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BibliaTodo Commentaries

Benson Joseph
Proverbs 6

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, for thou hast fallen 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. Escape 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. Who having no guide, overseer, or ruler,

8. provides her food in the summer and gathers 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 one that travels and thy want as an armed man.

12. A wicked man of Belial walks with a perverse mouth.

13. He winks with his eyes, he speaks with his feet, he teaches with his fingers;

14. there is perversion in his heart; he devises evil continually; he sows discord.

15. Therefore his calamity shall come suddenly; suddenly he shall be broken without remedy.

16. These six things does the LORD hate: yea, seven are an abomination unto him:

17. A proud look, a lying tongue, and hands that shed innocent blood,

18. a heart that devises wicked imaginations, feet that are swift in running to evil,

19. a false witness that speaks lies, and he that sows discord among brethren.

20. My son, keep thy father's commandment and forsake not the law of thy mother:

21. Bind them continually upon thine heart and tie them about thy neck.

22. When thou goest, it shall lead thee; when thou sleepest, it shall keep thee; and when thou awakest, it shall talk with thee.

23. For the commandment is fire, and the law is light; and reproofs of chastening are the way of life,

24. to keep thee from the evil woman, from the flattery of the tongue of a strange woman.

25. Lust not after her beauty in thine heart, neither let her take thee with her eyes.

26. For by means of a whorish woman a man is reduced to a piece of bread, and the woman will hunt the precious soul of the man.

27. Can a man take fire in his bosom and his clothes not be burned?

28. Can one go upon hot coals, and his feet not be burned?

29. So is he that goes in to his neighbour's wife; whosoever touches her shall not be innocent.

30. Men do not take a thief lightly, even if he steals to satisfy his soul when he is hungry;

31. and once he is taken, he shall restore sevenfold; he shall give all the substance of his house.

32. But whosoever commits adultery with a woman has a fault in his heart; he that does it corrupts his own soul.

33. A wound and dishonour shall he get, and his reproach shall never be wiped away.

34. For the jealous rage of a man will not spare in the day of vengeance.

35. He will not regard any ransom; neither will he want to forgive, though thou givest many bribes.

Proverbs 6

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 man’s, 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 God’s 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.

Pro 6:3-5. Do this now, my son — Immediately follow the counsel which I now give thee, and deliver thyself — Use thy utmost endeavours to be discharged; when, or since, thou art come into the hand — That is, into the power; of thy friend — Of the debtor, for whom, as being thy friend, thou didst become surety, whereby thou art in his power, by his neglect or unfaithfulness, to expose thee to the payment of the debt. Go, humble thyself — Hebrew, התרפס, throw thyself down at his feet, or offer thyself to be trodden upon. As thou hast put thyself in his power, and made thyself his servant, bear the fruits of thy own folly, and humbly and earnestly implore him as readily to grant thy request as thou wast forward to comply with his, and forthwith to satisfy the debt, or give thee security against the creditor. Make sure of thy friend — Cease not to urge and importune him by thyself, and by thy friends, till thou hast prevailed with him. The Seventy translate this verse,” Do, my son, the things which I command thee, and deliver thyself: for thou art come into the hands of evil men upon thy friend’s account: go, therefore, be not careless or remiss, but earnest and importunate with thy friend to get thyself discharged.” Give not sleep to thine eyes, &c. — Namely, until thou hast taken care for the discharge of this obligation. Be not secure, nor negligent, nor dilatory in this matter. Deliver thyself as a roe, &c. — With all possible expedition, as a roe runs swiftly away.

Pro 6:6-8. Go to the ant, &c. — “Nor are industry and diligence requisite in this alone, but in all thy affairs; to which, therefore, if thou art slothful, I must excite thee by the example of the ants; whose orderly and unanimous diligence, in collecting and preserving food for themselves, if thou wilt observe, thou mayest be ashamed” to be indolent, “and learn hereafter to imitate their provident care.” Which having no guide, &c. — “Which is the more remarkable, because they have none to lead and direct them as mankind have; no overseer to exact their labours; no supreme governor to call them to an account for any negligence. And yet they never omit the opportunity they have in harvest to make provision against the winter; but toil perpetually, in gathering and carrying food into the cells they have digged for it in the earth; where they lay it up, and secure it with admirable art; that it may neither be injured by the weather, nor stolen from them by other creatures.” — Bishop Patrick.

Pro 6:9-11. How long, &c. — O the strange idleness of mankind! who have so many monitors and governors, that call upon them again and again, to excite them to diligence, but in vain! Wilt thou sleep, O sluggard — When the ants are so watchful, and labour not only in the day-time, but even by night, when the moon shines. Yet a little sleep, &c. — This he speaks in the person of the sluggard, refusing to arise and requiring more sleep, that so he might express the disposition and common practice of such persons. So shall thy poverty come as one that travelleth — Swiftly and unexpectedly; and thy wants as an armed man — Irresistibly.

Pro 6:12-15. A naughty person — Hebrew, a man of Belial, a wicked man, whose continual practice it is, in one way or other, to work wickedness; walketh with a froward mouth — Makes it his business, by lies; or flatteries, or slanders, or perjuries, to maintain himself in his idle courses. And if the slothful are to be condemned that do nothing, much more those that act wickedly, and contrive to do all the ill they can. He winketh with his eyes, &c. — He vents his wickedness, as by his speech, so also by his gestures, by which he secretly intimates what he is ashamed or afraid to express openly to his accomplices, his intentions or desires of doing some evil to some one; he teacheth with his fingers — Having declared his designs by the motion of his eyes, or feet, he points out the particular person by his fingers. Frowardness is in his heart — Perverse or wicked thoughts and desires. He soweth discord — Either out of malice against others, or out of a base design of improving it to his own advantage. Therefore shall his calamity come suddenly — And prove his utter ruin; suddenly shall he be broken — When he fancies he has conducted his matters so craftily that nobody discerns his villany, he shall, on a sudden, be looked upon as the pest of mankind, and, like a vessel broken in small pieces, shall be incurably undone.

Pro 6:16-19. These six things — Generally found in those men of Belial, described in the foregoing verses; doth the Lord hate — Namely, above many other sins, which have a worse name in the world; a proud look — Pride of heart, which commonly discovers itself by a man’s looks and gestures; a lying tongue — Lying and deceit in his common conversation. A heart that deviseth wicked imaginations — Whose practice it is to design and contrive wickedness. Feet that be swift in running to mischief — Such as greedily and readily execute their wicked designs, without any restraint or delay. A false witness that speaketh lies — Namely, in judgment: whereby this differs from the former lying, Pro 6:17; and him that soweth discord among brethren — That is, dear relations or friends.

Pro 6:20-23. Keep thy father’s commandment — So far as it is not contrary to God’s command. And forsake not the law of thy mother — Which children are too apt to despise. Bind them continually upon thy heart — Constantly remember and duly consider them; tie them about thy neck — See on Pro 1:9; Pro 3:3. When thou goest, it shall lead thee — Namely, the law of God, which thy parents have taught thee, and pressed upon thee, shall direct thee how to order all thy steps and actions. It shall talk with thee — It shall give thee counsel and comfort. For the commandment is a lamp — It enlightens the dark mind, and clearly discovers to a man the plain and right way. And reproofs of instruction — Wise and instructive reproofs or admonitions; are the way to life — Both to preserve and prolong this life, and to ensure eternal life to those that obey them.

Pro 6:24-29. To keep thee from the evil woman — Which is mentioned as a great commendation of God’s word, because neither worldly discretion, nor a good education, nor moral precepts, nor any other considerations, are sufficient preservatives against this lust, as is manifest from daily experience. Lust not after her beauty — Do not give way to, or delight thyself with, unchaste thoughts or affections: compare Mat 5:28. Neither let her take thee with her eyelids — With her wanton glances. For by means, &c., a man is brought to a piece of bread — To extreme poverty, so as to want, and be forced to beg his bread. And the adulteress will hunt for the precious life — To take away a man’s life; either by consuming his body and spirits, and so shortening his days; or more directly and strictly when she hath any great provocation to do it, or any prospect of considerable advantage thereby. Can a man take fire in his bosom and not be burned? — The question implies a denial; he cannot escape burning. No more can he who burns in lust avoid destruction. Whosoever toucheth her — In any immodest way; shall not be innocent — He is in imminent danger of adultery, as he that takes fire in his bosom, or goes upon hot coals, is in danger of being burned. The way of sin is down hill, and those that venture upon the temptation to it will hardly escape the sin itself; and certainly shall not escape punishment, but shall meet with it either from God or man.

Pro 6:30-35. Men do not despise a thief — That is, abhor or reproach him, but rather pity and pardon him, who is urged by mere necessity to these practices, but the adulterer is abhorred by all. If he — The thief; be found, he shall restore seven-fold — The law (Exo 22:1-4) did not oblige the thief to restore seven-fold, but only five oxen for one, or in another case double. Some persons think that the word seven-fold is only used as an indefinite number, meaning he shall restore the value of that which he hath taken, and much more. Others think that, as thefts were multiplied, so the punishment of them was increased in Solomon’s time; or, at least, that it was the practice of some nations to require this seven-fold restitution. Some again have thought (which seems most probable) that he speaks not of that restitution which the law required, but of that which either the wronged person might force the thief to make, or which the thief would willingly give rather than be exposed to public shame. But whoso committeth adultery lacketh understanding — Shows still greater folly; for, if he is found out, he is not punished in his estate only, but with loss of life; for if a theft, occasioned by hunger, is so punished, how much more severely shall the adulterer be punished, who robs a man of what is so much more valuable and dear to him than any part of his property, even of his wife, without any such necessity. He is indeed a brutish and silly man who madly rushes upon those filthy courses without any sense or consideration of the horrid shame and certain destruction which attend upon them. He that doeth it — That commits such a crime; destroyeth his own soul — Not only his life, but his soul: he is guilty, not only of self-murder, but of soul-murder. A wound and dishonour shall he get — Evil or corporeal punishment from the magistrate, or rather from the woman’s husband, as it follows. And his reproach shall not be wiped away — Although it should be forgiven by God, yet the reproach and scandal of it will remain. For jealousy is the rage of a man — It inflames a man with rage and fury against the adulterer. Therefore he will not spare in the day of vengeance — When he has an opportunity to avenge himself upon the delinquent. He will not regard any ransom — Though the adulterer may be willing to expiate his crime, and redeem his life at any rate, it will not be accepted: the largest gifts will be refused, and nothing will satisfy the injured husband but the death of the person who hath injured him so deeply.

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