Verse-by-Verse Bible Commentary

Proverbs 20:16

Take his garment when he becomes surety for a stranger; And for foreigners, hold him in pledge.
New American Standard Version

Bible Study Resources

Concordances:
Nave's Topical Bible - Lasciviousness;   Prudence;   Surety (Guarantee);   Thompson Chain Reference - Business Life;   Credit System;   Suretyship;  
Dictionaries:
American Tract Society Bible Dictionary - Pledge;   Charles Buck Theological Dictionary - Pardon;   Easton Bible Dictionary - Loan;   Surety;   Holman Bible Dictionary - Proverbs, Book of;   The Hawker's Poor Man's Concordance And Dictionary - Pledge;   Smith Bible Dictionary - Loan;   Suretyship;  
Encyclopedias:
International Standard Bible Encyclopedia - Pledge;   Surety;   Wisdom;  

Adam Clarke Commentary

Take his garment that is surety for a stranger - I suppose the meaning to be, If a stranger or unknown person become surety in a case, greater caution should be used, and such security taken from this stranger as would prevent him from running away from his engagements.

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Clarke, Adam. "Commentary on Proverbs 20:16". "The Adam Clarke Commentary". https://www.studylight.org/commentaries/acc/proverbs-20.html. 1832.

Albert Barnes' Notes on the Whole Bible

The warning against suretiship and lust are here repeated and combined (compare Proverbs 27:13). The judge tells the creditor to seize the goods of the surety who has been weak enough to pledge himself for those who are alien to him, instead of those of the actual debtor. The reading of the the King James Version recalls in the second clause the history of Tamar Genesis 38:17-18. The Hebrew text, however, gives “strangers” in the masculine plural, and is probably right, the feminine being the reading of the margin, probably adopted from Proverbs 27:13.

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Barnes, Albert. "Commentary on Proverbs 20:16". "Barnes' Notes on the Whole Bible". https://www.studylight.org/commentaries/bnb/proverbs-20.html. 1870.

The Biblical Illustrator

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Exell, Joseph S. "Commentary on "Proverbs 20:16". The Biblical Illustrator. https://www.studylight.org/commentaries/tbi/proverbs-20.html. 1905-1909. New York.

Coffman Commentaries on the Bible

"Take his garment that is surety for a stranger; And hold him in pledge that is surety for foreigners."

This rendition seems to catch the idea here: "Anyone stupid enough to promise to be responsible for a stranger's debts ought to have his own property held to guarantee payment."[12]

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Coffman Commentaries reproduced by permission of Abilene Christian University Press, Abilene, Texas, USA. All other rights reserved.
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Coffman, James Burton. "Commentary on Proverbs 20:16". "Coffman Commentaries on the Bible". https://www.studylight.org/commentaries/bcc/proverbs-20.html. Abilene Christian University Press, Abilene, Texas, USA. 1983-1999.

John Gill's Exposition of the Whole Bible

Take his garment that is surety for a stranger,.... Which a man is cautioned against, Proverbs 6:1; but if a man will be so weak and foolish, others ought to take care of him, and be cautious how they trust him; for he is in danger of being ruined by his suretyship, and therefore nothing should be lent him without a pledge, without a proper security; for though it was not lawful to take the garment of a poor man for a pledge, at least it was not to be kept after sunset, Exodus 22:26; yet it was right to take such a man's garment who had or would be thought to have such an abundance as to be surety for a stranger. Some think these words are to be taken as a prophecy of what would be the case of such a man that is a surety for a stranger; in the issue he will be stripped of all he has, and have not a coat to put on. It has been applied to our Lord Jesus Christ, who became a surety for such who were foreigners and strangers, and aliens from the commonwealth of Israel; and who had the garment of his human nature taken from him and which was a pledge and ransom for the sins of his people;

and take a pledge of him for a strange woman; a harlot; such as have to do with lewd women are not to be trusted; for they are in a fair way for ruin, and therefore should not be intrusted with anything without a pledge; all in connection with such creatures lose their credit; it is dangerous having any concern with them in trade for they are liable to be brought to a piece of bread; and therefore persons should be cautious how they trade with them, and should observe to secure themselves.

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The New John Gill's Exposition of the Entire Bible Modernised and adapted for the computer by Larry Pierce of Online Bible. All Rights Reserved, Larry Pierce, Winterbourne, Ontario.
A printed copy of this work can be ordered from: The Baptist Standard Bearer, 1 Iron Oaks Dr, Paris, AR, 72855
Bibliographical Information
Gill, John. "Commentary on Proverbs 20:16". "The New John Gill Exposition of the Entire Bible". https://www.studylight.org/commentaries/geb/proverbs-20.html. 1999.

Geneva Study Bible

Take his f garment that is surety [for] a stranger: and take a pledge of him for a strange woman.

(f) Teach him wit, that he cast not himself rashly into danger.
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Beza, Theodore. "Commentary on Proverbs 20:16". "The 1599 Geneva Study Bible". https://www.studylight.org/commentaries/gsb/proverbs-20.html. 1599-1645.

Commentary Critical and Explanatory on the Whole Bible

Take his garment — implies severe exaction, justified by the surety‘s rashness.

a strange woman — by some readings “strangers,” but the former here, and in Proverbs 27:13, is allowable, and strengthens the sense. The debauchee is less reliable than the merely careless.

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These files are a derivative of an electronic edition prepared from text scanned by Woodside Bible Fellowship.
This expanded edition of the Jameison-Faussett-Brown Commentary is in the public domain and may be freely used and distributed.
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Jamieson, Robert, D.D.; Fausset, A. R.; Brown, David. "Commentary on Proverbs 20:16". "Commentary Critical and Explanatory on the Whole Bible". https://www.studylight.org/commentaries/jfb/proverbs-20.html. 1871-8.

Keil & Delitzsch Old Testament Commentary

16 Take from him the garment, for he hath become surety for another;

And for strangers take him as a pledge.

The same proverb Proverbs 27:13, where קח, with the usual aphaeresis, here interchanges with it the fuller form לקח, which is also found at Ezekiel 37:16. To this imperative חבלהוּ is parallel: take him as a pledge (Theodotion, Jerome, the Venet . and Luther); it is not a substantive: his pledge (Targ.), which would require the word חבלתו ( חבלו ); nor is it to be read with the Syr. חבלהוּ, one pledges him; but it is imperative, not however of the Piel, which would be חבלהוּ, and would mean “destroy him;” but, as Aben Ezra rightly, the imperative of Kal of חבל, to take as a pledge, Exodus 22:25, for חבלהוּ without any example indeed except חננני, Psalms 9:14; cf. Psalms 80:16. The first line is clear: take his garment, for he has become good for another (cf. Proverbs 11:15), who has left him in the lurch, so that he must now become wise by experience. The second line also is intelligible if we read, according to the Chethı̂b, נכרים (Jerome, the Venet .), not נכריּם, as Schultens incorrectly points it, and if we interpret this plur. like בנים, Genesis 21:7, with Hitzig following Luther, as plur. of the category: take him as a pledge, hold fast by his person, so as not to suffer injury from strange people for whom he has become surety. But the Kerı̂ requires נכריּה (according to which Theodotion and the Syr., and, more distinctly still than these, the Targ. translates), and thus, indeed, it stands written, Proverbs 27:13, without the Kerı̂, thus Bathra 173b reads and writes also here. Either נכריּה is a strange woman, a prostitute, a maitresse for whom the unwise has made himself surety, or it is neut. for aliena res (lxx Proverbs 27:13, τὰ ἀλλότρια ), a matter not properly belonging to this unwise person. We regard נכרים in this passage as original. בעד coincides with Proverbs 6:26 : it does not mean ἀντὶ, but ὑπέρ ; “for strange people” is here equivalent to for the sake of, on account of strange people” is here equivalent to for the sake of, on account of strange people ( χάριν τῶν ἀλλοτρίων, as the Venet . translates it).

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The Keil & Delitzsch Old Testament Commentary is a derivative of a public domain electronic edition.
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Keil, Carl Friedrich & Delitzsch, Franz. "Commentary on Proverbs 20:16". https://www.studylight.org/commentaries/kdo/proverbs-20.html. 1854-1889.

Matthew Henry's Complete Commentary on the Bible

Two sorts of persons are here spoken of that are ruining their own estates, and will be beggars shortly, and therefore are not to be trusted with any good security: - 1. Those that will be bound for any body that will ask them, that entangle themselves in rash suretiship to oblige their idle companions; they will break at last, nay, they cannot hold out long; these waste by wholesale. 2. Those that are in league with abandoned women, that treat them, and court them, and keep company with them. They will be beggars in a little time; never give them credit without good pledge. Strange women have strange ways of impoverishing men to enrich themselves.

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Henry, Matthew. "Complete Commentary on Proverbs 20:16". "Matthew Henry Complete Commentary on the Whole Bible". https://www.studylight.org/commentaries/mhm/proverbs-20.html. 1706.

Wesley's Explanatory Notes

Take his garment that is surety for a stranger: and take a pledge of him for a strange woman.

Take — As a pledge, without which he ought not to be trusted.

Of him — That is surety.

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These files are public domain and are a derivative of an electronic edition that is available on the Christian Classics Ethereal Library Website.
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Wesley, John. "Commentary on Proverbs 20:16". "John Wesley's Explanatory Notes on the Whole Bible". https://www.studylight.org/commentaries/wen/proverbs-20.html. 1765.

John Trapp Complete Commentary

Proverbs 20:16 Take his garment that is surety [for] a stranger: and take a pledge of him for a strange woman.

Ver. 16. Take his garment.] And so provide for their own indemnity. {See Trapp on "Proverbs 6:1"} {See Trapp on "Proverbs 6:2"} {See Trapp on "Proverbs 6:3"} {See Trapp on "Proverbs 6:4"} {See Trapp on "Proverbs 6:5"}

And take a pledge of him for a strange woman,] i.e., For a whorish woman, utcunque tibi sit cognita, vel etiam cognata. He that will undertake for such a one’s debts, or run in debt to gratify her, should be carefully looked to, and not trusted without a sufficient pawn. How can he be faithful to me that is unfaithful to God? said Constantinus Chlorus to his courtiers and counsellors. (a)

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Trapp, John. "Commentary on Proverbs 20:16". John Trapp Complete Commentary. https://www.studylight.org/commentaries/jtc/proverbs-20.html. 1865-1868.

The Popular Commentary by Paul E. Kretzmann

v. 16. Take his garment that is surety for a stranger, for one so foolish and inconsiderate might as well hand it over at once, since he will surely lose it, and take a pledge of him for a strange woman, or, "for strange people," for such suretyship is always ill-advised.

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Kretzmann, Paul E. Ph. D., D. D. "Commentary on Proverbs 20:16". "Kretzmann's Popular Commentary". https://www.studylight.org/commentaries/kpc/proverbs-20.html. 1921-23.

Thomas Coke Commentary on the Holy Bible

Proverbs 20:16. And take a pledge of him for a strange woman And pawn him to foreigners.

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Coke, Thomas. "Commentary on Proverbs 20:16". Thomas Coke Commentary on the Holy Bible. https://www.studylight.org/commentaries/tcc/proverbs-20.html. 1801-1803.

Matthew Poole's English Annotations on the Holy Bible

Take his garment, to wit, as a pledge, without which he ought not to be trusted, because by this action he showeth himself to be a fool, and he taketh the ready way to beggary.

Object. This precept contradicts that law which forbade the taking of a garment for a pledge, Exodus 22:26.

Answ. It doth not contradict it, for the cases vastly differ; for that law concerned only the poor, who were forced to borrow for their own necessity, and therefore deserve pity; whereas this teacheth only those who are or would be thought rich and sufficient security for others, and who borrow not for their own need, but for a mere stranger, for which folly they deserve to be severely punished. Besides, this may be only a prediction, though it be delivered in the form of a precept, as many predictions are; and so shows what may be expected by him that is guilty of such folly, even that he shall be stripped of his garments and other necessaries. For a stranger; for a foreigner, or a person unknown to him. Take a pledge of him that is surety; which words are to be understood out of the foregoing clause. For a strange woman; for a harlot, who is so called, Proverbs 2:16, and elsewhere.

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Poole, Matthew, "Commentary on Proverbs 20:16". Matthew Poole's English Annotations on the Holy Bible. https://www.studylight.org/commentaries/mpc/proverbs-20.html. 1685.

Expositor's Bible Commentary

8

CHAPTER 10

TWO VOICES IN THE HIGH PLACES OF THE CITY

Proverbs 9:1-18, Proverbs 20:14 with Proberbs 3, and Proverbs 20:16 with Proverbs 4:1-27

AFTER the lengthened contrast between the vicious woman and Wisdom in chapters 7 and 8, the introduction of the book closes with a little picture which is intended to repeat and sum up all that has gone before. It is a peroration, simple, graphic, and beautiful.

There is a kind of competition between Wisdom and Folly, between Righteousness and Sin, between Virtue and Vice; and the allurements of the two are disposed in an intentional parallelism; the coloring and arrangement are of such a kind that it becomes incredible how any sensible person, or for that matter even the simple himself, could for a moment hesitate between the noble form of Wisdom and the meretricious attractions of Folly. The two voices are heard in the high places of the city; each of them invites the passers-by, especially the simple and unsophisticated-the one into her fair palace, the other into her foul and deadly house. The words of their invitation are very similar: "Whoso is simple, let him turn in hither: as for him that is void of understanding, she saith to him:" but how different is the burden of the two messages! Wisdom offers life, but is silent about enjoyment; Folly offers enjoyment, but says nothing of the death which must surely ensue.

First of all we will give our attention to the Palace of Wisdom and the voices which issue from it, and then we will note for the last time the features and the arts of Mistress Folly.

The Palace of Wisdom is very attractive; well-built and well furnished, it rings with the sounds of hospitality; and, with its open colonnades, it seems of itself to invite all passers-by to enter in as guests. It is reared upon seven well-hewn marble pillars, in a quadrangular form, With the entrance side left wide open. This is no shifting tent or tottering hut, but an eternal mansion, that lacks nothing of stability, or completeness, or beauty. Through the spacious doorways may be seen the great courtyard, in which appear the preparations for a perpetual feast. The beasts are killed and dressed: the wine stands in tall flagons ready mixed for drinking: the tables are spread and decked. All is open, generous, large, a contrast to that unhallowed private supper to which the unwary youth was invited by his seducer. [Proverbs 7:14] There are no secret chambers, no twilight suggestions and insinuations: the broad light shines over all; there is a promise of social joy; it seems that they will be blessed who sit down together at this board. And now the beautiful owner of the palace has sent forth her maidens into the public ways of the city: theirs is a gracious errand; they are not to chide with sour and censorious rebukes, but they are to invite with winning friendliness; they are to offer this rare repast, which is now ready, to all those who are willing to acknowledge their need of it. "Come, eat ye of my bread, and drink of the wine which I have mingled." [Proverbs 9:5]

We were led to inquire in the last chapter how far our Lord identified Himself with the hypostatic Wisdom who was speaking there, and we were left in some doubt whether He ever consciously admitted the identity; but it is hardly a matter of doubt that this passage was before His mind when He spoke His parable of the Wedding Feast. And the connection is still more apparent when we look at the Greek version of the LXX, and notice that the clause "sent forth her bond-servants" is precisely the same in Proverbs 9:3 and in Matthew 22:3. Here, at any rate, Jesus, who describes Himself as "a certain king," quite definitely occupies the place of the ancient Wisdom in the book of Proverbs, and the language which in this passage she employs He, as we shall see, in many slight particulars made His own.

Yes, our Lord, the Wisdom Incarnate, has glorious ideas of hospitality; He keeps open house; His purpose is to call mankind to a great feast; the "bread and the wine" are prepared; the sacrifice which furnishes the meat is slain. His messengers are not commissioned with a mournful or a condemnatory proclamation, but with good tidings which they are to publish in the high places. His word is always, Come. His desire is that men should live, and therefore He calls them into the way of understanding. [Proverbs 9:6] If a man lacks wisdom, if he recognizes his ignorance, his frailty, his folly, if he is at any rate wise enough to know that he is foolish, well enough to know that he is sick, righteous enough to know that he is sinful, let him approach this noble mansion with its lordly feast. Here is bread which is meat indeed; here is wine which is life-giving, the fruit of the Vine which God has planted.

But now we are to note that the invitation of Wisdom is addressed only to the simple, not to the scorner. [Proverbs 9:7] She lets the scorner pass by, because a word to him would recoil only in shame on herself, bringing a blush to her queenly face, and would add to the scorner’s wickedness by increasing his hatred of her. Her reproof would not benefit him, but it would bring a blot upon herself, it would exhibit her as ineffectual and helpless. The bitter words of a scorner can make wisdom appear foolish, and cover virtue with a confusion which should belong only to vice. "Speak not in the hearing of a fool; for he will despise the wisdom of thy words." [Proverbs 23:9] Indeed, there is no character so hopeless as that of the scorner; there proceeds from him, as it were, a fierce blast, which blows away all the approaches which goodness makes to him. Reproof cannot come near him; [Proverbs 13:1] he cannot find wisdom, though he seek it; [Proverbs 14:6] and as a matter of fact, he never seeks it. [Proverbs 15:12] If one attempts to punish him it can only be with the hope that others may benefit by the example; it will have no effect upon him. [Proverbs 19:25] To be rid of him must be the desire of every wise man, for he is an abomination to all, [Proverbs 24:9] and with his departure contention disappears. [Proverbs 22:10] They that scoff at things holy, and scorn the Divine Power, must be left to themselves until the beginnings of wisdom appear in them-the first sense of fear that there is a God who may not be mocked, the first recognition that there is a sanctity which they would do well at all events to reverence. There must be a little wisdom in the heart before a man can enter the Palace of Wisdom; there must be a humbling, a self-mistrust, a diffident misgiving before the scorner will give heed to her invitation.

There is an echo of this solemn truth in more than one saying of the Lord’s. He too cautioned His disciples against casting their pearls before swine, lest they should trample the pearls under their feet, and turn to rend those who were foolish enough to offer them such treasure. [Matthew 7:6] Men must often be taught in the stern school of Experience, before they can matriculate in the reasonable college of Wisdom. It is not good to give that which is holy to dogs, nor to display the sanctities of religion to those who will only put them to an open shame. Where we follow our own way instead of the Lord’s, and insist on offering the treasures of the kingdom to the scorners, we are not acting according to the dictates of Wisdom, we get a blot for that goodness which we so rashly offer, and often are needlessly rent by those whom we meant to save. It is evident that this is only one side of a truth, and our Lord presented with equal fullness the other side; it was from Him we learnt how the scorner himself, who cannot be won by reproof, can sometimes be won by love; but our Lord thought it worthwhile to state this side of the truth, and so far to make this utterance of the ancient Wisdom His own.

Again, how constantly He insisted on the mysterious fact that to him that hath shall be given, and from him that hath not shall be taken what he hath, precisely in the spirit of this saying: "Give instruction to a wise man, and he will be yet wiser: teach a righteous man, and he will increase in learning." The entrance into the kingdom, as into the house of Wisdom, is by humility. Except a man turn, and become as a little child, he cannot enter. Wisdom is only justified of her children: until the heart is humble it cannot even begin to be wise; although it may seem to possess a great deal, all must be taken away, and a new beginning must be made-that beginning which is found in the fear of the Lord, and in the knowledge of the Holy. [Proverbs 9:10]

The closing words in the invitation of Wisdom are entirely appropriate in the lips of Jesus, and, indeed, only in His lips could they be accepted in their fullest signification. There is a limited sense in which all wisdom is favorable to long life, as we saw in chapter 3, but it is an obvious remark, too, that the wise perish even as the fool; one event happens to them both, and there appears to be no difference. But the Incarnate Wisdom, Jesus Christ, was able to say with a broad literalness, "By Me thy days shall be multiplied, and the years of thy life shall be increased." With Him the outlook widened; He could speak of a new life, of raising men up at the last day; He could for the first time give a solution to that constant enigma which has puzzled men from the beginning, How is it that Wisdom promises life, and yet often requires that her children should die? How is it that the best and wisest have often chosen death, and so to all appearance have robbed the world of their goodness and their wisdom? He could give the answer in the glorious truth of the Resurrection; and so, in calling men to die for Him, as He often does, He can in the very moment of their death say to them with a fullness of meaning, "By Me thy days shall be multiplied, and the years of thy life shall be increased."

And then how entirely is it in harmony with all His teaching to emphasize to the utmost the individual choice and the individual responsibility. "If thou art wise, thou art wise for thyself: and if thou scornest, thou alone shalt bear it." There can be no progress, indeed no beginning, in the spiritual life, until this attitude of personal isolation is understood. It is the last result of true religion that we live in others; but it is the first that we live in ourselves: and until we have learnt to live in ourselves we can be of no use by living in others. Until the individual soul is dealt with, until.it has understood the demands which are made upon it, and met them, it is in no position to take its rightful place as a lively stone in the temple of God, or as a living member in the body of Christ. Yes, realize this searching assurance of Wisdom, let us say, rather, of Christ: if you are like the wise virgins in the parable, it is for your own everlasting good, you shall enter into the hall with the Bridegroom; but if you are like the foolish virgins, no wisdom of the wise can avail you, no vicarious light will serve for your lamps; for you there must be the personal humiliation and sorrow of the Lord’s "I know you not."

If with scornful indifference to your high trust as a servant of the Master you hide your talent, and justify your conduct to yourself by pleading that the Master is a hard man, that scorn must recoil upon your own head; so far from the enlarged wealth of the others coming to meet your deficiencies, the misused trifle which you still retain will be taken from you and given to them. Men have sometimes favored the notion that it is possible to spend a life of scornful indifference to God and all His holy commandments, a life of arrogant self-seeking and bitter contempt for all His other creatures, and yet to find oneself at the end entirely purged of one’s contempt, and on precisely equal terms with all pious and humble hearts; but against this notion Wisdom loudly exclaims; it is the notion of Folly, and so far from redeeming the folly, it is Folly’s worst condemnation: for surely Conscience and Reason, the heart and the head, might tell us that it is false; and all that is sanest and wisest in us concurs in the direct and simple assurance, "If thou scornest, thou alone shalt bear it."

Such is the invitation, and such the warning of Wisdom; such is the invitation, and such the warning, of Christ. Leave off, ye simple ones, and live. After all, most of us are not scorners, but only very foolish, easily dazzled with false lights, easily misled with smooth utterances which happen to chime in with our own ignorant prejudices, easily seduced into by-paths which in quiet moments we readily acknowledge to be sinful and hurtful. The scorners are but a few; the simple ones are many. Here is this gracious voice appealing to the simple ones, and with a winsome liberality inviting them to the feast of Wisdom.

At the close of verse 12 (Proverbs 9:12) the LXX give a very interesting addition, which was probably translated from a Hebrew original. It seems to have been before our Lord’s mind when He drew the description of the unclean spirit walking through waterless places, seeking rest and finding none. [Matthew 12:43] The passage is a figurative delineation of the evils which result from making shams and insincerities the support of life, in place of the unfailing sureness and available strength of wisdom; it may be rendered thus: "He who makes falsehood his support shepherds the winds, and will find himself pursuing birds on the wing; for it means leaving the paths of his own vineyard, and wandering over the borders of his own husbandry; it means walking through a waterless wilderness, over land which is the portion of the thirsty; he gathers in his hands fruitlessness." What a contrast to the spacious halls and the bountiful fare of Wisdom! A life based upon everlasting verities may seem for the time cold and desolate, but it is founded upon a rock, and not a barren rock either, for it sends forth in due course corn, and wine, and oil. The children in that house have bread enough and to spare. But when a man prefers make-believe to reality, and follows the apparently pleasant, instead of the actually good, what a clutching of winds it is! What a chase after swift-vanishing birds of joy! The wholesome ways, fruitful, responsive to toil, are left far behind; and here soon is the actual desert, without a drop of water to cool the lips, or a single fruit of the earth which a man can eat. The deluded soul consumes his substance with harlots, and he gathers the wind. The ways of vice are terrible; they produce a thirst which they cannot quench; and they fill the imagination with torturing images of well-being which are farther removed from reality by every step we take. Wisdom bids us to make truth our stay, for after all the Truth is the Way and the Life, and there is no other way, no other life.

And now comes the brief closing picture of Folly, to which again the LXX give a short addition. Folly is loud, empty-headed as her victims, whom she invites to herself, not as Wisdom invites them, to leave off their simplicity, but rather as like to like, that their ignorance may be confirmed into vice, and their simplicity into brutishness. She has had the effrontery to build her house in the most prominent and lofty place of the city, where by good rights only Wisdom should dwell. Her allurements are specially directed to those who seem to be going right on in their wholesome ways, as if she found her chief delight, not in gratifying the vicious, but in making vicious the innocent. Her charms are: poor and tawdry enough; seen in the broad sun-light, and with the wholesome air all round her, she would be revolting to every uncorrupted nature; her clamorous voice would sound strident, and her shameless brow would create a blush of shame in others; she naturally therefore seeks to throw a veil over herself and a glamour over her proposals; she suggests that secrecy and illicitness will lend a charm to what in itself is a sorry delight. It is clandestine, therefore it is to be sweet; it is forbidden, therefore it is to be pleasant. Could anything be more sophistical? That which owes its attraction to the shadows of the night must obviously be intrinsically unattractive. It is an argument fit only for the shades of the lost, and not for those who breathe the sweet air and behold the sun. Her house is indeed haunted with ghosts, and when a man enters her portal he already has his foot in hell. Well may the LXX add the vehement warning, "Spring away from her clutches; do not linger in the place; let her not have thy name, for thou wilt traverse another’s waters; from another’s waters hold aloof, from another’s fountains do not drink, in order that thou mayest live long, and add to thy years of life."

And now, before leaving this subject, we must briefly remark the great change and advance which Christ has brought into our thought of the relation between the two sexes. This Book of Wisdom is a fair illustration of the contempt in which woman was held by the wise men of Israel. One would suppose that she is the temptress, and man is the victim. The teacher never dreams of going a step backward, and asking whose fault it was that the temptress fell into her vicious ways. He takes no note of the fact that women are first led astray before they lead others. Nor does he care to inquire how the men of his day ruined their women by refusing to them all mental training, all wholesome interest and occupation, shutting them up in the corrupting atmosphere of the seraglio, and teaching them to regard the domestic sphere, and that only in its narrowest sense, as the proper limit of their thought and affection. It was reserved for the Great Teacher, the Incarnate Wisdom Himself, to redress this age-long injustice to woman, by sternly holding up to men the mirror of truth in which they might see their own guilty hearts. It was reserved for him to touch the conscience of a city woman who was a sinner, and to bring her from her clamorous and seductive ways to the sweetness of penitential tears, and the rapturous love which forgiveness kindles. It is He, and not the ancient Wisdom, who has turned the current of men’s thoughts into juster and kindlier ways on this great question. And thus it is that the great Christian poet represents the archangel correcting the faulty judgment of man. Adam, speaking with the usual virtuous indignation of the stronger sex in contemplation of the soft vision of frail women presented to his eyes, says:-

"O pity and shame, that they, who to live well

Entered so fair, should turn aside to tread

Paths indirect, or in the midway faint!

But still I see the tenor of man’s woe

Holds on the same, from woman to begin."

The correction is the correction of Christ, though Michael is the speaker:-

"From man’s effeminate slackness it begins," Said the angel, "who should better hold his place, By wisdom and superior gifts received."

Our Lord draws no such pictures as these in the book of proverbs; they have their value; it is necessary to warn young men against the seductions which the vices of other men have created in woman’s form; but He prefers always to go to the root of the matter; He speaks to men themselves; He bids them restrain the wandering eye, and keep pure the fountains of the heart. To that censorious Wisdom which judges without any perception that woman is more sinned against than sinning He would oppose His severe command to be rid of the beam in one’s own eye, before making an attempt to remove the mote from another’s. It is in this way that He in so many varied fields of thought and action has turned a half-truth into a whole truth by going a little deeper, and unveiling the secrets of the heart; and in this way He has enabled us to use the half-truth, setting it in its right relation to the whole.

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Nicoll, William R. "Commentary on Proverbs 20:16". "Expositor's Bible Commentary". https://www.studylight.org/commentaries/teb/proverbs-20.html.

Whedon's Commentary on the Bible

16.Take his garment that is surety — There is in this verse a various reading which produces some difficulty in interpretation. In the second member, the text has, , (nokhriyyam,) strangers, masculine plural, but the Masorites read in the margin, , (nokhriyyah,) feminine singular, a strange woman. This reading is followed in our version. Most critics, however, prefer the reading of the Hebrew text, “stranger.” Stuart translates: “Take his garment when he has pledged himself to a stranger, and because of strangers distrain him.” Conant substantially the same. Zockler, the latter clause: “And for strangers make him a bond-man.” The Geneva Bible reads the latter clause, “Take a pledge of him for the stranger.” The imperative here, as is often the case, may be considered an energetic and predictive future: he that headlong goes security for strangers will have his garments taken and his goods seized; that is, he will suffer severely for it. Comp. Proverbs 6:1-5, and notes there; Proverbs 11:15; Proverbs 17:18; Proverbs 27:13.

 

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Whedon, Daniel. "Commentary on Proverbs 20:16". "Whedon's Commentary on the Bible". https://www.studylight.org/commentaries/whe/proverbs-20.html. 1874-1909.

Expository Notes of Dr. Thomas Constable

Solomon advised that a person who takes on the obligations of another person who is a stranger or a foreigner to him-is not very wise (cf. Proverbs 27:13). Such a stranger is a bad risk. If you lend to him, make sure you have some collateral, such as his garment or some other pledge, so he will repay you. The proverb encourages us to hold people to their obligations. Much more than simply giving a pledge for a prostitute must be in view. [Note: M. Dahood, "To Pawn One"s Cloak," Biblica42 (1961):359-66, argued for this limited meaning.]

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Constable, Thomas. DD. "Commentary on Proverbs 20:16". "Expository Notes of Dr. Thomas Constable". https://www.studylight.org/commentaries/dcc/proverbs-20.html. 2012.

Joseph Benson's Commentary of the Old and New Testaments

Proverbs 20:16. Take his garment, &c. — Namely, as a pledge, without which he ought not to be trusted, because, by the action referred to, he shows himself to be foolish, and takes the ready way to make himself a beggar; that is surety for a stranger — A person unknown to him; and a pledge of him who is surety for a strange woman — For a harlot, so called chap. 2:16, and elsewhere. “It is rank folly,” says Bishop Patrick, in his interpretation of this verse, “to trust him, who is so rash as to be bound for one, whose ability and fidelity are utterly unknown to him; especially for a woman, whose loose way of life makes her credit justly suspected: therefore, have nothing to do with such an inconsiderate person, without the utmost security that he can give thee, for the payment of what he owes thee.”

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Benson, Joseph. "Commentary on Proverbs 20:16". Joseph Benson's Commentary. https://www.studylight.org/commentaries/rbc/proverbs-20.html. 1857.

George Haydock's Catholic Bible Commentary

Strangers. For whom he has bound himself foolishly, chap. vi. 1. All who have the care of others, must answer for them. (Calmet)

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Haydock, George Leo. "Commentary on Proverbs 20:16". "George Haydock's Catholic Bible Commentary". https://www.studylight.org/commentaries/hcc/proverbs-20.html. 1859.

E.W. Bullinger's Companion Bible Notes

stranger = apostate. Hebrew. zur. See notes on Proverbs 2:16; Proverbs 5:3.

pledge of him. Supply Figure of speech Ellipsis (App-6), "[Who has become security for] a foreign woman. "

strange woman = foreign woman. Hebrew. nakar. See notes on Proverbs 2:16; Proverbs 5:3.

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Bullinger, Ethelbert William. "Commentary on Proverbs 20:16". "E.W. Bullinger's Companion bible Notes". https://www.studylight.org/commentaries/bul/proverbs-20.html. 1909-1922.

Commentary Critical and Explanatory on the Whole Bible - Unabridged

Take his garment that is surety for a stranger: and take a pledge of him for a strange woman.

Take his garment that is surety (for) a stranger - addressed to the creditor. Take from the surety the amount that he has made himself responsible for. The design is to show graphically the risk of becoming surety for another; if, as usually happens, the debtor fail to pay, the surety must, in his stead, fall under the power of the creditor.

And take a pledge of him for a strange woman - for whom he has gone surety. The Chaldaic reads as the English version, with the Qeri' [ naak

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Jamieson, Robert, D.D.; Fausset, A. R.; Brown, David. "Commentary on Proverbs 20:16". "Commentary Critical and Explanatory on the Whole Bible - Unabridged". https://www.studylight.org/commentaries/jfu/proverbs-20.html. 1871-8.

Ellicott's Commentary for English Readers

(16) Take his garment that is surety for a stranger.—Another warning against suretiship. (See above on Proverbs 6:1.) If a man is rash enough to become surety for another, he must suffer for his imprudence, and learn wisdom by feeling the effects of his folly.

And take a pledge of him for a strange woman.—Rather, take him as a pledge (seize upon his person who has become surety) for a strange woman, (according to the margin) or, for strangers (as the text reads).

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Ellicott, Charles John. "Commentary on Proverbs 20:16". "Ellicott's Commentary for English Readers". https://www.studylight.org/commentaries/ebc/proverbs-20.html. 1905.

Treasury of Scripture Knowledge

Take his garment that is surety for a stranger: and take a pledge of him for a strange woman.
Take his
11:15; 22:26,27; 27:13; Exodus 22:26,27
a strange
2:16; 5:3; 7:5,10; 23:27
Reciprocal: Genesis 38:17 - Wilt thou;  Job 17:3 - put me;  Proverbs 6:1 - if thou be;  Proverbs 17:18 - void;  Hebrews 7:22 - a surety

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Torrey, R. A. "Commentary on Proverbs 20:16". "The Treasury of Scripture Knowledge". https://www.studylight.org/commentaries/tsk/proverbs-20.html.

Preacher's Complete Homiletical Commentary

CRITICAL NOTES.—

Pro . A strange woman. Rather, "a stranger."

MAIN HOMILETICS OF Pro

NECESSARY SECURITY

I. An untrustworthy creditor. A man who under ordinary circumstances makes himself a surety for one who is a stranger to him, is chargeable with great folly, and the act may be a criminal one. He is very foolish if he pledges himself up to his ability of redeeming his pledge, and he is dishonest if he goes beyond it. The warning of the proverb is directed against entering into business relations with a man who has so slight a sense of his own responsibility as to become "surety for a stranger." It may be regarded as a certainty that a man who will enter into such an engagement without reflection and caution is not to be depended on—does not measure his actions in this particular by a very high standard of morality. He may be a man of generous impulses and good intentions, but he lacks that substratum of high principle which makes a safe creditor.

II. An extreme security. The necessity of exacting security before credit, discloses the existence of immorality in the world. In a family where every brother is known to the other, and where the interests of each are the interests of all, there is no need to take a pledge for the performance of any promise, or the payment of any debt. But in the imperfect state of society in which we find ourselves, security before credit is necessary when we enter into business transactions with our fellow men, for the world is not yet ruled by the Divine precept, "Love thy neighbour as thyself."—(Mat ). And the security may be regulated by the reliability of him whom we trust. Solomon here regards him who becomes surety for a stranger, as so unlikely to be faithful to his own liabilities, that those who trust him may exact from him even that pledge which was the last allowed in the Mosaic law, and which could not be retained beyond the day (Exo 22:26-27). The injunction is probably to be regarded rather as advice against trusting such a man at all. (On the subject of suretyship, see Comments on chap. Pro 6:1. page 76).

OUTLINES AND SUGGESTIVE COMMENTS

The moral is that securityships are so unsafe that we may treat the man as one already ruined. But in the spiritual world it means (chap. 6.) that a man who holds fast sloth (chap. Pro ), holds fast a bond of eternal vengeance; that he renews it by his wilful act (Pro 17:18); that it is a bond to a friend (chap. Pro 6:1), but that friend forced ex lege to collect it; that if now at this late day he holds it on, stand clear from him! He will certainly be lost. Take his garment, that is, use the last resort, as against the most hopeless bondsman.—Miller.

His garment is not so near unto him as thou art unto thyself; that is not more needful to keep him warm than it is to keep thee safe. And seeing that he, by his folly, hath made himself naked of understanding, it is not thou but himself that maketh him naked of his garment. Seeing he is content to give himself a pledge for a stranger, it is less than thou doest in taking his garment as a pledge of him.—Jermin.

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Exell, Joseph S. "Commentary on Proverbs 20:16". Preacher's Complete Homiletical Commentary. https://www.studylight.org/commentaries/phc/proverbs-20.html. Funk & Wagnalls Company, 1892.

Matthew Henry's Concise Commentary on the Bible

Здесь говорится о двух разновидностях людей, которые губят свое состояние и беднеют, поэтому им нельзя с уверенностью доверять.

1. Те, которые ручаются за любого, кто попросит об этом, и втягивают себя в поспешное поручительство из благодарности своим праздным компаньонам. Но в конце таковые разорятся, более того, они не смогут долго продержаться и потратят все на оптовую продажу.

2. Тот, кто состоит в союзе с падшими женщинами, кто угождает им и общается с ними (вторая часть этого стиха в английском переводе звучит так: «И за стороннюю женщину возьми у него залог»). Вскоре они станут нищими, поэтому не доверяйте им, не взяв хорошего залога. чужая женщина ходит чужими путями, которые доводят мужчин до обнищания, а их самих обогащают.

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Henry, Matthew. "Concise Commentary on Proverbs 20:16". "Matthew Henry Concise Commentary
>
>on the Whole Bible". https://www.studylight.org/commentaries/mhn/proverbs-20.html. 1706.

Matthew Henry's Concise Commentary on the Bible

Those ruin themselves who entangle themselves in rash suretiship. Also those who are in league with abandoned women. Place no confidence in either.

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Henry, Matthew. "Concise Commentary on Proverbs 20:16". "Matthew Henry Concise Commentary
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>on the Whole Bible". https://www.studylight.org/commentaries/mhn/proverbs-20.html. 1706.