10:5). This is the only way to flee.. .youthful lusts, (2Ti 2:22)-those fleshly lusts which war against the soul (1Pe 2:11). This is how Joseph resisted in circumstances far more tempting than those in which David fell. He responded How then can I do this great wickedness, and sin against God? (Gen 39:9) May we also be preserved from temptation by allowing Gods Word to control our lives.
Fuente: Commentaries on the New Testament and Prophets
Pro 6:23
(with Psa 119:105)
The Divine lamp is:-
I. A light on the path. The best path in the world would be of no use without light enough to see our way. If we cannot have daylight, we shall be glad of moonlight; and if the night be dark and moonless, we shall want lamplight. What a glorious lamp you would have if it were possible to get a spark of the sun itself, and put that into your lantern! Even such a lamp is the Bible.
II. A light upon the past. The Bible shows us how man began his journey, created in the image of God, and happy in loving and obeying God. It shows us his first wrong step, and how one wrong act opened the door of sin and misery and death. Thus the word of God is-
III. A warning light. It is God’s lighthouse, to warn us off the treacherous rocks of sin, on which we are in danger of being wrecked. It is God’s beacon-light warning us to be on our guard against the assaults of temptation, and the power and craft of that great enemy of our souls, from whom we can be safe only when we put on the whole armour of God.
IV. A saving light.
V. A light for every step.
E. R. Conder, Drops and Rocks, p. 149.
Pro 6:27-28
These words contain an important principle of general application to every sin-the impossibility for a man to play with the enticement to sin without falling a prey thereto. The truth of the statement will appear if we take into consideration the following things:-
I. That every temptation presented to man addresses itself to a nature that is already corrupt, and is therefore liable to take to it.
II. That man in playing with the temptation puts himself directly in the way that leads naturally to the sin.
III. That playing with the temptation to any evil shows some degree of bias in the nature to that particular evil.
IV. That playing with temptation brings man into contact with sin only on its pleasurable side, and thus gives it an advantage to make an impression favourable to itself on his mind.
V. That man, through playing with temptation, weakens his moral power to resist the sin, and gradually gets so debilitated as to be too weak to oppose it.
VI. That man, by playing with temptation, at last tempts the Spirit of God to withdraw His protection from him, and to leave him to himself, and a prey to his lust.
O. Thomas, The Welsh Pulpit of Today, p. 68.
References: Pro 6:28.-E. R. Conder, Drops and Rocks, p. 149. 6-Parker, Pulpit Analyst, vol. i., p. 541.
Fuente: The Sermon Bible
CHAPTER 6
1. The surety (Pro 6:1-5)
2. The sluggard (Pro 6:6-11)
3. The naughty, good-for-nothing person (Pro 6:12-19)
4. The strange woman (Pro 6:20-35)
Pro 6:1-5. These are instructions concerning contracts, in being surety for a neighbor and the danger connected with it.
Pro 6:6-11. The sluggard is commanded to go to the ant for a lesson. (See also Pro 30:25.) The ant is a marvellous little creature. That which modern science has found out by close observation of the life of this little insect is here tersely stated by the words of the Lord, the Creator. They swarm in the woods and in the fields; they work day and night; they capture, train and nourish aphides, which they use as a kind of slave. They build vast and symmetrical mounds, which they use as homes and barns, and which are, relatively to the size of the tiny builders, three times larger than the Egyptian pyramids. They march and labor in unison, have their own wars, nourish their sick, and all is done without a chief, an overseer or a ruler. Yet man with a higher intelligence and a higher work to do can be a sluggard.
Pro 6:12-19. The description of the sluggard is followed by that of a worthless person. It is a son of Belial (the term used in the Hebrew) whose picture is drawn. He is a naughty person, a good-for-nothing, a man of iniquity; he has a lying mouth. A minute description of his way and work is given; everywhere he makes mischief and causeth division. But suddenly there comes the calamity upon him. He shall be broken and that without remedy. Such is the way of the man who despiseth wisdom, follows his old nature and plunges ultimately into the outer darkness. Finally there will yet appear the man of sin, that wicked one, in whom all these evils will culminate and he shall suddenly be broken without remedy. (See Dan 11:45.) We do well to read carefully the six things which the Lord hateth (Pro 6:16-19).
Pro 6:20-35. The words of the Lord, the commandment and the law as stated here, are of unspeakably great importance. They are to be in the heart and about the neck.
When thou walkest, it shall lead thee;
When thou steepest, it shall watch over thee;
And when thou wakest, it shall talk with thee.
They are a lamp and a light; they are the way of life. Then follows another description of the evil woman, a warning not to lust after her beauty nor to be taken by her eyelids. These oriental women painted their faces; by plucking their eyebrows they made them almond-shaped. Alas! that in the society of the twentieth century the women and girls of a so-called Christian civilization should do the same thing, and we fear, for the same purpose as the whorish woman described in this chapter.
Fuente: Gaebelein’s Annotated Bible (Commentary)
if thou be: Pro 11:15, Pro 17:18, Pro 20:16, Pro 22:26, Pro 27:13, Gen 43:9, Gen 44:32, Gen 44:33, Job 17:3, Phm 1:18, Phm 1:19, Heb 7:22
thou hast: To strike, or join hands, was an ancient form of entering into contracts in all counties and all ages.
Reciprocal: Mat 5:25 – with Luk 12:58 – give 1Th 2:11 – as
Fuente: The Treasury of Scripture Knowledge
Pro 6:1-2. My son, if thou be surety for, or to, thy friend Namely, rashly and unadvisedly, without considering for whom, or how the thou dost oblige thyself, or how thou shalt discharge the debt if occasion require it: otherwise suretiship, in some cases, may be not only lawful, but an act of justice and charity; if thou hast stricken thy hand Obliged thyself by giving thy hand, or joining thy hand with another mans, as the custom then was in such cases; (of which, see Job 17:3, chap. 17:18, and 22:26;) with a stranger With the creditor, whom he calls a stranger, because the usurers in Israel, who lent money to others, upon condition of paying use for it, were either heathen, or were reputed as bad as heathen, because this practice was forbidden by Gods law, Deu 23:19. Or, to, or for, a stranger, for here is the same preposition which is rendered for in the former clause. And so the words may imply, that whether a man be surety to, or for, a friend, or to, or for, a stranger, the course to be taken is much of the same kind. Thou art snared, &c. Thy freedom is lost, and thou art now in bondage to another.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Pro 6:1. If thou be surety for thy friend. If charity has gained an ascendancy over the judgment, prepare to perform thy covenant. To aid a friend in poverty is a generous deed, it is lending without hope: but to bind ones self in cases of speculation may incur a serious loss, without real advantage to another.
Pro 6:3. When thou art come into the hand of thy friend. The sense is intricate. The LXX read, When thou art come into the hands of rigorous men for thy friend; go, delay not, urge thy friend (to fidelity) for whom thou art surety. This sense agrees with the two verses that follow.
Pro 6:6. Go to the ant, thou sluggard. Man, slothful man, is here admonished and reproved by the prudent and laborious ant, on which he tramples. At the eighth verse, the LXX have an adjection, copied in some of the Versions. Go to the bee, and see what an illustrious architectress she is; how exquisitely she forms her comb, and how both kings and the poor are nourished with her labours. Though feeble in body, she is loved and eulogized by all, as a lover of wisdom.In the time of Solomon, when the poor had lots of land, it was usual for families to lay in the winter store of corn, and wine, and oil. He who neglected this duty, stood reproved by the insects. How much more then, he who neglects his salvation! All the apologies for delay are numbered with the most ruinous of crimes.
Pro 6:11. Thy want as an armed man; overwhelming and destructive. The LXX, Vulgate, and other Versions add here, But if thou be diligent, thy harvest shall be plenteous, and poverty shall fly away from thee.
Pro 6:12. A naughty person. Hebrews a man of Belial, whose countenance is full of grimace, whose speeches are devoid of wisdom, whose conduct gives indications of a character lost to society. When we contemplate his countenance, he hides himself; we can find in him no traces of wisdom, intelligence, and virtue.
Pro 6:16. These six things doth the Lord hate; yea, seven are an abomination to him. This is a Hebraism, which, by distinguishing the seventh, confers greater emphasis on the whole: it is a mode of speech borrowed from the days of the week. Let youth therefore reflect and beware; when the prodigal came to himself, he made a contrast between his present misery, and the happiness of his fathers servants. If men were more thoughtful, they would be more wise.
Pro 6:24. To keep thee from the evil woman; and from the adulteress, who will hunt for a mans life, Pro 6:26. In addition to what is in the preseding chapter, we have only to say, fly, fly, fly! The victims reproach shall never be wiped away.
Pro 6:26. The adulteress will hunt for the precious life. The victim does not long survive the victor. The convict appointed to die, offers his estate; offers to expatriate himself to reprieve his precious life. In the narrative of a great man, lying under sentence for forgery, we have a most pathetic letter to the chancellor, begging his life. After reciting the degradations he had sustained, and the loss of character, he adds; under these circumstances, life cannot be desirable to me; yet I have ties which are still dear. I have a wife that never offended me;I would live, I would live. Hear this, thou dissipated youth, who art so prodigal of life in taverns, and houses that cannot be named. Pause a moment, ere a slower execution take place in thy chamber.
Pro 6:34. He [the husband] will not spare in the day of vengeance. See on Deu 22:22. Perhaps the king of Israel was impelled by fears that the valiant Uriah would kill him, and therefore he caused Uriah to be slain. Perhaps other injured husbands were in arms for their country, or gone on lawful business: perhaps the seducers were first admitted as guests to the families. Formerly, those affairs were settled by the sword; now they are settled by fines:how will God settle them!
Fuente: Sutcliffe’s Commentary on the Old and New Testaments
Pro 6:1-19. A section totally dissimilar from the rest of this division of Pr. It consists of four short subsections
Pro 6:1-5 against suretyship, Pro 6:6-11 against sloth, Pro 6:12-15 against talebearing, Pro 6:16-19 against seven sins. Then the subject of sexual vice is continued from Proverbs 5. Pro 6:1-19 obviously breaks the connexion, and was probably inserted after the compilation of Pro 6:1-9.
Pro 6:1-5. The Dangers of Suretyship.Early Semitic legislation does not deal directly with suretyship, although directions relating to pledges and release from debt are given. In Nehemiah 5 we have a case of mortgage and its hardship. The practice of giving personal security probably grew up in post-exilic times. See also Pro 11:15, Pro 17:18, Pro 20:16, Pro 22:26 f., Pro 27:13; Sir 8:13; Sir 29:14-20.
Pro 6:1. stricken hands: cf. Job 17:3, Eze 17:18, Ezr 10:19.
Pro 6:3. The context favours RVm.importune: the Heb. means to rage against, be arrogant (cf. Rahab in Isa 30:7). The endangered surety should take strong measures to force his friend either to meet his liabilities or to set him free from his bond.
Pro 6:6-11. The Dangers of Sloth.Cf. Pro 30:24 and Pro 24:30-34. The latter is evidently derived from the same source as this passage, and requires Pro 6:9 to make the connexion clear between Pro 6:32 and Pro 6:33. The ant figures in most of the ancient proverbial lore as the type of provident thrift and industry. The LXX adds, probably incorrectly, some clauses concerning the bee.
Pro 6:11. robber: lit. rover, almost equivalent to tramp.armed man: lit. man with a shield.
Pro 6:12-15. Description and Retribution of the Talebearer.The earliest codes reflect the prevalence of this social crime (cf. Exo 23:1, Lev 19:16).
Pro 6:12. worthless person: lit. man of Belial, more commonly in Heb. son of Belial (Deu 13:13*). The usually accepted derivation (see BDB) regards Belial as a compound signifying without worth. But all the uses of the word do not agree with this derivation (cf. Psa 18:4), and especially its use as a proper name (2Co 6:15, Asc. Isa 3:23). It may be the name of some Bab. deity (cf. EBi).
Pro 6:13. Malan cites the apposite parallel from the Institutes of Manu: Beware of having nimble hands and moveable feet, a winking eye, of being crooked in thy ways, of having a voluble tongue, and of being clever at doing mischief to others.
Pro 6:15 b. A verbal parallel occurs in Pro 29:1.
Pro 6:16-19. Seven Things Hateful to God.Possibly the insertion of this short passage here was suggested by the recurrence in it (Pro 6:19 b) of the unusual phrase in Pro 6:14 b, scattereth strifes. It reflects throughout a literary acquaintance with OT, and is therefore probably late. All the characteristics mentioned occur in other parts of OT (cf. Isa 2:11, Psa 31:18, Isa 59:3; Isa 59:7, Gen 6:5, etc.).
Pro 6:20-35. Warning against the Adulteress.Here the subject of ch. 5 is resumed, exhortation to sexual purity (see Pro 5:7-14*).
Pro 6:22 f. The change to the sing. (it) in Pro 6:22 points to some disarrangement, and the close connexion between Pro 6:20 and Pro 6:23 suggests that Pro 6:23 should follow Pro 6:21, and that before Pro 6:22 a clause introducing wisdom as the subject has been lost.
Pro 6:25. Cf. Job 31:1, Mat 5:28.
Pro 6:26. The text is obscure and probably corrupt (cf. ICC), AV and RV incorrect. The main problem is whether the harlot is synonymous or contrasted with the adulteress. The latter is more probable; the harlot only hunts for a piece of breadi.e. for a livelihoodthe adulteress seeks to ruin her victim. The man is throughout the foolish victim, and the adulteress is the temptress.
Pro 6:30-35. A contrast between the fate of a thief and that of the adulterer. The point is not clear. MT means that a thief who steals to satisfy his desire does not lose social prestige, nevertheless he must pay the penalty in a fine. Many regard this as unsatisfactory, and Pro 6:30 a may be a question (so some MSS.), do they not despise, etc.?i.e. the thief only loses the respect of his fellows, but escapes further punishment by payment of a fine, while the adulterer loses caste and cannot escape the penalty of the law by private arrangement with the jealous husband. But can a thief, who steals to satisfy his hunger, pay sevenfold for his offence?
Pro 6:31. sevenfold: for the law of restitution in cases of theft and fraud cf. Exo 22:1, five-or fourfold; Pro 22:4; Pro 22:7, double; Lev 6:5, restoration of the principal plus one-fifth. Luk 19:8 and 2Sa 12:6 show that the fourfold measure was apparently the prevalent one. Sevenfold is probably rhetorical rather than legal.
Fuente: Peake’s Commentary on the Bible
10. Other dangerous temptations 6:1-19
Solomon singled out a few more serious errors to avoid in addition to marital unfaithfulness. These include assuming liability for the debts of others (Pro 6:1-5), being lazy (Pro 6:6-11), being untruthful (Pro 6:12-15), and seven other practices that need no clarification (Pro 6:16-19).
The advice in this section provides a good example of what prudence is. A prudent person is one who is capable of exercising sound judgment in practical matters. He or she is cautious and discreet in conduct, is circumspect, and is sensible. We often describe a prudent person by saying that he or she has common sense. A prudent person can foresee the consequences of possible actions and behaves accordingly. A godly (wise) person can be prudent because God’s revelation helps us see the usual consequences of our actions before we commit them. This is largely what the Book of Proverbs helps us do.
"Surety" (Pro 6:1) means "security" in the sense of taking on another person’s obligations as one’s own, as when a person co-signs a note to pay another person’s loan, for example. Paul offered to pay Onesimus’ past debts, but not his future ones (Phm 1:18-19). "Neighbor" and "stranger" (Pro 6:1) together mean anyone; these two kinds of people are not the only ones in view. This is a figure of speech called a merism in which two extremes represent the whole. Solomon strongly counseled avoidance of this obligation. If one finds himself in it already he should do everything he can to get himself out of it before he discovers that he is in even worse trouble (Pro 6:3). The writer did not command his son never to become surety for his neighbor; he told him what to do if he had already done this so he could escape the consequences that typically follow such an act. The reader is not disobeying God if he or she becomes surety for a stranger, but this proverb warns of the possible consequences and gives advice about how to avoid them.
Pro 6:6-11 warn against laziness. [Note: See Kidner’s subject study on the sluggard, pp. 42-43.] A "vagabond" (Pro 6:11) is a "highwayman," namely, a robber. [Note: Toy, p. 125.]
"In that society there were no technological controls or government social programs to serve as a safety net against poverty." [Note: R. Whybray, Wealth and Poverty in the Book of Proverbs, p. 31.]
The person in view in Pro 6:12-15 is one who, for the amusement it gives him or her, causes other people to experience inconvenience or suffering. A simple joke is different from joking at someone else’s expense, joking that hurts someone else. The latter practice is what Solomon urged his son to avoid. He called such a mischievous prankster "worthless" and "wicked" (Pro 6:12). "Worthless" is literally "of Beliel," a word that became a name for Satan (2Co 6:15).
The list in Pro 6:16-19 repeats some of what Solomon mentioned earlier. It may have been one whole proverb he added because it carried on the idea of other temptations to avoid. The phrase "six . . . yes, seven" (Pro 6:16) implies that this list is not exhaustive of what God hates, though it is explicit. [Note: Toy, p. 127.] These seven practices deal with attitude (Pro 6:17 a), thought (Pro 6:18 a), speech (Pro 6:17 b, Pro 6:19 a), action (Pro 6:17 c, Pro 6:18 b), and influence (Pro 6:19 b).
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
CHAPTER 7
CERTAIN EXAMPLES OF THE BINDING CHARACTER OF OUR OWN ACTIONS
“The surety the sluggard and the worthless person.” Pro 6:1; Pro 6:6; Pro 6:12
FROM the solemn principle announced at the close of the last chapter the teacher passes, almost unconscious of the thought which determines his selection of subjects, to illustrate the truth by three examples, -that of the Surety, that of the Sluggard, that of the Worthless Man. And then, because the horrors of impurity are the most striking and terrible instance of all, this subject, coming up again at Pro 5:20, like the dark ground tone of the picture, finally runs into the long and detailed description of chapter 7.
These three examples are full of interest, partly because of the light they throw on the habits and moral sentiments of the time in which this Introduction was written, but chiefly because of the permanent teaching which is luminous in them all, and especially in the third.
We may spend a few minutes upon the first. The young man, finding his neighbor in monetary difficulties, consents in an easy-going way to become his surety; he enters into a solemn pledge with the creditor, probably a Phoenician money-lender, that he will himself be responsible if the debtor is not prepared to pay at the appointed time. He now stands committed; he is like a roe that is caught by the hunter, or a bird that is held by the fowler, in the hand of his neighbor. His peace of mind, and his welfare, depend no longer upon himself, but upon the character, the weakness, the caprice of another. This is a good illustration of the way in which a thoughtless action may weave cruel bands to bind the unwary. Looking at the matter from this point of view, our book strongly and frequently denounces the practice of suretiship. To become surety for another shows that you are void of understanding. So foolish is the action that it is compared to the surrender of ones own garments, and even to the loss of personal freedom. A proverb declares: “He that is surety for a stranger shall smart for it, but he that hateth suretiship is sure.”
If then the young man has enmeshed himself in obligations of this kind, he is recommended to spare no pains, not to stand upon a false pride, but to go with all urgency, with frank abasement, to the man for whom he has pledged his credit, and at all costs to get released from the obligation. “Be thou not,” says Wisdom, “one of them that strike hands, or of them that are sureties for debts: if thou hast not wherewith to pay, why should, he take away thy bed from under thee?” {Pro 22:26-27}
We feel at once that there is another side to the question. There may be cases in which true brotherliness will require us to be surety for our friend. “An honest man is surety for his neighbor, but he that is impudent will forsake him,” says Ecclesiasticus. And from another point of view an injunction has to be given to one who has persuaded his friend to stand as his surety, -“Forget not the friendship of thy surety, for he hath given his life for thee. A sinner will overthrow the good estate of his surety, and he that is of an unthankful mind will leave him in danger that delivered him.” But confining ourselves to the standpoint of the text, we may well raise a note of warning against the whole practice. As Ecclesiasticus himself says, “Suretiship hath undone many of good estate, and shaken them as a wave of the sea: mighty men hath it driven from their houses, so that they wandered among strange nations. A wicked man transgressing the commandments of the Lord shall fall into suretiship.” {Sir 29:14; Sir 29:16-19}
We may say perhaps that the truly moral course in these relations with our fellows lies here: if we can afford to be a surety for our neighbor, we can clearly afford to lend him the money ourselves. If we cannot afford to lend it to him, then it is weak and foolish, and may easily become wicked and criminal, to make our peace of mind dependent on the action of a third person, while in all probability it is hurtful to our friend himself, because by consenting to divide the risks with the actual creditor we tend to lessen in the debtors mind the full realization of his indebtedness, and thus encourage him in shifty courses and unnerve his manly sense of responsibility. The cases in which it is wise as well as kind to become bail for another are so rare that they may practically be ignored in this connection; and when these rare occasions occur they may safely be left to the arbitrament of other principles of conduct which in the present instance are out of view. Here it is enough to emphasize what a miserable chain thoughtlessness in the matter of suretiship may forge for the thoughtless.
We may now pass to our second illustration, the poverty and ruin which must eventually overtake the Sluggard. “I went by the field of the slothful, and by the vineyard of the man void of understanding; and, lo, it was all grown over with thorns. The face thereof was covered with nettles, and the stone wall thereof was broken down. Then I beheld, and considered well: I saw, and received instruction.” And there is the lazy owner of this neglected farm murmurring, “Yet a little sleep, a little slumber, a little folding of the hands to sleep.” There seem to be in every community a certain number of people who can only be described as constitutionally incapable: as children they are heavy and phlegmatic; at school they are always playing truant, and exerting themselves, if at all, to escape the irksome necessity of learning anything; when they enter into life for themselves they have no notion of honest effort and steady persistency, but directly their employment becomes distasteful they quit it; and at length, when they end their days in the workhouse, or in those shameful haunts of sin and vice to which sloth so easily leads, they have the melancholy reflection to take with them to the grave that they have proved themselves an encumbrance of the earth, and can be welcomed in no conceivable world. Now the question must force itself upon our attention, Might not these incapables be rescued if they were taken young enough, and taught by wholesome discipline and a wise education what will be the inevitable issue of their lethargic tendencies? Might not the farm of the sluggard be impressed on their very eyeballs as a perpetual and effective warning?
Leaving this important question to social reformers, we may note how beautifully this book employs the examples of insect life to teach and stimulate human beings. “The ants are a people not strong. Yet they provide their meat in summer. The locusts have no king. Yet go they forth all of them by bands.” {Pro 30:25-27} “Go to the ant, thou sluggard; consider her ways, and be wise: which having no chief, overseer, or ruler, provideth her meat in the summer, and gathereth her food in the harvest.” {Pro 6:6; Pro 6:8} By this little touch the book of Proverbs has turned the magnificent fields of modern scientific observation, and all the astonishing revelations of the microscope, into a school of moral and spiritual discipline for human life. Thus the ants swarm in the woods and the fields as if to rebuke the laziness and thriftlessness of man. They work night and day; they store their galleries with food; they capture and nourish aphides, which they use as a kind of domestic cattle. The vast and symmetrical mounds, which they rear as habitations and barns, are, relatively to the size of the builders, three or four times larger than the pyramids. By what mysterious instinct those long lines of laborers march and work in unison; by what half-human impulses they form in serried hosts and engage in deadly battles prolonged through several days; by what ludicrous freaks they are led to imitate men, spending their lives in pampered luxury, dependent upon slaves, until at last in their helplessness they are mastered by their bondservants in revolt; by what heavenly motive they are stirred to feed and nourish and nurse one another in sickness and trouble, -we need not here enquire, for we are only told to go to the ant in order to learn her ways of ceaseless activity. But in this brief precept we seem to receive a hint of the boundless instruction and warning to be derived from the humbler inhabitants of this earth which man claims as his own.
Let us pass to the third illustration of the theme. The surety is the victim of easygoing thoughtlessness, the sluggard is the victim of laziness and incapacity; but now there appears on the scene the thoroughly worthless character, the man of Belial, and after his portrait is drawn in a few touches, his sudden and hopeless ruin is announced in a way which is all the more striking because the connection between the sin and its punishment is left to be guessed rather than explained. {Pro 6:12-15} The description of this person is wonderfully graphic and instructive, and we must dwell for a moment on the details. We see him, not in repose, but busy going from place to place, and talking a great deal. His lips are shaped continually to lie, -“he walketh with a froward mouth.” There is no straightforwardness about him; he is full of hint, suggestion, innuendo; he gives you always the idea that he has an accomplice in the background; he turns to you and winks in a knowing way; he has a habit of shuffling with his feet, as if some evil spirit forbade him to stand still; you constantly catch his gesticulating; he points with his thumb over his shoulder, and nods significantly; he is never better pleased than when he can give the impression of knowing a great deal more than he cares to say. He delights to wrap himself in mystery-to smile blandly and then relapse into a look of inscrutability-to frown severely and then assume an air of gentle innocence. He is in the habit of beckoning one into a corner, and making a whispered communication as if he were your particular friend, as if he had taken a fancy to you directly he saw you, and was therefore eager to give you some information which nothing would induce him to divulge to anyone else; if you are foolish enough to share his confidences, he gives you very soon, when others are standing by, a cunning leer, as if to intimate that you and he are old acquaintances, and are in the secret, which the rest do not know.
The fact is that his heart is as deceitful as his lips; he cannot be true on any terms. If some simple and open course occurred to his mind he would shun it instinctively, because it is in devising evil that he lives and moves and has his being. His friendliest approaches fill an honest man with misgiving, his words of affection or admiration send a cold shudder through ones frame. His face is a mask; when it looks fair you suspect villainy; when it looks villainous, and then only, you recognize that it is true. Wherever he goes he makes mischief, he causes divisions; he is the Iago of every play in which he takes a part, the Judas of every society of which, he is a member. He manages to sow suspicion m the mind of the least suspicious, and to cast a slur on the character of the most innocent. When he has created discord between friends he is delighted. If he sees them disposed to a reconciliation, he comes forward as a mediator and takes care to exasperate the differences, and to make the breach irreparable. Like Edmund in “King Lear,” he has a genius for setting men at variance, and for so arranging his plots that each party thinks he hears with his own ears and sees with his own eyes the proof of the others perfidy. But, unlike Edmund, he does the mischief, not for any special good to himself, but for the mere delight of being an agent of evil.
It is this kind of man that is the pest of commerce. He introduces dishonest practices into every business that he touches. He makes it a principle that in selling you are to impose on the customer, avail yourself of his ignorance or prejudice or weakness, and hide everything which might incline him to draw back; while in buying you are to use any fraud or panic or misrepresentation which might induce the seller to lower the price. When he has been in a business for a little while the whole concern becomes tainted, there is a slime over everything; the very atmosphere is fetid.
It is this kind of man that is the bane of every social circle. In his presence, all simplicity and innocence, all charity and forbearance and compassion, seem to wither away. If you are true and straightforward he manages to make you ridiculous; under his evil spell you seem a simpleton. All genial laughter he turns into sardonic smiles and sneers; all kindly expressions he transforms into empty compliments which are not devoid of a hidden venom. He is often very witty, lint his wit clings like an eating acid to everything that is good and pure; his tongue will lodge a germ of putrescence in everything which it touches.
It is this kind of man that is the leaven of hypocrisy and malice in the Christian Church; he intrigues and cabals. He sets the people against the minister and stirs up the minister to suspect his people. He undertakes religious work, because it is in that capacity he can do most mischief. He is never better pleased than when he can pose as the champion of orthodoxy, because then he seems to be sheltered and approved by the banner which he is defending.
“Therefore shall his calamity come suddenly.” It is because the character is so incurably base, so saturated with lies and insincerities, that there can be no gradations or temperings in his punishment. One who is less evil may be proved and tested with slight troubles, if possibly he may be stirred to amendment. But this utterly worthless person is quite unaffected by the smaller trials, the tentative disciplines of life. He cannot be chastised as a son; he can only be broken as a vessel in which there is an intrinsic flaw; or as a building, which has got the plague in its very mortar and plaster.
We are told that in Sierra Leone the white ants will sometimes occupy a house, and eat their way into all the woodwork, until every article in the house is hollow, so that it will collapse into dust directly it is touched. It is so with this deceitful character, so honeycombed, and eaten through, that though for years it may maintain its plausible appearance in the world, few people even suspecting the extent of the inward decay on a sudden the end will come; there will be one touch of the finger of God, and the whole ill-compacted, worm-devoured thing will crumble into matchwood: “He shall be broken, and that without remedy.”
But while we are thus watching this worthless soul overtaken with an inevitable calamity, we are reminded that not only are our eyes upon him, but the Lord also sees him. And to that calm and holy watcher of the poor sinful creature there are six things which appear specially hateful-seven which are an abomination of His soul. {Pro 6:16-19} Is there not a kind of comfort in the thought that the Lord watches and knows the whole story of that miserable life, not leaving it to us to condemn, but taking upon Himself the whole responsibility? He knows whether there is a reason in nature for these bad hearts; He knows too what power outside of nature can change and redeem them. But at present we want only to mark and consider these seven things which are abominable to God-the seven prominent traits of the character which has just been depicted. We seem to need some spiritual quickening, that we may observe these hateful things not only with our own natural repugnance, but with something of the holy hatred and the inward loathing which they produce in the Divine mind.
1. Haughty eyes. “There is a generation, Oh how lofty are their eyes! And their eyelids are lifted up.” And to that generation how many of us belong, and what secret admiration do we cherish for it, even when we can honestly disclaim any blood relationship! That haughty air of the great noble; that sense of intrinsic superiority; that graciousness of manner which comes from a feeling that no comparison can possibly be instituted between the great man and his inferiors; that way of surveying the whole earth as if it were ones private estate; or that supreme satisfaction with ones private estate as if it were the whole earth! This lofty pride, when its teeth are drawn so that it cannot materially hurt the rest of mankind, is a subject of mirth to us; but to the Lord it is not, it is hateful and abominable; it ranks with the gross vices and the worst sins; it is the chief crime of Satan.
2. A lying tongue, though it “is but for a moment.” {Pro 12:19} It is the sure sign of Gods intense hatred against lies that they recoil on the head of the liar, and are the harbingers of certain destruction. We dislike lies because of their social inconvenience, and where some social convenience is served by them we connive at them and approve. But God hates the lying tongue, whatever apparent advantage comes from it. If we lie for personal gain He hates it. If we lie from mere weakness, He hates it. If we lie in the name of religion, and in the fashion of the Jesuit, for the welfare of men and the salvation of souls, He hates it none the less. The abomination does not consist in the motive of the lie, but in the lie itself.
3. Hands that shed innocent blood. So hateful are they to Him that He could not let David His chosen servant build Him a house because this charge could be laid against the great king. The soldier in the battle-field hewing down the man who is innocent, and the man who in carelessness or greed is wearing the poor, who are dependent on him, down to death, and the man who in a passion rises up and murders his fellow, -these are very hateful to the Lord. There at the beginning of the worlds history, in the blood of righteous Abel crying to the Lord, and in the mark set on the guilty brow of Cain, the heart of God was clearly and finally shown. He has not changed. He does not shed innocent blood Himself; He cannot away with them that shed it.
4. Hateful too to Him is the devising heart, even where courage or opportunity fails of realizing the device. There are so many more murders in the world than we see, so many cruel and wicked deeds restrained by the police or by a dominant public sentiment, which yet lie deep in the wicked imagination of our hearts, and are abominable to God, that we may be thankful if we do not see as He sees, and may wonder at the forbearance of His compassion.
5. Feet that be swift in running to mischief. Feet listless in the ways of brotherly service or holy worship, but swift, twinkling with eager baste, when any mischief is toward, are marked by God-and hated.
6. And a false witness is abominable to Him, the poisoner of all social life, the destroyer of all justice between man and man. Again and again in this book is censure passed upon this unpardonable crime.
7. Finally, as the blessing of Heaven descends on the peacemaker, so the hatred of God assails the man who sows discord among brethren.
Such is the character which God abominates, the character which binds itself with cords of penalty and falls into irretrievable ruin. And then, after this disquisition on some of the vices which destroy the individual life and disturb society, our author turns again to that snaring vice which is so much the more destructive because it comes under the guise, not of hate, but of love. Those other vices after all bear their evil on their faces, but this is veiled and enchanted with a thousand possible sophistries; it pleads the instincts of nature, the fascinations of beauty, the faults of the present social state, and even advances the august precepts of science. Surely in a way where such a danger lurks we need a commandment which will shine as a lamp, a law which will be itself a light (Pro 6:23).