Proverbs 6:1–19

It is the excellency of the word of God that it teaches us not only divine wisdom for another world, but human prudence for this world, that we may order our affairs with discretion; and this is one good rule, To avoid suretiship, because by it poverty and ruin are often brought into families, which take away that comfort in relations which he had recommended in the foregoing chapter. 1. We must look upon suretiship as a snare and decline it accordingly, Pro 6:1, Pro 6:2. "It is dangerous enough for a man to be bound for his friend, though it be one whose circumstances he is well acquainted with, and well assured of his sufficiency, but much more to strike the hands with a stranger, to become surety for one whom thou dost not know to be either able or honest." Or the stranger here with whom the hand is stricken is the creditor, "the usurer to whom thou art become bound, and yet as to thee he is a stranger, that is, thou owest him nothing, nor hast had any dealings with him. If thou hast rashly entered into such engagements, either wheedled into them or in hopes to have the same kindness done for thee another time, know that thou art snared with the words of thy mouth; it was easily done, with a word's speaking; it was but setting thy hand to a paper, a bond is soon sealed and delivered, and a recognizance entered into. But it will not be so easily got clear of; thou art in a snare more than thou art aware of." See how little reason we have to make light of tongue-sins; if by a word of our mouth we may become indebted to men, and lie open to their actions, by the words of our mouth we may become obnoxious to God's justice, and even so may be snared. It is false that words are but wind: they are often snares. 2. If we have been drawn into this snare, it will be our wisdom by all means, with all speed, to get out of it, Pro 6:3-5. It sleeps for the present; we hear nothing of it. The debt is not demanded; the principal says, "Never fear, we will take care of it." But still the bond is in force, interest is running on, the creditor may come upon thee when he will and perhaps may be hasty and severe, the principal may prove either knavish or insolvent, and then thou must rob thy wife and children, and ruin thy family, to pay that which thou didst neither nor drink for. And therefore deliver thyself; rest not till either the creditor give up the bond or the principal give thee counter-security; when thou art come into the hand of thy friend, and he has advantage against thee, it is no time to threaten or give ill language (that will provoke and make ill worse), but humble thyself, beg and pray to be discharged, go down on thy knees to him, and give him all the fair words thou canst; engage thy friends to speak for thee; leave no stone unturned till thou hast agreed with thy adversary and compromised the matter, so that thy bond may not come against thee or thine. This is a care which may well break thy sleep, and let it do so till thou hast got through. "Give not sleep to thy eyes till thou hast delivered thyself. Strive and struggle to the utmost, and hasten with all speed, as a roe or a bird delivers herself out of this snare of the fowler or hunter. Delays are dangerous, and feeble efforts will not serve." See what care God, in his word, has taken to make men good husbands of their estates, and to teach them prudence in the management of them. Godliness has precepts, as well as promises, relating to the life that now is. But how are we to understand this? We are not to think it is unlawful in any case to become surety, or bail, for another; it may be a piece of justice or charity; he that has friends may see cause in this instance to show himself friendly, and it may be no piece of imprudence. Paul became bound for Onesimus, Plm 1:19. We may help a young man into business that we know to be honest and diligent, and gain him credit by passing our word for him, and so do him a great kindness without any detriment to ourselves. But, 1. It is every man's wisdom to keep out of debt as much as may be, for it is an incumbrance upon him, entangles him in the world, puts him in danger of doing wrong or suffering wrong. The borrower is servant to the lender, and makes himself very much a slave to this world. Christians therefore, who are bought with a price, should not thus, without need, make themselves the servants of men, Co1 7:23. 2. It is great folly to entangle ourselves with necessitous people, and to become bound for their debts, that are ever and anon taking up money, and lading, as we say, out of one hole into another, for it is ten to one but, some time or other, it will come upon us. A man ought never to be bound as surety for more than he is both able and willing to pay, and can afford to pay without wronging his family, in case the principal fail, for he ought to look upon it as his own debt. Ecclesiasticus 8:13, Be not surety above thy power, for, if thou be surety, thou must take care to pay it. 3. It is a necessary piece of after-wit, if we have foolishly entangled ourselves, to get out of the snare as fast as we can, to lose no time, spare no pains, and stick at no submission to make ourselves safe and easy, and get our affairs into a good posture. It is better to humble ourselves for an accommodation than to ruin ourselves by our stiffness and haughtiness. Make sure thy friend by getting clear from thy engagements from him; for rash suretiship is as much the bane of friendship as that which is prudent is sometimes the bond of it. Let us take heed lest we any way make ourselves guilty of other men's sins against God (Ti1 5:22), for that is worse, and much more dangerous, than being bound for other men's debts; and, if we must be in all this care to get our debts to men forgiven, much more to get our peace made with God. "Humble thyself to him; make sure of Christ thy friend, to intercede for thee; pray earnestly that thy sins may be pardoned, and thou mayest be delivered from going down to the pit, and it shall not be in vain. Give not sleep to thy eyes nor slumber to thy eye lids, till this be done."

come . . . friend--in his power. humble . . . sure thy friend--urge as a suppliant; that is, induce the friend to provide otherwise for his debt, or secure the surety.

Solomon, in these verses, addresses himself to the sluggard who loves his ease, lives in idleness, minds no business, sticks to nothing, brings nothing to pass, and in a particular manner is careless in the business of religion. Slothfulness is as sure a way to poverty, though not so short a way, as rash suretiship. He speaks here to the sluggard, I. By way of instruction, Pro 6:6-8. He sends him to school, for sluggards must be schooled. He is to take him to school himself, for, if the scholar will take no pains, the master must take the more; the sluggard is not willing to come to school to him (dreaming scholars will never love wakeful teachers) and therefore he has found him out another school, as low as he can desire. Observe, 1. The master he is sent to school to: Go to the ant, to the bee, so the Septuagint. Man is taught more than the beasts of the earth, and made wiser that the fowls of heaven, and yet is so degenerated that he may learn wisdom from the meanest insects and be shamed by them. When we observe the wonderful sagacities of the inferior creatures we must not only give glory to the God of nature, who has made them thus strangely, but receive instruction to ourselves; by spiritualizing common things, we may make the things of God both easy and ready to us, and converse with them daily. 2. The application of mind that is required in order to learn of this master: Consider her ways. The sluggard is so because he does not consider; nor shall we ever learn to any purpose, either by the word or the works of God, unless we set ourselves to consider. Particularly, if we would imitate others in that which is good, we must consider their ways, diligently observe what they do, that we may do likewise, Phi 3:17. 3. The lesson that is to be learned. In general, learn wisdom, consider, and be wise; that is the thing we are to aim at in all our learning, not only to be knowing, but to be wise. In particular, learn to provide meat in summer; that is, (1.) We must prepare for hereafter, and not mind the present time only, not eat up all, and lay up nothing, but in gathering time treasure up for a spending time. Thus provident we must be in our worldly affairs, not with an anxious care, but with a prudent foresight; lay in for winter, for straits and wants that may happen, and for old age; much more in the affairs of our souls. We must provide meat and food, that which is substantial and will stand us in stead, and which we shall most need. In the enjoyment of the means of grace provide for the want of them, in life for death, in time for eternity; in the state of probation and preparation we must provide for the state of retribution. (2.) We must take pains, and labour in our business, yea, though we labour under inconveniences. Even in summer, when the weather is hot, the ant is busy in gathering food and laying it up, and does not indulge her ease, nor take her pleasure, as the grasshopper, that sings and sports in the summer and then perishes in the winter. The ants help one another; if one have a grain of corn too big for her to carry home, her neighbours will come in to her assistance. (3.) We must improve opportunities, we must gather when it is to be had, as the ant does in summer and harvest, in the proper time. It is our wisdom to improve the season while that favours us, because that may be done then which cannot be done at all, or not so well done, at another time. Walk while you have the light. 4. The advantages which we have of learning this lesson above what the ant has, which will aggravate our slothfulness and neglect if we idle away our time. She has no guides, overseers, and rulers, but does it of herself, following the instinct of nature; the more shame for us who do not in like manner follow the dictates of our own reason and conscience, though besides them we have parents, masters, ministers, magistrates, to put us in mind of our duty, to check us for the neglect of it, to quicken us to it, to direct us in it, and to call us to an account about it. The greater helps we have for working out our salvation the more inexcusable shall we be if we neglect it. II. By way of reproof, Pro 6:9-11. In these verses, 1. He expostulates with the sluggard, rebuking him and reasoning with him, calling him to his work, as a master does his servant that has over-slept himself: "How long wilt thou sleep, O sluggard? How long wouldst thou sleep if one would let thee alone? When wilt thou think it time to arise?" Sluggards should be roused with a How long? This is applicable, (1.) To those that are slothful in the way of work and duty, in the duties of their particular calling as men or their general calling as Christians. "How long wilt thou waste thy time, and when wilt thou be a better husband of it? How long wilt thou love thy ease, and when wilt thou learn to deny thyself, and to take pains? How long wilt thou bury thy talents, and when wilt thou begin to trade with them? How long wilt thou delay, and put off, and trifle away thy opportunities, as one regardless of hereafter; and when wilt thou stir up thyself to do what thou hast to do, which, if it be not done, will leave thee for ever undone?" (2.) To those that are secure in the way of sin and danger: "Hast thou not slept enough? Is it not far in the day? Does not thy Master call? Are not the Philistines upon thee? When then wilt thou arise?" 2. He exposes the frivolous excuses he makes for himself, and shows how ridiculous he makes himself. When he is roused he stretched himself, and begs, as for alms, for more sleep, more slumber; he is well in his warm bed, and cannot endure to think of rising, especially of rising to work. But, observe, he promises himself and his master that he will desire but a little more sleep, a little more slumber, and then he will get up and go to his business. But herein he deceives himself; the more a slothful temper is indulged the more it prevails; let him sleep awhile, and slumber awhile, and still he is in the same tune; still he asks for a little more sleep, yet a little more; he never thinks he has enough, and yet, when he is called, pretends he will come presently. Thus men's great work is left undone by being put off yet a little longer, de die in diem - from day to day; and they are cheated of all their time by being cheated of the present moments. A little more sleep proves an everlasting sleep. Sleep on now, and take your rest. 3. He gives him fair warning of the fatal consequences of his slothfulness, Pro 6:11. (1.) Poverty and want will certainly come upon those that are slothful in their business. If men neglect their affairs, they not only will not go forward, but they will go backward. He that leaves his concerns at sixes and sevens will soon see them go to wreck and ruin, and bring his noble to nine-pence. Spiritual poverty comes upon those that are slothful in the service of God; those will want oil, when they should use it, that provide it not in their vessels. (2.) "It will come silently and insensibly, will grow upon thee, and come step by step, as one that travels, but will without fail come at last." It will leave thee as naked as if thou wert stripped by a highwayman; so bishop Patrick. (3.) "It will come irresistibly, like an armed man, whom thou canst not oppose nor make thy part good against."

Solomon here gives us, I. The characters of one that is mischievous to man and dangerous to be dealt with. If the slothful are to be condemned, that do nothing, much more those that do ill, and contrive to do all the ill they can. It is a naughty person that is here spoken of, Heb. A man of Belial; I think it should have been so translated, because it is a term often used in scripture, and this is the explication of it. Observe, 1. How a man of Belial is here described. He is a wicked man, that makes a trade of doing evil, especially with his tongue, for he walks and works his designs with a froward mouth (Pro 6:12), by lying and perverseness, and a direct opposition to God and man. He says and does every thing, (1.) Very artfully and with design. He has the subtlety of the serpent, and carries on his projects with a great deal of craft and management (Pro 6:13), with his eyes, with his feet, with his fingers. He expresses his malice when he dares not speak out (so some), or, rather, thus he carries on his plot; those about him, whom he makes use of as the tools of his wickedness, understand the ill meaning of a wink of his eye, a stamp of his feet, the least motion of his fingers. He gives orders for evil-doing, and yet would not be thought to do so, but has ways of concealing what he does, so that he may not be suspected. He is a close man, and upon the reserve; those only shall be let into the secret that would do any thing he would have them to do. He is a cunning man, and upon the trick; he has a language by himself, which an honest man is not acquainted with, nor desires to be. (2.) Very spitefully and with ill design. It is not so much ambition or covetousness that is in his heart, as downright frowardness, malice, and ill nature. He aims not so much to enrich and advance himself as to do an ill turn to those about him. He is continually devising one mischief or other, purely for mischief-sake - a man of Belial indeed, of the devil, resembling him not only in subtlety, but in malice. 2. What his doom is (Pro 6:15): His calamity shall come and he shall be broken; he that devised mischief shall fall into mischief. His ruin shall come, (1.) Without warning. It shall come suddenly: Suddenly shall he be broken, to punish him for all the wicked arts he had to surprise people into his snares. (2.) Without relief. He shall be irreparably broken, and never able to piece again: He shall be broken without remedy. What relief can he expect that has disobliged all mankind? He shall come to his end and none shall help him, Dan 11:45. II. A catalogue of those things which are in a special manner odious to God, all which are generally to be found in those men of Belial whom he had described in the foregoing verses; and the last of them (which, being the seventh, seems especially to be intended, because he says they are six, yea, seven) is part of his character, that he sows discord. God hates sin; he hates every sin; he can never be reconciled to it; he hates nothing but sin. But there are some sins which he does in a special manner hate; and all those here mentioned are such as are injurious to our neighbour. It is an evidence of the good-will God bears to mankind that those sins are in a special manner provoking to him which are prejudicial to the comfort of human life and society. Therefore the men of Belial must expect their ruin to come suddenly, and without remedy, because their practices are such as the Lord hates and are an abomination to him, Pro 6:16. Those things which God hates it is no thanks to us to hate in others, but we must hate them in ourselves. 1. Haughtiness, conceitedness of ourselves, and contempt of others - a proud look. There are seven things that God hates, and pride is the first, because it is at the bottom of much sin and gives rise to it. God sees the pride in the heart and hates it there; but, when it prevails to that degree that the show of men's countenance witnesses against them that they overvalue themselves and undervalue all about them, this is in a special manner hateful to him, for then pride is proud of itself and sets shame at defiance. 2. Falsehood, and fraud, and dissimulation. Next to a proud look nothing is more an abomination to God than a lying tongue; nothing more sacred than truth, nor more necessary to conversation than speaking truth. God and all good men hate and abhor lying. 3. Cruelty and blood-thirstiness. The devil was, from the beginning, a liar and a murderer (Joh 8:44), and therefore, as a lying tongue, so hands that shed innocent blood are hateful to God, because they have in them the devil's image and do him service. 4. Subtlety in the contrivance of sin, wisdom to do evil, a heart that designs and a head that devises wicked imaginations, that is acquainted with the depths of Satan and knows how to carry on a covetous, envious, revengeful plot, most effectually. The more there is of craft and management in sin the more it is an abomination to God. 5. Vigour and diligence in the prosecution of sin - feet that are swift in running to mischief, as if they were afraid of losing time or were impatient of delay in a thing they are so greedy of. The policy and vigilance, the eagerness and industry, of sinners, in their sinful pursuits, may shame us who go about that which is good so awkwardly and so coldly. 6. False-witness bearing, which is one of the greatest mischiefs that the wicked imagination can devise, and against which there is least fence. There cannot be a greater affront to God (to whom in an oath appeal is made) nor a greater injury to our neighbour (all whose interests in this world, even the dearest, lie open to an attack of this kind) than knowingly to give in a false testimony. There are seven things which God hates, and lying involves two of them; he hates it, and doubly hates it. 7. Making mischief between relations and neighbours, and using all wicked means possible, not only to alienate their affections one from another, but to irritate their passions one against another. The God of love and peace hates him that sows discord among brethren, for he delights in concord. Those that by tale-bearing and slandering, by carrying ill-natured stories, aggravating every thing that is said and done, and suggesting jealousies and evil surmises, blow the coals of contention, are but preparing for themselves a fire of the same nature.

and the fruits of their self-indulgence and indolence presented. as . . . travelleth--literally, "one who walks backwards and forwards," that is, a highwayman. armed man--that is, one prepared to destroy.

A naughty person--literally, "A man of Belial," or of worthlessness, that is, for good, and so depraved, or wicked (compare Sa1 25:25; Sa1 30:22, &c.). Idleness and vice are allied. Though indolent in acts, he actively and habitually (walketh) is ill-natured in speech (Pro 4:24).

If, for fear of detection, he does not speak, he uses signs to carry on his intrigues. These signs are still so used in the East.

Frowardness--as in Pro 2:14. deviseth--literally, "constructs, as an artisan." mischief--evil to others. discord--especially litigation. Cunning is the talent of the weak and lazy.

Suddenness aggravates evil (compare Pro 6:11; Pro 29:1). calamity--literally, "a crushing weight." broken--shivered as a potter's vessel; utterly destroyed (Psa 2:9).

My son, if thou be surety for thy friend,.... To another; hast engaged thyself by promise or bond, or both, to pay a debt for him, if he is not able, or if required; or hast laid thyself under obligation to any, to see the debt of another paid; if thou hast stricken thy hand with a stranger; or "to" him (b); whom thou knowest not, and to whom thou owest nothing; and hast given him thine hand upon it, as well as thy word and bond, that what such an one owes him shall be paid; a gesture used in suretyship for the confirmation of it, Proverbs 17:18; or, "for a stranger" (c) And the sense is, either if thou art become bound for a friend of thine, and especially if for a stranger thou knowest little or nothing of, this is a piece of rashness and weakness; or, as Gersom, if thou art a surety to thy friend for a stranger, this also is a great inadvertency and oversight. It is a rash and inconsiderate entering into suretyship that is here cautioned against; doing it without inquiring into, and having sufficient knowledge of the person engaged for; and without considering whether able to answer the obligation, if required, without hurting a man's self and family; otherwise suretyship may lawfully be entered into, and good be done by it, and no hurt to the surety himself and family. Jarchi interprets it of the Israelites engaging themselves to the Lord at Sinai, to keep his commandments. (b) "extraneo", Pagninus, Montanus, Junius & Tremellius, Piscator, Baynus, Mercerus, Gejerus, Cocceius, Schultens. (c) "Pro alieno", Tigurine version; "pro alio peregrino", Michaelis.

Thou art snared with the words of thy mouth,.... Got into a snare out of which an escape is not easy; art no longer free, and thine own man, but under obligation to pay the debt if required; by the verbal agreement made and confirmed by striking hands, and this before witnesses; thou art taken with the words of thy mouth; as in a net, and held fast therein and thereby, and cannot get loose without paying the debt, if the debtor does not, or without the leave of the creditor.

Do this now, my son, and deliver thyself,.... Take the following advice, as the best that can be given in such circumstances, in order to be freed from such an obligation, or to be safe and easy under it; when thou art come into the hand of thy friend; or, "because or seeing thou art fallen into the hand of thy friend,'' as the Targum; or "though thou art,'' &c. as Aben Ezra; which may be understood either of the creditor to whom a man is bound, or of the debtor for whom he is bound, or of both; for a surety is in the hands or power of both: he is in the hands of the creditor, who may demand payment of the debt of him; and he is in the hands of the debtor, who, if a careless or crafty and deceitful man, may leave him to the payment of it. The Septuagint and Arabic versions are, "for thou art come into the hands of evil men for thy friend;'' and the Syriac version, "seeing for thy friend thou art fallen into the hands of thine enemy;'' and therefore must make the best of it thou canst, and in the following way: go, humble thyself; that is, to the creditor, prostrate thyself before him; lie down upon the ground to be trodden on, as the word (d) signifies; fall down on thine knees, and entreat him to discharge thee from the bond, or give longer time for payment, if up; for thou art in his hands, and there is no carrying it with a high hand or a haughty spirit to him; humility, and not haughtiness, is most likely to be serviceable in such a case; and make sure thy friend; for whom thou art become a surety, as the Syriac and Arabic versions add; solicit him, as the former of these versions render it; stimulate him, as the Septuagint; stir him up, urge him to pay off the debt quickly, and discharge the bond, or give thee security and indemnity from it. Or, "magnify thy friend" (e); that is, to the creditor; speak of him as a very able and responsible man, and as an honest and faithful one, that will pay in due time. Some render it "magnify", and speak well of the debtor to thy friend, which may please and appease him: or, "multiply thy friends" (f); get as many as thou canst to intercede for thee, and get thee discharged from the obligation by some means or another; to this purpose Jarchi. (d) "praebe conculcandum te", Montanus, Vatablus, Michaelis. (e) "evehe proximum tuum", Tigurine version; "magnifica", so some in Vatablus. (f) "Multiplica amicos tuos", so some in Bayne.

Give not sleep to thine eyes, nor slumber to thine eyelids. Until the above things are done; which denotes of what consequence and importance they are; and that persons in such circumstances should not be careless, dilatory, and unconcerned; but should use great diligence, and leave no stone unturned, or method untried, to extricate themselves; see Psalm 132:4.

Deliver thyself as a roe from the hand of the hunter,.... As such a creature, which is very swift, when it is got into the hand of the hunter, will strive and struggle to get out; so should a man try all ways and means to get out of his suretyship engagements, especially when he finds himself liable to danger by it; this he should do "immediately" and "out of hand" (g), as the phrase here used sometimes signifies with the Jewish writers; and as a bird from the hand of the fowler; another metaphor, signifying the same thing. (g) "statim", De Dieu; "subito", Noldius, p. 859. No. 1630. "ilico, repente", so some in Eliae Tishbi, p. 143.

Go to the ant, thou sluggard,.... That art become surety for another, and got into a snare and net, and yet takest no pains to get out. Or this may be directed, not to the surety, but the debtor; who, through his slothfulness, has contracted debts, and uses no industry to be in a capacity to pay them. Or, it may be, this has no connection with the former; but the wise man proceeds to a new subject, and to dissuade from idleness, which brings ruin on families, and leads to all sin; and, for the instruction of idle and slothful men, proposes the example of the ant, and sends them to it to learn industry of it (h); consider her ways; what diligence and industry it uses in providing its food; which, though a small, weak, feeble creature, yet will travel over flints and stones, climb trees, enter into towers, barns, cellars, places high and low, in search of food; never hinder, but help one another in carrying their burdens; prepare little cells to put their provisions in, and are so built as to secure them from rain; and if at any time their corn is wet, they bring out and dry it, and bite off the ends of it, that it may not grow. These, with others, are taken notice of by Frantzius (i); and some of them by Gersom on the place; and be wise; learn wisdom of it, and be wiser than that, as the Septuagint and Arabic versions: this is a mortification of proud men, that would be reckoned wise, to be sent to so despicable a creature to get wisdom from. (h) So Horace gives it as an example of labour----"Parvula (nam exemplo est) magni formica laboris", &c. Sermon. l. 1. Sat. 1. v. 33, 34, 35. & Phocylides, v. 152-159. (i) Hist. Animal. Sacr. par. 5. c. 8. Vid. Aelian. Hist. Animal. l. 2. c. 25. & l. 6. c. 43.

Which having no guide, overseer, or ruler. None to guide and direct her what to do; nor any to overlook her, to see that she does aright, or to oblige her to work, and keep her to it; nor any to call her to an account, and correct her for doing amiss; and nevertheless diligent and industrious, doing everything of herself, by the instinct of nature, readily and willingly: and yet how slothful are men; who, besides the dictates of nature, reason, and conscience, have parents, masters, ministers, and magistrates, to guide, direct, exhort, instruct, and enforce! so Aristotle (k) says of the ant, that it is without any ruler or governor. (k) Hist. de Animal. l. 1. c. 1.

Provideth her meat in the summer,.... Against the winter, of which it is mindful, when it never comes out of its place, having in the summer time got a sufficiency laid up in cells for its use: she toils in the heat of summer to get in her provision for the winter, being sensible that nothing is to be gotten then; she works at it night and day while the season lasts; so diligent is it in laying up its stores at the proper opportunity (l); and gathereth her food in the harvest; the time when corn is ripe, and is shed on the earth; this it gathereth, and lays up in its repositories against a time of need. The seeds it gathers and lays up; it bites off the chit or bud end of them, that they may not grow, as Pliny (m) and others observe, but be a winter store; hence its name in Hebrew is "nemalah", from "namal", "to cut off"; it being done by biting. Yea, according to Aelianus (n), it seems to have some sense of futurity with respect to famine, which being near, it will work exceeding hard to lay up food, fruits, and seed; and, according to Virgil (o) and others, it seems to presage old age, and therefore provides against it. An instruction this to work, while persons are in health, and have youth on their side; that they may have not only a sufficiency for present use, but to lay up against a time of sickness and old age. The Septuagint and Arabic versions add, "or go to the bee, and learn what a worker she is, and what an admirable work she performs; whose labours kings and private persons use for health: she is desirable to all, and famous; and though weak in strength, honouring wisdom is advanced.'' But this is not in the Hebrew text; but perhaps being written in the margin of some copy of the Septuagint as a parallel instance, was by some unskilful copier put into the text of the Greek version, from whence the Arabic version has taken it; it crept in very early, for Clemens of Alexandria makes mention of it (p). (l) "Ac veluti ingentem formicae farris acervum", &c. Virgil. Aeneid. l. 4. v. 402, &c. So Horat. Satyr. 1. v. 36. (m) Nat. Hist. l. 11. c. 30. Plutarch. vol. 2. de Solert. Animal. p. 968. (n) Vat. Hist. l. 1. c. 12. (o) "Inopi metuens formica senectae", Georgic. l. 1. v. 186. So Horace, ut supra. Juvenal. Satyr. 6. v. 360. (p) Stromat. l. 1. p. 286.

How long wilt thou sleep, O sluggard?.... Or "lie" (q) in bed, indulging in sloth and ease; while the industrious ant is busy in getting in its provisions, even by moonlight, as naturalists (r) observe; when wilt thou arise out of thy sleep? and be about thy lawful calling? doing the duties of religion, and the business of life; providing things honest in the sight of all men; things necessary for thyself and family, and wherewith to do good to others; exercising a conscience void of offence both to God and men. Time should not be slept away, to the neglect of the affairs of life, nor of the concerns of the immortal soul and a future state; men should not be slothful in things temporal or spiritual: whatever may be the proper time to awake and arise out of sleep in a morning, which seems to be according to a man's circumstances, health and business; it is always high time for the sinner to awake out of the sleep of sin, and arise from the dead; and for the drowsy saint to arise out of his lethargy and carnal security. (q) "jacebis", Montanus, Junius & Tremellius, Gejerus; "cubabis", Piscator, Cocceius. (r) Aelian. de Animal. l. 4. c. 43.

Yet a little sleep, a little slumber,.... Or, "little sleeps, little slumbers" (s). These are the words of the sluggard, in answer to the call of him to awake and arise, desiring he might not be disturbed, but be suffered to sleep on longer: there is a very beautiful climax or gradation in the words, aptly expressing the disposition and actions of a sluggard; he first desires a "few sleeps" more, some sound sleeps one after another; which is quite agreeable to his character: and if he cannot be allowed them, then he requests a "few slumbers" at least, some dozings, till he can get himself thoroughly awake; and if these cannot be granted, yet he prays however that this might be admitted, a little folding of the hands to sleep; or, "to lie down" (t); a few tossings and tumblings upon the bed more, with his hands folded about his breast; a sleeping gesture, and the posture of sluggards. The Septuagint and Arabic versions render it, "a little thou wilt embrace the breast with the hands"; and the Syriac version, "and a little thou wilt put thine hand upon thy breast". The Jewish commentators understand this as a direction and command to sleep and slumber but little, since a little sleep is sufficient for nature; or otherwise poverty will come, &c. but the former sense is best. (s) "parvis somnis, parvis dormitationibus", Pagninus; "pauculis somnis, pauculis dormitationibus", Junius & Tremellius, Piscator. (t) "cubando", Junius & Tremellius; "cubare", Piscator; "ad cubandum", Cocceius.

So shall thy poverty come as one that travelleth,.... Either swiftly and suddenly, as a traveller makes haste to get to his journey's end, and comes upon his family or friends at an unawares; or though he moves gradually, by slow paces and silent steps, yet surely: and so it signifies that poverty should come upon the sluggard very quickly, and before he was aware: and though it might come by degrees, yet it would certainly come; and thy want as an armed man; or, "thy wants as a man of shield" (u): denoting many wants that should come rushing in one upon another, like a man armed with shield and buckler; appearing with great terror and force, not to be resisted. It denotes the unavoidableness of being brought into penury and want by sloth, and the terribleness of such a condition. The Septuagint, Vulgate Latin, and Arabic versions, add, "but if thou art not slothful, thy harvest shall come as a fountain (as the inundation of a fountain, Arabic); but want shall flee as an evil racer (as an evil man, Arabic; far from thee, Vulgate Latin):'' but this is not in the Hebrew text. (u) "tanquam vir clypei", Montanus; "vir clypeatus", Junius & Tremellius, Piscator, &c.

A naughty person, a wicked man,.... Or, "a man of Belial, a man of iniquity" (w). The former signifies an unprofitable man, a man good for nothing, that is of no use to God or man; or one that is lawless, that has thrown off the yoke of the law, and will not be subject to it; Belial is the name of the devil; and here it may design such as are his children, and will do his lusts: the latter phrase signifies one that is wholly given up to work wickedness. The characters well agree with the the lawless one, the man of sin and son of perdition, antichrist, 2 Thessalonians 2:3. Who walketh with a froward mouth; speaking perverse things, things contrary to the light of nature and reason, to law and Gospel; uttering lies, and deceit, and blasphemies against God and man; to which he has used himself, and in which he continues, as the word "walketh" signifies: so antichrist has a mouth opened in blasphemies against God and his saints, Revelation 13:5. (w) "homo Belijahal, vir iniquitatis", Montanus, Vatablus, Baynus, Michaelis.

He winketh with his eyes,.... Not through natural infirmity, but purposely and with design; with one of his eyes, as Aben Ezra, as is usual with such persons: it is the air and gesture of a sneering and deceitful man, who gives the wink to some of his friends, sneering at the weakness of another in company; or as signifying to them some secret design of his against another, which he chooses not to declare in any other way; he speaketh with his feet; the motions of the feet have a language; the stamping of the feet expresses rage; here it seems to intend the giving of a him to another, by privately pressing his foot with his, when he should be silent or should speak, or do this or the other thing he would have him do; he teacheth with his fingers; by stretching them out or compressing them; and so showing either scorn and contempt (x), or rage and fury. The whole of it seems to design the secret, cunning, artful ways, which wicked men have to convey their meanings to one another, without being understood by other persons; they have a language to themselves, which they express by the motions of their eyes, feet, and fingers: and this character of art and cunning, dissimulation and deceit, fitly agrees with the man of sin, 2 Thessalonians 2:10. So mimics are said to speak with their hands; some have been famous in this way (y). (x) "In hunc intende digitum", Plauti Pseudolus, Acts 4. Sc. 7. v. 45. "----aliis dat digito literas", Ennius. (y) Vid. Barthii Animadv. ad Claudian. de Consul. Mallii Paneg. v. 311.

Frowardness is in his heart,.... Or perverse things; evil habits and principles of sin; all manner of wickedness, errors and heresies; things contrary to right reason, repugnant to the will and law of God, and the reverse of sound doctrine; all evil thoughts and evil things; see Matthew 15:19; he deviseth mischief continually; against his neighbours, and especially against good men; he is continually planning schemes, contriving methods, ways, and means, how to disturb, distress, and ruin men; being a true child of Belial, or of the devil, his heart is the forge where he is continually framing wickedness in one shape or another; and the ground which he is always ploughing up and labouring at to bring forth sin and wickedness, and with which it is fruitful; he soweth discord; or "strifes" (z): the Syriac version adds, "between two"; which Jarchi interprets between a man and his Maker; rather between a man and his neighbour; between one friend and another; between husband and wife, parents and children, brethren and brethren, magistrates and subjects; between kings and princes of the earth in which sort of work the man of sin, antichrist, has been very busy. The Targum is, "he casteth out strifes", as firebrands among men. The words in the Hebrew text are, "he sendeth out discord", or "strife" (a); these are the messengers sent out by him to make mischief. (z) "contentiones", Pagninus, Montanus, Junius & Tremellius, Piscator, Mercerus, Gejerus; "jurgia", V. L. "lites", Baynus, Cocceius; "litigia", Schultens. (a) "mittet", Pagninus, Montanus; "immittit", Junius & Tremellius, Piscator, Mercerus, Gejerus, Schultens, Michaelis.

Therefore shall his calamity come suddenly,.... Unthought of and unexpected: he that deviseth mischief to others secretly shall have no warning of his own ruin, nor time and means of preventing it; the destruction of antichrist will be sudden, and of all wicked men at the coming of Christ, 1 Thessalonians 5:3; suddenly shall he be broken without remedy; or, "and there shall be no healing" (b): his bones will be broken to pieces, and there will be no cure for him; or he shall be like an earthen vessel, which, when broke, cannot be put together again. The ruin of wicked men is sudden, inevitable, and irreparable; so antichrist will "come to his end, and none shall help him", Daniel 11:45. (b) "et non sanitas", Pagninus, Montanus; "curatio", Junius & Tremellius; "medicina", Piscator, Cocceius.

These six things doth the Lord hate,.... That is, the six following, which are all to be found in a man of Belial, a wicked man before described. There are other things besides these that God hates, and indeed more so; as sins against the first table, which more immediately strike at his being, horror, and glory; these being such as are against the second table, but are mentioned, as more especially appearing in the character of the above person; and must be hateful to God, as contrary to his nature, will, and law; yea, seven are an abomination unto him; or, "the abomination of his soul" (c); what his soul abhors, or he abhors from his very heart: meaning not seven others, but one more along with the six, which make seven; a like way of speaking, see in Proverbs 30:15. Nor is the word "abomination" to be restrained to the "seventh", or "hatred" to the "sixth"; but they are all to be supposed to be hateful and abominable to the Lord; though some think the cardinal number is put for the ordinal, "seven" for the "seventh"; as if the seventh, which is sowing discord among brethren, was of all the most abominable, Proverbs 6:19; it being what was last mentioned in the character of the wicked man, Proverbs 6:14; and which seems to have given occasion to, and for the sake of which this enumeration is made. (c) "abominatio ejus animae", Montanus, Vatablus, Mercerus, Cocceius, Michaelis, Schultens.

A proud look,.... Or, "eyes elated" (d); scorning to look down upon others; or looking upon them with disdain; or reckoning them as unworthy to be looked upon, having an high opinion of their own worth and merit. Pride is the first of the hateful things mentioned; it being the first sin committed, as is probable, the sin of the angels, and of the first man; and is a predominant evil in human nature, and is directly opposite to God and to his nature, and against which he sets himself; for "he resisteth the proud", James 4:6; the pride of the heart shows itself in the eyes, or by the looks of a man; Gersom says, the phrase denotes impudence and haughtiness; a lying tongue; that is the second of the hateful things; a tongue speaking falsehood, knowingly and willingly, with an intention to deceive others; to hurt the character of a neighbour, or to flatter a friend, is a most detestable evil; it ought to be so to men, it must be so to God, who is a God of truth: nor is there anything in which a man more resembles the devil, who is the father of lies; and hands that shed innocent blood; human blood; and that of persons who have not been guilty of any capital sin, for which they ought to die by the laws of God or men, and yet shed or poured out as common water; such hands must be defiled, and such men must be hateful to God, they destroying his image, and being like to the devil, who was a murderer from the beginning. These "three" sins are plainly to be seen in the son of Belial, antichrist, who exalts himself above all that is called God, the kings and princes of the earth; he and his followers speak lies in hypocrisy; and is the whore that is drunk with the blood of the saints, 2 Thessalonians 2:4. (d) "oculi clati", Junius & Tremellius, Piscator, Michaelis.

An heart that deviseth wicked imaginations,.... Or, "thoughts of wickedness" (e); which are framed and formed in the heart: and this being the source and fountain of all wickedness, is placed in the midst of these hateful and abominable things; See Gill on Proverbs 6:14; evil thoughts and designs, both against God and men, are intended, which are forged and fabricated in the wicked heart of man; and may respect the depths of Satan in the antichristian beast of Rome, Revelation 2:24; feet that be swift in running to mischief; to commit all manner of sin with greediness, especially murder; see Proverbs 1:16. (e) "cogitationes iniquitatis", Montanus; "cogitationes vanitatis", Cocceius.

A false witness that speaketh lies,.... Or, "that speaketh lies, even a false witness" (f); and so this is distinguished from a lying tongue, the second of these evils: this is the sin of bearing false witness against one's neighbour, a breach of the eighth command. It may be rendered, "he that bloweth lies" (g); that raises lies, and spreads them abroad, and swears to them, to the damage of others. This makes the sixth; and the seventh follows, and him that soweth discord among brethren; whether in a natural relation, or in a civil society, or in a religious community. (f) So Vatablus, Mercerus, &c. (g) "qui efflat mendacia", Piscator, Michaelis.

The danger requires promptness.

The improvident sluggards usually want sureties. Hence, such are advised to industry by the ant's example.

Their conduct graphically described;

six . . . seven--a mode of speaking to arrest attention (Pro 30:15, Pro 30:18; Job 5:19).

proud look--literally, "eyes of loftiness" (Psa 131:1). Eyes, tongue, &c., for persons.

speaketh--literally, "breathes out," habitually speaks (Psa 27:12; Act 9:1).