Proverbs 6
1. My son, iftJiou be surety for thy friend, if thou hast stricken thy hand with a stranger, 2. Thou art snared icith 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 (so shalt thou prevail with, Marg.) 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.
THE son has just been warned against the deadly wound of a stranger. He is now cautioned against a hurt from an imprudent friend. So graciously has our God made his book, not only our guide to heaven, but the directory of our common life. Yet we must often take its wise rules with some restriction. We are here earnestly warned against suretyship. But in some cases it is plainly allowed and approved.7 “A man that hath friends must shew himself friendly.”8 And the passing of our word, or giving a bond, may be an act of prudent friendship, and of solid and permanent advantage. The caution i? evidently directed against rash engagements,9 to which the young and inexperienced are especially exposed; striking hands (the usual mode of plighting faith)18 in an
1 Chap. xi. 3, 5, 6; xxix. 6. 1 Sam. xxviii. 5, 20.
2 Abp. Tillotson quoted in a valuable Commentary. By Rev. B. E. Nichols. !2mo. 1842. Jud. xvi. 19 — 21. ‘Thus I,’ — said Augustine — adverting to this hateful sin — ‘delighted with the disease of the flesh, and with the deadly sweetness of it, drew my shackles along with me, much afraid to have them knocked off; and as if my wound had been too hard rubbed by it, I put back my friend’s good persuasions, as it were the hand of one that would unchain me.’ — Confess, book vi. c. 12.
3 Verse 12 j Chap. i. 29; x. 21. Job iv. 21; xxxvi. 12. Hos. xv. 14, 17.
* 2 Peter ii. 14, 15. 5 Zech. xiii. 1. 1 Cor. vi. 11. Isa. lxi. 1.
7 Reuben and Judah for Benjamin. Gen. xlii. 37; xliii. 9; xliv. 32, 33. Paul foi Onesimus. Philem. 18, 19.
9 Chap, xviii. 24. 9 Comp. also chap. xi. 15; xvii. 18; xx. 16; xxii. 26, 27.
1° Chap. xvii. 18; xxii. 26. Job xvii. 3.
unguarded moment, and snared and taken by the words of thy mouth, by entering into virtual promises, without knowing how far they were pledged, or what might be the issue. Christian prudence will keep us clear from such engagements, which bring distress upon our families, dishonor upon our name, arid reproach upon our religion. While the “good man sheweth favor, and lendeth, he must guide his affairs with discretion;”2 however grating it may be to incur the suspicion of unkindness. If, however, by any inconsiderate bond thou hast come into the hand of thy friend; the instant duty is, to humble thyself, and make sure thy friend — if thou canst prevail with him to ans.wer for himself; and give thy self no rest, till, as the roe and the hind, thou be disentangled from the snare.
Our God, while he warns us against suretyship, has taken it upon himself. Praised be his name! He has given his word — his bond — yea — his blood — for sinners — a security, that no powers of hell can shake.
6. Go to the ant, ill on sluggard; consider her ways, and be wise: 7. Which having no guide, overseer, or ruler, 8. Provideth her meat 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 more sleep, a little more slumber, a little folding of the hands to sleep: 11. So shall thy poverty come as one that traielletli, and thy want as an armed man.
‘It is a shame’ — said the heathen philosopher — ‘not to learn morals from the small animals.’3 Yet what a proof is it of the degradation of the fall, that “man, created in the image of God,” and made wiser than the creation4 should be sent — as here — to this insignificant school for instruction! The ant, having- no guide, to direct her work, no overseer to inspect her, or ruler to call her to account ;5 yet g other eth with diligent foresight the summer and harvest store for her winter need.6 Let the sluggard consider her ways and be wise. He sleeps over his work, and if for a moment, half-startled by some rousing call — still pleads for a little more sleep, and folds his hands to sleep. Present ease and freedom from trouble is all he calculates on — all he provides for. The future he carefully keeps out of sight, to be provided for, like the present, when it comes. Thus life runs to waste. Poverty comes
1 Comp. Ecclus. viii. 13. 2 Psalm cxii. 5.
3 Pudeat ab exiquis animalibus non trahere mores. Seneca De dementia,. Lib. i.
* Gen. i. 26. Job xxxv. 11.
5 Comp. Chap. xxx. 27, and contrast Ex. v. 13, 14. I Kings v. 16.
6 Chap. x. 5; xxx. 25. The heathen moralist sends us to the same pattern of diligence —
‘Exemplo tibi sit magni formica laboris,’ &c. — Hor. Sat. i. 32.
See also Virgil’s exquisite picture. JEn. iv. 302, &c. The hoarding spirit of the ants, though attested by numerous writers and naturalists, does not characterize these known to us; though the habits of the species in a warmer climate would probably widely differ from our own. Some however have thought, that Solomon only refers to her wisdom and prudence in preparing suitable food in summer and harvest, when it is most plentiful See. Kirby and Spence’s Entomology, ii. 46.
step by step as one that travelleth, and, like an armed man, witk irresistible violence.
Perhaps he perverts his Master’s word to excuse his sloth. But if we are to “take no anxious thought for the morrow,” (his true meaning)2 are we to take none at all? Care is a duty, a parental obligation,3 and therefore a component part of Godliness.4 Carefulness is a sins — a needless burden to ourselves; an unworthy distrust of God,6 Prudent care is distinct from covetousness. The stores of the ant were, not the hoarding for the distant indulgence, but the supply for immediate necessity. The diligent use of providential means is to the honor of God.7
But much more loudly would we call to the spiritual sluggard. Thou, that art sleeping away the opportunities of grace; not xc striving to enter in at the strait gate;“8 taking thy salvation for granted; hoping that thou shall “reap that which thou hast not sown, and gather where thou hast not strawed,”9 — Gro to the ant, thou sluggard; consider her ways and be wise. Improve — after this pattern — the summer and harvest season — the time of youth — the present — perhaps the only — moment. The ant hath, no guide. How many guides have you! — conscience — the Bible — ministers!10 She has no overseer. You are living before Him, whose “eyes are as a flame of fire.”11 She has no rider calling her to account. “Every one of us must give account of himself unto God.”12 How long then, wilt thou sleep, O sluggard, on the brink of eternity? “Awake, thou that sleepest, and Christ shall give thee light.”13 Take heed of passing by conviction. The intended work of to-morrow is a delusion. A thousand such to-mor rows there may be; and yet thou mayest be found at last perishing in thy poverty, and the king of terror will come as an armed man to summon thee to judgment.
Christian! Look at sloth — not as an infirmity, but as a sin, affecting the whole man; growing upon us with unperceived power; and therefore needing incessant watchfulness. Allow it no rest, no time to root itself. Resist it in all its forms — bodily, mental, spiritual: indulgence of sleep and appetite: self-pleasing, in all its subtle and plausible workings. Live by rule. Have your time strictly arranged. Be employed in early work for God. Store the mind with useful knowledge; ever reserving the first place for an industrious and prayerful study of the book of God.
1 Chap. x. 4; xiii. 4; xix. 15, 24; xx. 4; xxi. 25; xxiv. 33, 34.
2 Mcoijwvaw. Matt. vi. 34. — ‘SolicUi et anxie cogito; at plu& est solicitum esse, quara ’ cogitate, as Erasmus notices, and that of Tully confirms. Solicitudo est segritudo cum
cogitatione. The root of the word expresses the dividing of the mind into divers thoughts.’ — Leigh’s Critica Sacra. Comp. Phil. iv. 6.
3 2 Cor. xii. 14. Comp. Gen. xxx. 30; xli. 33.
4 1 Tim. v. 8-. Our Lord had a bag for the provision of his family. John Iiji. 29. s Luke x. 41. I Cor. vii. 32. 6 Matt. vi. 25 — 33. 7 chap. x. 5; xxiv. 27. 8 Luke xiii. 24. Matt. xxv. 24.
10 Job xxxii. 8. Psalm cxix. 105. Mai. ii. 7.
11 Chap. xv. 3. Rev. i. 14; ii. 18. 12 Rom. xiv. 12.
‘3 F.ph. v. 14.
‘’Mortify” this baneful lust” through the Divine Spirit;’51 drawing all your motives from the death,2 the life,3 the*rules of Christ.4 This will ensure victory, and how enriching will be the spoil!
12. A naughty person, a wicked man, walketh with a froward mouth. 13. He vrinketh with his eyes, he speaketh with his feet, he teacheth with his fingers; 14. Frowardness is in his heart, he deviseth mischief continually; he sewetli discord. 15. Therefore shall his calamity come suddenly; suddenly shall he be broken without remedy.
What a contrast between the inactivity of the sluggard and the unwearied diligence of the naughty person! -This man of Belial5 — as if lusfroivard mouth — itself “a world of iniquity“6 — could not give sufficient scope for his malice, makes every member — eyes — -feet and fingers — vocal and significant7 — an active” instrument of unrighteousness.“8 These, however, are only the external manifestations. Deep within lies the laboratory of evil —” the chambers of imagery,” teeming with “greater and yet greater abominations.“9 Frowardness” is in the heart. Here is the restless devising- of mischief,11 solving discord instead of unity and love.12 Such a pest to society brings on himself his own ruin — suddenly and without remedy.
The sight of this all-pervading power of sin is truly affecting. How utterly powerless is any remedy, save that, involved in the solemn declaration — “Ye must be born again!”13
16. These six things doth the Lord hate; yea, seven are an abomination unto him: (of his soul, Marg.) 17. A proud look, a lying tongue, and hands that shed innocent blood, 18. An heart that deciseth wicked imaginations, feet that be swift in running to mischief, 19. A false witness that speaketh lies, and he that soweth discord among brethren.
Man conceives of God in his heart as “such a one as himself,”14 looking with indifference at sin. Here therefore Solomon names six — yea — sevenra abominations (most of them mentioned in the preceding list) which the Lord hatcth, — a proud look™ a lying tongue,17 a blood-stained hand.16 And, lest we should think, that he “looketh only on the outward appearance” — the heart — active in devising wickedness19 is brought out, and its ready organ — the
i Rom. viii. 13. 2 ibid. vi. 6. 3 Mark i. 32 — 35.
* Luke ix. 23. Rom. xiii. 11 — 14. 5 Heb. 6 jam. jij. 6. 1 Isa. iii. 16.
8 Chap. x. 10. Rom. vi. 13 — 19. Ezek. viii. 8 — J5. Matt. xv. 19.
10 c Frowardnesses.’ Heb. See Poole’s Synopsis — not one but many — the heart so filled with them, that the vessel cannot ‘hold more. Gen. vi. 5. Acts. xiii. 10.
11 Psalm x. 7 — 9; xxxvi. 2 — 1. Comp. the striking figure. Hos. viii. 6. Chap. xvi. 28. Psalm Hi. 3.
12 Chap. x. 12. 13 John iii. 7. Comp. Titus iii. 3 — 5.
U Psalm 1: 21. Comp. chap. xxx. 15, 18.
w Chap. viii. 13; xxx. 13. Psalm xviii. 27. Isa. ii. 12. Jer. 1. 31 — the examples of Pharoah — Ex. ix. 16. Haman — Esth. vii. 10. Nebududnezzar — Dan. iv. 28 — 33. Herod — Acts xii. 21 — 23.
“Chap. xii. 22. Psalm v. 6. Rev. xxi. 8. Gehazi — 2 Kings v. 25 — 27. Ananiaa and Sapphira — Acts v. 1 — 10.
J8 Gen. ix. 6. Can. iv. 8 — 12. Manasseh — 2 Kings xxi. 15, 16. Specially the murderers of his dear Son — Matt, xxiii. 31 — 38.
w Ahithophel — 2 Sam. xvi. 20 — 23; xvii. 23. Mic. ii. 1. 2 Pet. ii. 14.
feet swift in running to mischief. How hateful also is the false witness,2 surely reserved by him for judgment !3 Let the self-willed separatist remember the double stamp4 upon him that soweth discord among brethren. If the heavenly “dew descends upon the brethren that dwell together in unity,’’5 a withering blast will fall on those, who, mistaking prejudice for principle, “cause divisions” for their own selfish ends.’ Fearful is the Lord’s mark upon them — “sensual, having not the Spirit.”7 If we cannot attain unity of opinion — “perfectly joined together in the same mind, and in the same judgment;”8 at least let us cultivate unity of
spirit “Whereto we have already attained, let us walk by the
same rule; let us mind the same thing.”9
20. My son, keep thy father’s commandment, and forsake not the law of thy mother: 21. Bind them continually upon thine heart, ami tie them about thy neck. 22. When thou gosst, it shall lead ihez; when thou sleepest, it shall keep thee; and when thou attakest, it shall talk with thee. 23. For the commandment is a lamp; and the law is light; and reproofs of instruction are the way of life: 24. To keep thee from the evil woman,10, from the Jlaltery of the tongue of a strange woman.
The authority of parental instruction is again enforced11 — God never intended young people to be independent of their parents. Instruction from every quarter is valuable. But from parents it is authoritative — the ordinance of God. Therefore let it not be a matter of occasional regard. Bind it continually about thine heart,12 as thy rule; about thy neck,™ as thine adorning. Let the law be the friend for all times and circumstances — a guide by day14 — a solace by night16 — yea — a friend for thy waking moments.16 Take care that nothing hinders thy early converse with this faith ful counsellor — before the world comes in, as the best means of keeping the world out. ‘Happy is the mind, to which the word is an undivided companion.’17 Such a lamp — so full of light — in this dark world13 is an inestimable gift. Its reproofs of instruction — as the discipline of our wayward will — are to us as the way of life.™
Specially valuable is this lamp and light in sensual temptation.20 Those who choose their own light and wisdom, are sure to fall into a flattering snare.21 The neglect of parental warning will furnish in the end bitter matter for unavailing repentance.22 Oh! let the
i Chap. i. 16. Isa. lix. 7. Rom. iii. 15. 2 Zech. viii. 17.
3 Chap. xix. 5. Zech. v. 4. Mai. iii. 5. 4 Verses 14, 19. 6 Psalm cxxxih.
e Rom. xvi. 17, 18. 7 Jude 19.’ 1 Cor. iii. 3, 4.
8 i Cor. i. 10 — ’ a text ’ — says the godly Flavel — ’ to be commented upon rather by tears than by words.’ — Sermon on text. 9 Phil. iii. 16.
10 Heb. ‘Woman of wickedness’ — the woman full of wickedness — wholly given to it Comp. Zech. v. 7, 8.
11 Chap. i. 8, 9; iv. 1. 12 Chap. iii. 3; iv. 21; vii. 3.
13 Chap. iii. 3. Comp. Job xxxi. 36. 1J Chap. iii. 22, 23; iv. 12.
!5 Chap. iii. 24. Psalm lxiii. 5. ls Psalm cxxxix. 17, 18.
17 ‘Felix mens. cui verbum individuua corner.’ — Bernard. Serm. xxxii. in Cant.
13 Psalm cxix. 105. See Bp. Patrick’s note quoted in Scott.
is Psalm xix. 11. 2 Tim. iii. 16, 17. Comp. Matt. vii. 13, 14.
20 Chap. ii. 10, 11, 16 — 19; v. 1 — 8; vii. 1 — 5. ai Chap. ii. 16: vii. 21.
«3 Chap. v. 11 — 13.
Father’s instruction be heard betimes — “Wherewithal shall a young man cleanse his way? by taking heed thereto according to thy word.”1
25. Lust not after her beauty in thine heart; neither let her take thee with her eyelids. 26. For by means of a whorish woman a man is brought to a piece of bread: and the adul’eress will hunt for the precious life. 27. Can a man take fire in his bosom, and his clothes not be burned 1 28. Can one go upon hot coals, and his feet not be burned? 29. So is he that goeth in to his neighbor’s wife; whosoever toucheth her shall not be innocent.
Solomon here gives our Lord’s own rule.2 Resist lust in its first rising in the heart. By vain beauty,* and wanton eyes* many a deluded victim has been brought to a piece of bread.6 Nay — so insatiable is the seducer’s malice, that — like the huntsman, who never loses sight of his prey, till he has pursued it to death — she never ceases to solicit, till she has hunted for the precious life.9 Yet neither the present miseries of this wretched oourse, nor the certain horror of the end, can draw away the foot, that has dared to tread the forbidden path. Self-confidence sees and fears no danger. ‘I can look to myself, I need not go too far, and I shall get no harm.’ Did the infatuated sinner but open his eyes, he would as soon expect to take fire into his bosom, and his clothes not be burned; or to go upon hot coals, arid not be burned; as to go wilfully into sin, and to escape the punishment.7 Sin and punishment are linked together by a chain of adamant. ‘The fire of lust kindles the fire of hell.’8 He cannot afterwards plead the strength of the temptation. Why did he not avoid it? Who that knows how much tinder he carries about him. would wilfully light up the sparks? Heedlessly to rush into temptation, is to provoke the corruption, which is too ready to stir of itself. Beware of suspicious familiarities on the borders of sin.9 The temptation to criminality in this atmosphere is fearful.10 Whosoever toucheth shall not be innocent.11
30. Men do not despise a thief, if he steal to satisfy his’ soul, when he is hungry; 31. But if he be found, he shall restore sevenfold; he shall give all the substance of his house. 32. But whoso committeth adultery with a woman lackrth understanding; he that doeth it destroy eth his own soul. 33. A wound and dishonor shall he get; and his reproach shall not be wiped away. 34, For jealousy is the rage of a
1 Psalm cxix. 9. Comp. v. 11; xvii. 4
2 Matt. v. 28. Comp. Jam. i. 14, 15. Job xxxi. 1. Ps. cxix. 37.
3 Chap. xxxi. 30. Gen. vi. 2; xxxix. 6. 2 Sam. xi. 2. Comp. Ecclus. xxv. 21.
* Gen. xxxix. 7. 2 Kings ix. 30. Marg. Isa. iii. 16. 2 Peter ii. 14. Comp. Paradise Lost, Book xi. 1. 620.
s Chap. v. 10; xxix. 3. 1 Sam. ii. 26, 36. Job xxxi. 9, 12. Luke xv. 13, 30. Comp. the difference between Solomon’s chaste and unholy a<re. 1 Kins x. 21 27 with xii. 4.
e Gen. xxxix. 14. Jud. xvi. 18 — 21. Comp. Ez. xiii. 18, 20, 21.
7 Ex. xx. 14, 17. Lev. xx. 10. 2 Sam. xii. 9. Mai. iii. 5. Even as a sin of ignorance it was liable to be visited. Gen. xii. 15 — 18; xx. 1 — 6; xxvi. 10. So strictly hag the holy Lord fenced his own ordinance! See Mede’s Sermon on Chap. iv. 23.
8 Henry in loco. Comp. Job xxxi. 12. Jamos i. 14, 15.
Gen. xxxix. 10. Rom. xiii. 13. 1 Thess. v 22.
»° 2 Sam. xi. 2 — 4. 11 Gen. xx. 6 j xxxix. 9. 1 Cor, vu. 1.
man: therefore lie will not spare in the day of vengeance. 35. He will not regard (accept the face of, Marg.) any ransom; neither will he rest content, though thou givest many gifts.
Here is no excuse or impunity for the thief. The full restitution that he is compelled to make — perhaps sweeping away all his little substance — proves that no extremity can excuse “the transgression of the law.”2 Let him earn his bread by honest industry. If the fruits of industry fail, let him, trusting in God, seek the help, of his fellow-creatures. If he have faith to trust, he will never be forced to steal.3 Yet his extreme temptation renders him an object rather of pity than of scorn — Men do not despise him.
But the sin of the adulterer claims no sympathy. His plea is not the cry of hunger, but of lust; not want, but wantonness; not the lack of bread, but of understanding.4’ He is wilfully given up to his sin. He destroy eth his own soul.5 He gets a ran/ding- wound upon his conscience,6 dishonor and indelible re- proach upon his name.7 The tremendous. passions of jealousy and,* rage shut out all forgiveness.8 The face of no one who offered a ransom would be accepted. No compensation,9 however costly, will content.
Such are the many sins10 — the awfully destructive miseries11 — flowing from the breach of God’s holy commandment. ‘Oh! how great iniquity’ — exclaimed the godly Augustine — ’ is this adultery! How great a perverseness! The soul, redeemed by the precious blood of Christ, is thus for the pleasures of an hour given to the devil; a thing much to be lamented and bewailed: when that which delighteth is soon gone, that which tormenteth remaineth without end.’12
And shall not this fearful picture of sin and its consequences, (which Solomon, alas! was too well fitted to draw) teach us to dread the first approaches to danger; to close every avenue of sense to the entrance of this seductive poison; to shun all communications, that taint the purity of taste, that familiarize the
1 Ex. xxii. 1 — 4. Seven-fold — not literally. Pour or five-fold was the extent of the Divine requirement. Couip. Luke xix. 8. It means full (ver. 3.) and satisfactory — an indefinite number. Comp. Gen. iv. 15, 24. Psalm lxxix. 12, and alia passim. Comp. Job xx. 18.
2 Comp. 1 Cor. vi. 10, with 1 John iii. 4. 3 See Matt. vi. 25 — 33.
4 Comp. Eccl. vii. 25, 26. Jer. v. 8, 21.
5 Lev. xx. 10. Chap. ii. 18, 19; v. 22, 23; vii. 22, 23. Eph. v. 5.
7 Chap. v. 9. Gen. xxxviii. 23; xlix. 4. 2 Sam. iii. 13; xiii. 13. 1 Kings xv. 5, with Matt. i. 6. Neh. xiii. 26. Comp. Deut. xxiii. 2.
s Gen. xxxiv. 7; xlix. 5 — 7. Num. v. 14. Esth. vii. 7 — 10. Ez. xvi. 38. Schultens remarks that no version fully expresses the strength of the original. Rage, ‘Ignito. In loco.
9 Gen. xxxix. 19, 20. Judges xix. 29, 30. 10 2 Sam. xi. 6 — 24.
11 The quaint lines of an old Chronicler give an awful picture — ‘Corpus, opes, animum, famam, vim, lumina scortum, Debilitat, perdit, necat, aufert, eripit, orbat.’
Quoted by Trapp. on ver. 26-, M Lib. de honest. Mulier: quoted by Lavater on verse 26.
mind with impurity, that give a vivid interest to associations from which a chaste imagination recoils with disgust? Let us learn to seek divine strengthening to “watch and pray” continually; and while we “think we stand, to take heed lest we fall.”1