Proverbs 6

MY son, if thou be surety To wit, rashly, without considering for whom, or how far thou dost oblige thy self, or how thou shalt discharge the Debt, if occasion require it. Otherwise suretyship in some cases may be not only lawful, but an Act of Justice, and Prudence, and Charity. See Gen. 42. 37. & 43. 8. Philem. v. 19. Or, to (as this prefix most commonly signifies) a friend. for thy friend, if thou hast stricken thy hand Obliged thy self by giving thine Hand, or joining thine Hands with another mans, as the custom then was in such cases: Of which see Iob 17. 3. Prov. 17. 8. and 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 Gods Law, Deut. 23. 19. Or, to or for 1 Stranger; for here is the same prefix which is rendred 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.:

Thou art snared Thy Freedom is lost, and thou art now in Bondage to another. with the words of thy mouth, thou art taken with the words of thy mouth.

Do this now, my son, and deliver thy self, when thou art come 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 Creditors Power to exact payment, but also in the Debtors Power, by his neglect or unfaithfulness, to expose thee to the payment of the Debt. And this may seem best to agree both with v. 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., go, humble thy self Heb. Offer thy self to be trodden upon, or Throw thy self down at his feet. As thou hast made thy self his Servant, bear the fruits of thine own Folly, and humbly and earnestly implore his Patience and Clemency., and make sure thy friend. h Or, and prevail with thy Friend, strive to win him by thine incessant and earnest solicitations. Or, honour or magnifie thy Friend, which is fitly and properly opposed to, and indeed is in some good measure done by the humbling a mans self before him.

Give not sleep to thine eyes, nor slumber to thine eye-lids To wit, until thou hast taken care for the discharge of this obligation. Be not secure, nor negligent, nor dilatory in this matter..

Deliver thy self as a roe from the hand of the Hunter With all possible expedition, as the Roe runs swiftly away., and as a bird from the hand of the fowler.

Go to the ant 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., thou sluggard, consider her ways Her actions and manner of living, especially her Diligence and Providence, which are the things commended in her, v. 7, 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., and be wise:

Which having no guide, overseer, or ruler 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.,

Provideth her meat in the summer, and gathereth her food in the harvest When they come forth in great numbers, as in Winter they stir not out of their holes..

How long wilt thou sleep When the Ants are watchful and labour not only in the daytime, but even by night, when the Moon shineth., O sluggard? when wilt thou arise out of thy sleep?

Yet a little sleep, a little slumber 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., a little folding of the hands Which is the gesture of men composing themselves to sleep. to sleep.

So shall thy poverty come as one that travelleth Swiftly and unexpectedly., and thy want as an armed man Irresistibly or unavoidably..

A naughty person, a wicked man walketh with a froward mouth He shows the naughtiness of his Heart by the wickedness of his Talk and Discourses, to which he does accustom himself, as walking implies..

He winketh with his eyes, he speaketh with his feet, he teacheth with his fingers 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 complices, 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..

Frowardness Perverse or wicked thoughts and desires. is in his heart, he deviseth mischief continually, he soweth discord Either out of malice against others: or out of a base design of improving it to his own advantage..

Therefore shall his calamity come suddenly: suddenly shall he be broken without remedy Heb. and there shall be no healing: no prevention of it before hand, nor recovery afterward..

These six things does the LORD hate To wit, above many other sins, which have a worse name in the World.; yea, seven are an abomination unto him:

Aproud look Pride of heart, which commonly discovers itself by a mans looks and gestures. See Psal. 101. 5. & 131. 1. Prov. 30. 13., a lying tongue He that accustometh himself to lying and deceit in his common conversation., and hands that shed innocent blood.

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..

A false witness that speaketh lies To wit, in judgment: whereby this differs from the former lying, v. 17., and him that soweth Discord among brethren Dear Relations or Friends..

My son, keep thy fathers commandment So far as it is not contrary to Gods command., and forsake not the law of thy mother Whom Children are too apt to despise. See Prov. 1. 8..

Bind them continually upon thine heart Constantly remember, and duly consider them., and tie them about thy neck See on Prov. 1. 9. & 3. 3..

When thou goest, 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.; when thou sleepest, it shall keep thee: and when thou awakest, it shall talk with thee It shall give thee Counsel and comfort..

For the commandment is a lamp It enlightens thy dark mind, and clearly discovers to thee the plain and right way.; and the law is light; and reproofs of instruction Wife and instructive Reproofs or Admonitions. are the way to life Both to preserve and prolong this Life, and to procure eternal Life to those that obey them.:

To keep thee from the evil woman Which is mentioned as a great commendation of Gods word, because neither worldly Discretion, nor civil Education, nor moral Precepts, nor any other considerations, are sufficient Preservatives against this last, as is manifest from daily experience., from the flattery of the tongue of a strange woman.

Lust not after her beauty in thine heart Do not give way to, nor delight thy self with unchaste thoughts or affections. Compare Mat. 5. 28.; neither let her take thee with her eye-lids Either with her Beauty, which consists much in the Eyes; or rather with her amorous and wanton glances..

For by means of a whorish woman a man is brought to a piece of bread To extream Poverty, so as to want and be forced to beg his bread.: and the adulteress will hunt for the precious life To take away a mans life; either by consuming his body and spirits, and so shorming his days; or more directly and strictly, when she has any great provocation to it, or any prospect of considerable advantage by it. Or, for the pretious Soul, which she corrupteth and destroyeth. But I prefer the former sense..

Can a man take fire in his bosom, and his cloths not be burnt The question implies a denial: he cannot escape burning. No more can he who burns in Lust avoid Destruction.?

Can one go upon hot coals, and his feet not be burnt;

So he that goeth in to his neighbours wife That lieth with her, as this Phrase signifies, Gen. 19. 31. & 29. 21, 23, &c.: whosoever toucheth her i. e. Has carnal knowledge of her, as this word is used, Gen. 20. 6. 1 Cor. 7. 1. and in Terence, and other Writers., shall not be innocent Shall be punished as a Malefactor either by God or Man..

Men do not despise i. e. Abhor or reproach him, but rather pity and pardon him, who is urged by mere necessity to these practices. a thief, if he steal to satisfie his Soul when he is hungry:

But if he be found, he shall restore seven-fold Qu. How does this agree with Gods Law, which required only that he should restore double, or, at most, four-fold, or fivefold? Exod. 22. 1. 4. Ans. 1. The number of Seven may be here put indefinitely for many times, as it is Gen. 4. 24. Levit. 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 publick 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., he shall give all the substance of his house.

But whoso committeth adultery with a woman 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.: he that does it, destroyeth his own soul Or, life: is guilty of self-murder and of Soul-murder..

A wound Civil or corporal punishment from tho Magistrate, or rather from the Womans Husband, as it follows. and dishonour shall he get, and his reproach shall not be wiped away Although it be forgiven by God, yet the reproach and scandal of it remains..

For jealousie is the rage of a man It enflames a Man with rage and fury against the Adulterer.; therefore he will not spare in the day of vengeance When he has an opportunity to avenge himself upon the delinquent..

He will not regard any ransom: neither will he rest content, though thou givest many gifts He will accept of no other recompence for the injury beneath thy life..