Proverbs 6:4














Here we have -

I. A FEATURE OF ANCIENT LIFE. The warnings against incurring this responsibility are very frequent in this book (Proverbs 11:15; Proverbs 17:18; Proverbs 20:16; Proverbs 22:26). For the bail was treated like the insolvent debtor (2 Kings 4:1; Matthew 18:25). He was subject to distraint or to be sold into slavery. Ben-Sira (29, 18, seq.) says, "Suretyship hath destroyed many that were doing well, and swallowed them up as a wave of the sea. It hath turned mighty men out of their homes, and they wandered among foreign peoples." The surety struck his band into that of the debtor, as a sign that he would answer for him. This would be accompanied by a verbal declaration, and hence the man had bound and confined himself - "snared himself by the words of his mouth." The rigidity of ancient custom in this particular told with terrible severity against thoughtless incurrers of responsibility, no matter how kind the motive. Hence -

II. THE URGENT NEED OF PRUDENCE. Ver. 3: "Since thou hast come into the hand [power] of thy neighbour, stamp with thy foot, and storm thy neighbour;" i.e. be urgent and insistent with the careless debtor for whom thou hast pledged thyself, press upon him the fulfilment of his responsibilities before it be too late. Exercise a sleepless vigilance (ver. 4, "Tear thyself free like a gazelle from its haunt, and like a bird from the hand of the fowler").

III. MODERN REFLECTIONS AND LESSORS.

1. Let us be thankful that the severity of the ancient laws and customs concerning debt and suretyship has been mitigated. The history of the changes of law is one of the best evidences of Christianity, and proof that prior conceptions of God advance side by side with gentler conceptions of social relations and duties.

2. Prudence is a constant necessity, and its cultivation a virtue, though not the highest. We must learn to adjust the claims of prudence and of neighbourly love.

3. Independence is not only a "glorious privilege," but the firm foundation for the best life enjoyment and life work. These are golden words from Ben-Sira, valid for all time: "Take heed to thyself, lest thou fail. The elements of life are water, bread, and a coat to one's back, and a dwelling to hide unseemliness. Better the poor man's life in his hut than faring luxuriously in others' houses... It is an ill life from house to house, and not to be able to open your mouth where you are sojourning." To do our own work or God's work well, we should aim at detachment, disembarrassment, freedom of spirit. - J.

He that doeth it destroyeth his own soul.
Lovely as maiden purity is, and crowned with benedictions though it is by Christ, we have here to learn its excellence and fear its loss, by the sad, stern picture of impurity and shameless sin. In these sad proverbs of purity the wise man pictures to us in fearful personification wisdom's rival standing in the same great thoroughfares of earth and bidding to her shameful pleasures the simple youth who throng the broad and crowded way. This is no fancy picture allegorising the dangers of youth. It is drawn from reality, from every-day life. There is no mistake in the outline, no exaggeration in the colouring. The power of sin lies in its pleasure. They are mistaken who assert that there are no gratifications in the enjoyments of sense. Were there none, they would not be so diligently sought. Sin, which brings death to the soul, is yet sweet to the taste. The more we sin the more perverted becomes our taste, the more clamorous for further indulgence. But these stolen waters of sinful pleasure are not always sweet. Pleasant though they may be at the first, they will yet become bitter indeed. Much of the sinner's peril grows out of his simple ignorance. Sin naturally brings with it temporal and physical suffering. But the pleasures of the sensualist are the preludes to a misery words refuse to paint. The sentence that to the "defiled and unbelieving nothing is pure" is fulfilled to the letter. Even the innocent pleasures of conversation become to the sensualist defiling, for he turns them into the foul channel of his own base thought. The mind and conscience of the impure are defiled. The mental faculties of the depraved and sensual lose at once and for ever the power of discerning and appreciating that which is excellent, lovely, and true. The deep things of God are no subjects for the lover of sensual sin to dwell upon. Sensuality not only prevents us from exercising our mental powers with freedom and profit, but it also wastes and enfeebles those powers themselves. Long since has this enfeebling of the intellectual man been noticed as the result of impurity of life. The sensualist must make his choice between intellect and mental imbecility. "If any man defile the temple of God, which is our body, him will God destroy." This avenging work of destruction is well-nigh accomplished here on earth. Body, spirit, and soul—all is impure. But to the pure all things are pure. Unheeding the solicitations of the wanton, they go straight on their way. And this purity may be ours. Not indeed gained by our own strength, nor by any strength save that which is found at the foot of the Cross. Why may we not thus purify ourselves? To the life of purity we are called throughout the Book of Proverbs, and the cry of heavenly Wisdom is, "Seek early, for the early seekers shall find."

(Bp. William Stevens Perry.).

People
Solomon
Places
Jerusalem
Topics
Eyelids, Rest, Sleep, Slumber
Outline
1. against indebtedness
6. idleness
12. and mischievousness
16. seven things detestable to God
20. the blessings of obedience
25. the mischief of unfaithfulness

Dictionary of Bible Themes
Proverbs 6:1-4

     5537   sleeplessness

Proverbs 6:1-5

     5233   borrowing
     5942   security

Proverbs 6:1-11

     5922   prudence

Library
The Talking Book
A Sermon (No. 1017) Delivered on Lord's Day Morning, October 22nd, 1871 at the Metropolitan Tabernacle, Newington, by C. H. Spurgeon. "When thou awakest, it shall talk with thee."--Proverbs 6:22. It is a very happy circumstance when the commandment of our father and the law of our mother are also the commandment of God and the law of the Lord. Happy are they who have a double force to draw them to the right--the bonds of nature, and the cords of grace. They sin with a vengeance who sin both against
C.H. Spurgeon—Sermons on Proverbs

An Appeal to Children of Godly Parents
A sermon (No. 2406) intended for reading on Lord's Day, March 31st, 1895, delivered by C. H. Spurgeon at the Metropolitan Tabernacle, Newington, on Lord's Day evening, March 27th, 1887. "My son, keep thy father's commandment, and forsake not the law of thy mother: Bind them continually upon thine heart, and tie them about thy neck. When thou goest, it shall lead thee; when thou sleepest, it shall keep thee; and when thou awakest, it shall talk with thee. For the commandment is a lamp; and the law
C.H. Spurgeon—Sermons on Proverbs

The Talking Book
In order that we may be persuaded so to do, Solomon gives us three telling reasons. He says that God's law, by which I understand the whole run of Scripture, and, especially the gospel of Jesus Christ, will be a guide to us:--"When thou goest, it shall lead thee." It will be a guardian to us: "When thou sleepest"--when thou art defenceless and off thy guard--"it shall keep thee." And it shall also be a dear companion to us: "When thou awakest, it shall talk with thee." Any one of these three arguments
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 17: 1871

How Sowers of Strifes and Peacemakers are to be Admonished.
(Admonition 24.) Differently to be admonished are sowers of strifes and peacemakers. For sowers of strifes are to be admonished to perceive whose followers they are. For of the apostate angel it is written, when tares had been sown among the good crop, An enemy hath done this (Matth. xiii. 28). Of a member of him also it is said through Solomon, An apostate person, an unprofitable man, walketh with a perverse mouth, he winketh with his eyes, he beateth with his foot, he speaketh with his finger,
Leo the Great—Writings of Leo the Great

A Jealous God
I. Reverently, let us remember that THE LORD IS EXCEEDINGLY JEALOUS OF HIS DEITY. Our text is coupled with the command--"Thou shalt worship no other God." When the law was thundered from Sinai, the second commandment received force from the divine jealousy--"Thou shalt not make unto thee any graven image, or any likeness of anything that is in the heaven above, or that is in the earth beneath, or that is in the water under the earth; Thou shalt not bow down thyself to them, nor serve them: for I
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 9: 1863

How Subjects and Prelates are to be Admonished.
(Admonition 5.) Differently to be admonished are subjects and prelates: the former that subjection crush them not, the latter that superior place elate them not: the former that they fail not to fulfil what is commanded them, the latter that they command not more to be fulfilled than is just: the former that they submit humbly, the latter that they preside temperately. For this, which may be understood also figuratively, is said to the former, Children, obey your parents in the Lord: but to
Leo the Great—Writings of Leo the Great

The Preface to the Commandments
And God spake all these words, saying, I am the LORD thy God,' &c. Exod 20: 1, 2. What is the preface to the Ten Commandments? The preface to the Ten Commandments is, I am the Lord thy God.' The preface to the preface is, God spake all these words, saying,' &c. This is like the sounding of a trumpet before a solemn proclamation. Other parts of the Bible are said to be uttered by the mouth of the holy prophets (Luke 1: 70), but here God spake in his own person. How are we to understand that, God spake,
Thomas Watson—The Ten Commandments

"Boast not Thyself of to Morrow, for Thou Knowest not what a Day May Bring Forth. "
Prov. xxvii. 1.--"Boast not thyself of to morrow, for thou knowest not what a day may bring forth." As man is naturally given to boasting and gloriation in something (for the heart cannot want some object to rest upon and take complacency in, it is framed with such a capacity of employing other things), so there is a strong inclination in man towards the time to come, he hath an immortal appetite, and an appetite of immortality; and therefore his desires usually stretch farther than the present
Hugh Binning—The Works of the Rev. Hugh Binning

The Heavenly Footman; Or, a Description of the Man that Gets to Heaven:
TOGETHER WITH THE WAY HE RUNS IN, THE MARKS HE GOES BY; ALSO, SOME DIRECTIONS HOW TO RUN SO AS TO OBTAIN. 'And it came to pass, when they had brought them forth abroad, that he said, Escape for thy life; look not behind thee, neither stay thou in all the plain: escape to the mountain, lest thou be consumed.'--Genesis 19:17. London: Printed for John Marshall, at the Bible in Gracechurch Street, 1698. ADVERTISEMENT BY THE EDITOR. About forty years ago a gentleman, in whose company I had commenced my
John Bunyan—The Works of John Bunyan Volumes 1-3

In Death and after Death
A sadder picture could scarcely be drawn than that of the dying Rabbi Jochanan ben Saccai, that "light of Israel" immediately before and after the destruction of the Temple, and for two years the president of the Sanhedrim. We read in the Talmud (Ber. 28 b) that, when his disciples came to see him on his death-bed, he burst into tears. To their astonished inquiry why he, "the light of Israel, the right pillar of the Temple, and its mighty hammer," betrayed such signs of fear, he replied: "If I were
Alfred Edersheim—Sketches of Jewish Social Life

"And Watch unto Prayer. "
1 Pet. iv. 7.--"And watch unto prayer." "Watch." A Christian should watch. A Christian is a watchman by office. This duty of watchfulness is frequently commanded and commended in scripture, Matt. xxiv. 42, Mark xiii. 33, 1 Cor. xvi. 13, Eph. vi. 18, 1 Pet. v. 8, Col. iv. 2; Luke xii. 37. David did wait as they that did watch for the morning light. The ministers of the gospel are styled watchmen in scripture and every Christian should be to himself as a minister is to his flock, he should watch over
Hugh Binning—The Works of the Rev. Hugh Binning

Proverbs
Many specimens of the so-called Wisdom Literature are preserved for us in the book of Proverbs, for its contents are by no means confined to what we call proverbs. The first nine chapters constitute a continuous discourse, almost in the manner of a sermon; and of the last two chapters, ch. xxx. is largely made up of enigmas, and xxxi. is in part a description of the good housewife. All, however, are rightly subsumed under the idea of wisdom, which to the Hebrew had always moral relations. The Hebrew
John Edgar McFadyen—Introduction to the Old Testament

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