A Study by Scott Sperling   Proverbs 6:1-5 - Against Securing Another’s Debts 1   My son, if you have put up security for your neighbor, if you have shaken hands in pledge for a stranger, 2   you have been trapped by what you said, ensnared by the words of your mouth. 3   So do this, my son, to free yourself, since you have fallen into your neighbor’s hands: Go—to the point of exhaustion— and give your neighbor no rest! 4 Allow no sleep to your eyes, no slumber to your eyelids. 5   Free yourself, like a gazelle from the hand of the hunter, like a bird from the snare of the fowler. Solomon, as he teaches his son wisdom, turns to instructions concerning financial well-being, including avoidance of agreements that could bring ruin (vss. 1- 5), having a positive work ethic (vss. 6-11), and dealing with others fairly and honestly (vss. 12-19). “No one is prepared for life who has not learned some basic lessons on financial prudence” [Garrett, 97]. “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” [Henry, 820]. “So graciously has our God made his book, not only our guide to heaven, but the directory of our common life” [Bridges, 60]. First, Solomon warns, in very strong terms, against securing the debt of a stranger: “My son, if you have put up security for your neighbor, if you have shaken hands in pledge for a stranger, you have been trapped by what you said, ensnared by the words of your mouth” (vss. 1-2). Advice against securing the debt of others is a somewhat common theme in the Book of Proverbs (see Prov. 11:15; 17:18; 20:16; 22:26; 27:13). It is quite possible that the prosperity that Solomon’s reign brought to Israel led to opportunities of financial speculation through the expanded commerce and trade with other nations. Unwise financial dealings could bring about financial ruin, and so Solomon gives words of wisdom to his son concerning this. Specifically here, Solomon warns against entering into a binding agreement with one’s neighbor, promising to pay his debt, should the neighbor be unable to do so. Such an agreement seems to have been somewhat common in Israel. “In ancient Israel, there were several ways to guarantee a loan. The borrower might offer an item of value as collateral (e.g., Deut. 24:6, 10-13; Exod. 22:25-26); pledge fields, houses, and even children (see Neh. 5:1-5); or request that another person, often in exchange for a small fee, serve as guarantor. If one became a guarantor, all of one’s property (and oneself if necessary) was subject to seizure if the debtor failed to repay the loan” [Yoder, 93]. Such an agreement boils down to this: receiving a small benefit in the present, while opening oneself up to the possibility of ruin in the future. It is a common theme in the book of Proverbs, and in the Bible in general: The foregoing of current pleasures to avoid future regret. In a sense, this sums up the Christian life: foregoing the fleeting pleasures of sin, while looking forward to a greater reward. Moses is our great example in this, as the writer of the Epistle to the Hebrews teaches: “By faith Moses, when he had grown up, refused to be known as the son of Pharaoh’s daughter. He chose to be mistreated along with the people of God rather than to enjoy the fleeting pleasures of sin. He regarded disgrace for the sake of Christ as of greater value than the treasures of Egypt, because he was looking ahead to his reward” (Heb. 11:24-26). Zophar, in the book of Job, warns us of the fleeting pleasures of sin: “Surely you know how it has been from of old, ever since mankind was placed on the earth, that the mirth of the wicked is brief, the joy of the godless lasts but a moment” (Job 20:4-5). In the case here in Proverbs, part of the impetus of entering into the agreement was quite possibly to show good will toward a “neighbor”. But, quite interestingly, later in this verse, the “neighbor” is referred to as “a stranger.” And this happens in life: we really don’t know someone until we enter into a business relationship with him or her. The perfect “neighbor” can become an unknown “stranger”, when finances are intertwined with friendship. Note here, although Solomon is speaking of a business relationship that is entered into between his son and his son’s neighbor, Solomon is not prohibiting acts of charity and generosity, with respect to one’s neighbor. There are times when our neighbors are in need, and it is proper for a Christian to show love, and help one’s neighbor who is in need. Such acts of charity are wise in that they follow our Lord’s commandment to love one another. But the commandment to love one’s neighbor does not require that we enter into foolish business arrangements, which could possibly ruin us. Solomon views such arrangements as a “snare” and a “trap”  (see vs. 2). As such, he advises his son to do everything he can to extract himself from such a trap: “So do this, my son, to free yourself, since you have fallen into your neighbor’s hands: Go—to the point of exhaustion—and give your neighbor no rest! Allow no sleep to your eyes, no slumber to your eyelids. Free yourself, like a gazelle from the hand of the hunter, like a bird from the snare of the fowler” (vss. 3-5). From these admonitions, one can see how dire Solomon considers the situation. His son should act like a trapped “gazelle”, or a “bird” in a snare, both of which desperately use all their energy to achieve freedom. “Forsaking all pride, the youth is to grovel relentlessly—not stopping for sleep (6:4). Like prey caught tightly in a predator’s grip (6:5), he must do whatever is necessary to free himself quickly, even at the risk of pain and injury” [Yoder, 93]. This may seem excessive, but it is not, if one considers the penalties of the time for defaulting on the debt. The creditor could seize all property, including house, land, servants, and even children [Yoder, 94]. Vss. 6-11 – Against Laziness 6   Go to the ant, you sluggard; consider its ways and be wise! 7   It has no commander, no overseer or ruler, 8   yet it stores its provisions in summer and gathers its food at harvest.   9 How long will you lie there, you sluggard? When will you get up from your sleep? 10 A little sleep, a little slumber, a little folding of the hands to rest — 11 and poverty will come on you like a thief and scarcity like an armed man. Solomon now gives admonitions against laziness, in order promote in his son a positive work ethic.  He uses an example from the natural world—the ant: “Go to the ant, you sluggard; consider its ways and be wise! It has no commander, no overseer or ruler, yet it stores its provisions in summer and gathers its food at harvest” (vss. 6-8). God has designed the natural world so that we can learn from it. We can learn from nature, not only of the existence and wisdom of the Creator, but also practical lessons from what we see. “There is, in each creature, some spark of the Divine excellency, testifying silently against our deficiencies” [JFB, 429]. It is somewhat of an embarrassment, though, for man, created in the image of God, to have fallen so far, so as to need instruction by one of the smallest of creatures. Solomon tells the “sluggard” to “consider the ways”  of the ant, who teaches us to go about our business diligently, and to be self-governed and self-directed as we do so. One never sees an ant stand still. Nor is there a taskmaster putting the ant to the whip to get it to work. The ant has an instinctive desire to perform the task at hand, and to complete it. This, we would do well to imitate. The sluggard’s behavior is directly contrasted to the ant’s: “How long will you lie there, you sluggard? When will you get up from your sleep? A little sleep, a little slumber, a little folding of the hands to rest — and poverty will come on you like a thief and scarcity like an armed man” (vss. 9-11). The sluggard only considers his present comfort, and sleep, even much sleep, is his defining characteristic. The sluggard ever and always desires just “a little” more sleep. “Man was created for activity; all his powers and faculties were given him to be diligently employed for some good end. And when this law of his nature is violated, then we may ordinarily expect that a just retribution in some form will follow” [Muenscher, 63]. And Solomon presents a dire threat to the sluggard: “Poverty will come on you like a thief and scarcity like an armed man” (vs. 11). “Poverty” and “scarcity”: the bane of us all. Let us take a moment, since we are studying God’s great book, which is full of spiritual instruction, as well as practical instruction, to expand this teaching a bit. There are physical sluggards, as Solomon has described, but also spiritual sluggards, who neglect their spiritual duties of prayer, biblical study, and attendance to the worship of God. There are those who “sleep away the opportunities of grace” [Bridges, 61]. Ironically, many people who are the most diligent in their business occupations, are the laziest in their spiritual activities. We need to attend to both, seeking comfortable contentment in our physical life, but the greatest riches of God’s grace in our spiritual life. Vss. 12-19 – Against Deceitfulness and Malice 12 A troublemaker and a villain, who goes about with a corrupt mouth, 13 who winks maliciously with his eye, signals with his feet and motions with his fingers, 14   who plots evil with deceit in his heart— he always stirs up conflict. 15 Therefore disaster will overtake him in an instant; he will suddenly be destroyed— without remedy. 16 There are six things the Lord hates, seven that are detestable to him: 17   haughty eyes, a lying tongue, hands that shed innocent blood, 18   a heart that devises wicked schemes, feet that are quick to rush into evil, 19   a false witness who pours out lies and a person who stirs up conflict in the community. The previous sections warned against the financial problems that could arise from making poor business decisions, and then from having the poor work ethic that arises from laziness. This section describes someone who is wise in the ways of the world, and diligent at what he does, but who incurs the displeasure of God from his malicious actions, and his deceitfulness. Solomon describes his maliciousness: “A troublemaker and a villain, who goes about with a corrupt mouth, who winks maliciously with his eye, signals with his feet and motions with his fingers, who plots evil with deceit in his heart—he always stirs up conflict. Therefore disaster will overtake him in an instant; he will suddenly be destroyed—without remedy” (vss. 12-15). Note that the “troublemaker’s” whole body takes part in his villainy: mouth, eyes, feet, fingers, heart. His villainy begins, as villainy often does, with his “corrupt mouth.” Then, in a two-faced manner, as he is speaking with someone, perhaps making a business deal, he signals accomplices (presumably) with various parts of his body: “winks maliciously with his eye”, “signals with his feet”, and “motions with his fingers.” The “evil” he plots comes straight “from his heart.” Solomon assures us, that in the end, “disaster will overtake him in an instant; he will suddenly be destroyed—without remedy” (vs. 15). The downfall of the troublemaker, the “disaster” and “destruction”, may not necessarily occur in this life (though it often does). The troublemaker has incurred the displeasure of God, and so he will be punished ultimately. The next verses describe the troublemaker from God’s point of view: “There are six things the Lord hates, seven that are detestable to him: haughty eyes, a lying tongue, hands that shed innocent blood, a heart that devises wicked schemes, feet that are quick to rush into evil, a false witness who pours out lies and a person who stirs up conflict in the community” (vss. 16-19). Solomon uses a rhetorical device to describe God’s hatred of the troublemaker. Solomon says that there are “six”, and then “seven” things that are detestable to God, with respect to the troublemaker. This rhetorical device is used to denote that there are an indefinite number of these things, “seven” of which are noted here. Denoting first six  then seven “is merely a rhetorical way of stating something indefinite, that is, the list is not supposed to be exhaustive... These numerical enumerations appear to have been a popular form of statement for truths that it was desired to memorize.” [Martin, 54]. This rhetorical device is used elsewhere in the book of Proverbs (see Prov. 30:15-31), as well as in other books of the Bible (see Amos 1-2; Mic. 5:5). Similar to vss. 12-15, five body parts are described. In this case, the eyes, tongue, hands, heart, and feet. First, the Lord hates “haughty eyes.” The haughtiness of pride appropriately begins the list of hateful things to the Lord, as pride is something throughout the Bible that God hates (see Isa. 2:11-17; 1 Pet. 5:5-6). Next is “the lying tongue.” God is a God of Truth, and so lying is detestable to Him. Then, “hands that shed innocent blood.” God is a God of justice, and so will not endure the shedding of “innocent” blood. Next then, “a heart that devises wicked schemes.” At the center of the seven items detestable to God is the corrupt “heart,” which is the center of the evildoer’s wickedness. All his maliciousness emanates from his corrupt “heart.” And then, “feet that are quick to rush into evil.” Contrasted to the lazy sluggard (see vss. 6- 11), the troublemaker is “quick” to rush into his evil activity. He displays an enthusiasm to do evil. The sixth and seventh items hateful to the Lord summarize the evil activity of the whole person: “…a false witness who pours out lies and a person who stirs up conflict in the community.” In summary, this is someone full of deceitfulness and malice; someone who is “breathing out lies” (as the original Hebrew indicates), and habitually “stirring up conflict”: this is hateful to God.  Bibliography and Suggested Reading Arnot, William.  Laws from Heaven for Life on Earth - Illustrations from the Book of Proverbs. London: T. Nelson and Sons, 1873. Bridges, Charles.  An Exposition of the Book of Proverbs.  New York:  Robert Carter, 1847. Delitzsch, Franz. Biblical Commentary on the Proverbs of Solomon. Edinburgh: T. & T. Clark, 1874. Durrell, David. Critical Remarks on the Books of Job, Proverbs, Psalms, Ecclesiastes, and Canticles. Oxford: Clarendon Press, 1772. Garrett, Duane A.  Proverbs, Ecclesiastes, Song of Songs (New American Commentary, v. 14).  Broadman Press, 1993. Henry, Matthew.  An Exposition of All the Books of the Old and New Testament.  Vol. III.  London: W. Baynes, 1806. (Originally published in 1710). Horton, R. F.; Nicoll, W. Robertson, ed.  The Book of Proverbs (The Expositor’s Bible). New York: A. C. Armstrong and Son, 1902. Jamieson, R.; Fausset, A. R.; Brown, David.  A Commentary, Critical, Experimental and Practical on the Old and New Testaments, Vol. III - Job to Isaiah.  Philadelphia:  J. B. Lippincott & Co., 1866. Kidner, Derek.  Proverbs: An Introduction and Commentary (Tyndale Old Testament Commentaries).  Downers Grove, IL:  Inter-Varsity Press, 2008.  (Originally published in 1964). Koptak, Paul E.  The NIV Application Commentary:  Proverbs.  Grand Rapids, MI:  Zondervan, 2003. Lawson, George.  Exposition of the Book of Proverbs. Edinburgh:  David Brown, 1821. Longman III, Tremper.  Proverbs (Baker Commentary on the Old Testament:  Wisdom and Psalms).  Grand Rapids, Michigan:  Baker Academic, 2006 (eBook edition 2012, 2015). Martin, George Currie. The New Century Bible: Proverbs, Ecclesiastes and Song of Songs. New York: Oxford University Press, 1908. Muenscher, Joseph. The Book of Proverbs. Gambier, OH: Western Episcopalian Office, 1866. Perowne, T. T.  The Proverbs, with Introduction and Notes.  Cambridge, UK:  University Press, 1899. Spence, Rev. H. D. M., and Joseph S. Exell, editors.  The Pulpit Commentary: Proverbs.  London:  Kegan Paul, Trench, Trübner and Co., Ltd, 1891. Stuart, Moses.  Commentary on the Book of Proverbs. New York:  M. W. Dodd, 1852. Toy, Crawford H. A Critical and Exegetical Commentary on the Book of Proverbs. New York: Charles Scribner’s Sons, 1916. Trapp, John.  Exposition of the Whole Bible. Vol. 3. Originally published in c. 1660. Waltke, Bruce K.  The Book of Proverbs:  Chapters 1-15  (The New International Commentary on the Old Testament).  Grand Rapids, MI:  Eerdmans, 2004. Wardlaw, Ralph.  Lectures on the Book of Proverbs. Edinburgh:  A. Fullarton & Co., 1869. (Originally published in 1844). Wordsworth, Christopher. The Bible with Notes and Introductions. Vol. IV (Job; Psalms; Proverbs; Ecclesiastes and Song of Solomon). London: Rivingtons, 1872. Yoder, Christine Elizabeth.  Proverbs:  Abingdon Old Testament Commentaries.  Nashville, TN:  Abingdon Press, 2009. Zöckler, Dr. Otto.  The Proverbs of Solomon (A Commentary on the Holy Scriptures:  Critical, Doctrinal, and Homiletical, edited by John Peter Lange, D.D.).  New York:  Charles Scribner’s Sons, 1898. -------- Many of these books (those in public domain) can be downloaded free of charge from:  http://www.ClassicChristianLibrary.com