A dehortation against suretiship, Proverbs 6:1. The danger of it, Proverbs 6:2; and the way of delivery, Proverbs 6:3-5. Sluggards reproved by a similitude of the ant, Proverbs 6:6-11. The carriage of the wicked described, Proverbs 6:12-14; and his sudden ruin, Proverbs 6:15. Of seven things which are displeasing to God, Proverbs 6:16-19. The benefits of keeping the commandments, Proverbs 6:20-24. The mischief of adultery, Proverbs 6:25. Its evil consequences, Proverbs 6:26-35.
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 Genesis 42:37; Genesis 43:9; Philemon 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 man’s, as the custom then was in such cases; of which see Job 17:3; Proverbs 17:18; Proverbs 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 God’s law, Deuteronomy 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.
1. Of the creditor, who possibly may be also thy friend; yet take the following course with him, and much more if he be a stranger. Or,
2. Of the debtor, for whom, as being thy friend, thou didst become surety; whereby thou art not only in the creditor’s power to exact payment, but also in the debtor’s power, by his neglect or unfaithfulness, to expose thee to the payment of the debt. And this may seem best to agree both with Proverbs 6:1, where friend is taken in that sense, and is distinguished from the creditor, who is called a stranger, and with the words here following; for this humbling of himself was not likely to have much power with a stranger and a griping usurer; but it might probably prevail with his friend, either to take effectual care to pay the debt, or at least to discharge him from the obligation, or to secure him against it some other way.
Humble thyself, Heb. offer thyself to be trodden upon, or throw thyself down at his feet. As thou hast made thyself his servant, bear the fruits of thine own folly, and humbly and earnestly implore his patience and clemency.
And make sure thy friend; or, and prevail with thy friend; strive to win him by thine incessant and earnest solicitations. Or, honour or magnify thy friend, which is fitly and properly opposed to, and indeed is in some good measure done by, the humbling a man’s self before him.
This is another distinct precept; and it is for the most part as needless to seek, as hard to find, coherence in the proverbs and counsels of this book.
Her ways; her actions and manner of living, especially her diligence and providence, which are the things commended in her, Proverbs 6:7,Proverbs 6:8; of which naturalists give many instances, as that the ants watch the fittest seasons for all things, that they provide most plentifully against the time of famine, that they never hinder, but always assist, one another in their work, and unite their force together to carry away such things as are too large or heavy for one of them; that they prepare fit cells or repositories for their corn in the ground, and such as the rain cannot easily reach; and if through excessive rain their corn be wet, they bring it forth to be dried; that they bite off the ends of the grains of corn that they may not grow, &c.
Which might direct them in or quicken them to the work, as the bees have their kings, and many other creatures have their leaders. This heightens their commendation.
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.
Folding of the hands is the gesture of men composing themselves to sleep.
He vents his wickedness, as by his speech, so also by his gestures, whereby he secretly signifies what he is afraid or ashamed to express openly to his accomplices, his intentions or desires of some evil towards another person; which having in the general declared by the motion of his eyes or feet, he points out the particular person by his fingers.
This is mentioned as a great commendation of God’s word, because neither worldly discretion, nor civil education, nor moral precepts, nor any other considerations, are sufficient preservatives against this lust, as is manifest from daily experience.
To a piece of bread; to extreme poverty, so as to want and be forced to beg his bread. 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 it, or any prospect of considerable advantage by it. Or, for the precious soul, which she corrupteth and destroyeth. But I prefer the former sense.
That goeth in to his neighbour’s wife; that lieth with her, as the phrase signifies, Genesis 19:31; Genesis 29:21,Genesis 29:23, &c. Toucheth her, i.e. hath carnal knowledge of her, as this word is used, Genesis 20:6; 1 Corinthians 7:1, and in Terence, and other writers.
Shall not be innocent; shall be punished as a malefactor, either by God or man.
Quest. How doth this agree with God’s law, which required only that he should restore double, or at most fourfold, or fivefold? Exodus 22:1-4.
Answ. 1. The number of seven may be here put indefinitely for many times, as it is Genesis 4:24; Leviticus 26:28, and in many other places.
2. Some think that as thefts were multiplied, so the punishment of it was increased, in Solomon’s time; or, at least, that it was the practice of some nations to require this sevenfold restitution.
3. He speaks not of that restitution which the law required, but of that which either the wronged person being potent might force the thief to make, or which the thief would willingly give rather than be exposed to public shame; as appears by the following clause, wherein he adds to this sevenfold restitution
all his substance, which no law of God or man required. See Poole "Exodus 22:4".
Lacketh understanding; is a brutish and silly man, who madly rusheth upon these filthy courses, without any sense or consideration of the horrid shame and certain destruction which attends upon them.
Destroyeth his own soul, or life; is guilty of self-murder and of soul-murder.
Bibliographical Information Poole, Matthew, "Commentary on Proverbs 6". Poole's English Annotations on the Holy Bible. https://www.studylight.org/commentaries/eng/mpc/proverbs-6.html. 1685.
Introduction
PROVERBS CHAPTER 6
A dehortation against suretiship, Proverbs 6:1. The danger of it, Proverbs 6:2; and the way of delivery, Proverbs 6:3-5. Sluggards reproved by a similitude of the ant, Proverbs 6:6-11. The carriage of the wicked described, Proverbs 6:12-14; and his sudden ruin, Proverbs 6:15. Of seven things which are displeasing to God, Proverbs 6:16-19. The benefits of keeping the commandments, Proverbs 6:20-24. The mischief of adultery, Proverbs 6:25. Its evil consequences, Proverbs 6:26-35.
Verse 1
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 Genesis 42:37; Genesis 43:9; Philemon 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 man’s, as the custom then was in such cases; of which see Job 17:3; Proverbs 17:18; Proverbs 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 God’s law, Deuteronomy 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.
Verse 2
Thy freedom is lost, and thou art now in bondage to another.
Verse 3
Into the hand; into the power.
Of thy friend; either,
1. Of the creditor, who possibly may be also thy friend; yet take the following course with him, and much more if he be a stranger. Or,
2. Of the debtor, for whom, as being thy friend, thou didst become surety; whereby thou art not only in the creditor’s power to exact payment, but also in the debtor’s power, by his neglect or unfaithfulness, to expose thee to the payment of the debt. And this may seem best to agree both with Proverbs 6:1, where friend is taken in that sense, and is distinguished from the creditor, who is called a stranger, and with the words here following; for this humbling of himself was not likely to have much power with a stranger and a griping usurer; but it might probably prevail with his friend, either to take effectual care to pay the debt, or at least to discharge him from the obligation, or to secure him against it some other way.
Humble thyself, Heb. offer thyself to be trodden upon, or throw thyself down at his feet. As thou hast made thyself his servant, bear the fruits of thine own folly, and humbly and earnestly implore his patience and clemency.
And make sure thy friend; or, and prevail with thy friend; strive to win him by thine incessant and earnest solicitations. Or, honour or magnify thy friend, which is fitly and properly opposed to, and indeed is in some good measure done by, the humbling a man’s self before him.
Verse 4
To wit, until thou hast taken care for the discharge of this obligation. Be not secure, nor negligent, nor dilatory in this matter.
Verse 5
With all possible expedition, as the roe runs swiftly away.
Verse 6
This is another distinct precept; and it is for the most part as needless to seek, as hard to find, coherence in the proverbs and counsels of this book.
Her ways; her actions and manner of living, especially her diligence and providence, which are the things commended in her, Proverbs 6:7,Proverbs 6:8; of which naturalists give many instances, as that the ants watch the fittest seasons for all things, that they provide most plentifully against the time of famine, that they never hinder, but always assist, one another in their work, and unite their force together to carry away such things as are too large or heavy for one of them; that they prepare fit cells or repositories for their corn in the ground, and such as the rain cannot easily reach; and if through excessive rain their corn be wet, they bring it forth to be dried; that they bite off the ends of the grains of corn that they may not grow, &c.
Verse 7
Which might direct them in or quicken them to the work, as the bees have their kings, and many other creatures have their leaders. This heightens their commendation.
Verse 8
When they come forth in great numbers, as in winter they stir not out of their holes.
Verse 9
How long wilt thou sleep? when the ants are watchful and labour, not only in the day time, but even by night, when the moon shineth.
Verse 10
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.
Folding of the hands is the gesture of men composing themselves to sleep.
Verse 11
As one that travaileth, swiftly and unexpectedly. As an armed man, irresistibly or unavoidably.
Verse 12
He showeth the haughtiness of his heart by the wickedness of his talk and discourses, to which he doth accustom himself, as walking implies.
Verse 13
He vents his wickedness, as by his speech, so also by his gestures, whereby he secretly signifies what he is afraid or ashamed to express openly to his accomplices, his intentions or desires of some evil towards another person; which having in the general declared by the motion of his eyes or feet, he points out the particular person by his fingers.
Verse 14
Frowardness; 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.
Verse 15
Heb. and there shall be no healing; no prevention of it beforehand, nor recovery afterward.
Verse 16
Hate, to wit, above many other sins, which have a worse name in the world.
Verse 17
A proud look; pride of heart, which commonly discovers itself by a man’s looks and gestures. See Psalms 101:5; Psalms 131:1; Proverbs 30:13.
A lying tongue; he that accustometh himself to lying and deceit in his common conversation.
Verse 18
An heart that deviseth wicked imaginations; he 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.
Verse 19
That speaketh lies, to wit, in judgment; whereby this differs from the former lying, Proverbs 6:17. Brethren; dear relations or friends.
Verse 20
Keep thy father’s commandment, so far as it is not contrary to God’s command.
Forsake not the law of thy mother, whom children are too apt to despise. See Proverbs 1:8.
Verse 21
Bind them continually upon thine heart; constantly remember and duly consider them.
Tie them about thy neck: see on Proverbs 1:9; Proverbs 3:3.
Verse 22
It, the law of God, which thy parents have taught thee, and pressed upon thee,
shall lead thee; direct thee how to order all thy steps and actions.
It shall talk with thee; it shall give thee counsel and comfort.
Verse 23
Is a lamp; it enlightens thy dark mind, and clearly discovers to thee the plain and right way.
Reproofs of instruction; wise and instructive reproofs or admonitions.
The way to life; both to preserve and prolong this life, and to procure eternal life to those that obey them.
Verse 24
This is mentioned as a great commendation of God’s word, because neither worldly discretion, nor civil education, nor moral precepts, nor any other considerations, are sufficient preservatives against this lust, as is manifest from daily experience.
Verse 25
Lust not after her beauty in thine heart; do not give way to, nor delight thyself with, unchaste thoughts or affections. Compare Matthew 5:28.
With her eyelids; either with her beauty, which consists much in the eyes; or rather, with her amours and wanton glances.
Verse 26
To a piece of bread; to extreme poverty, so as to want and be forced to beg his bread. 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 it, or any prospect of considerable advantage by it. Or, for the precious soul, which she corrupteth and destroyeth. But I prefer the former sense.
Verse 27
The question implies a denial; he cannot escape burning. No more can he who burns in lust avoid destruction.
Verse 29
That goeth in to his neighbour’s wife; that lieth with her, as the phrase signifies, Genesis 19:31; Genesis 29:21,Genesis 29:23, &c. Toucheth her, i.e. hath carnal knowledge of her, as this word is used, Genesis 20:6; 1 Corinthians 7:1, and in Terence, and other writers.
Shall not be innocent; shall be punished as a malefactor, either by God or man.
Verse 30
Despise, i.e. abhor or reproach him, but rather pity and pardon him, who is urged by mere necessity to these practices.
Verse 31
He shall restore seven-fold.
Quest. How doth this agree with God’s law, which required only that he should restore double, or at most fourfold, or fivefold? Exodus 22:1-4.
Answ. 1. The number of seven may be here put indefinitely for many times, as it is Genesis 4:24; Leviticus 26:28, and in many other places.
2. Some think that as thefts were multiplied, so the punishment of it was increased, in Solomon’s time; or, at least, that it was the practice of some nations to require this sevenfold restitution.
3. He speaks not of that restitution which the law required, but of that which either the wronged person being potent might force the thief to make, or which the thief would willingly give rather than be exposed to public shame; as appears by the following clause, wherein he adds to this sevenfold restitution
all his substance, which no law of God or man required. See Poole "Exodus 22:4".
Verse 32
Lacketh understanding; is a brutish and silly man, who madly rusheth upon these filthy courses, without any sense or consideration of the horrid shame and certain destruction which attends upon them.
Destroyeth his own soul, or life; is guilty of self-murder and of soul-murder.
Verse 33
A wound; civil or corporal punishment from the magistrate, or rather from the woman’s husband, as it follows.
His reproach shall not be wiped away; although it be forgiven by God, yet the reproach and scandal of it remains.
Verse 34
Is the rage of a man; it inflames a man with rage and fury against the adulterer.
In the day of vengeance; when he hath an opportunity to avenge himself upon the delinquent.
Verse 35
He will accept of no other recompence for the injury beneath thy life.