Proverbs 27:13
Take the garment of him who posts security for a stranger; get collateral if it is for a foreigner.
Take the garment
In ancient times, a person's garment was not just clothing but also a symbol of their identity and social status. The Hebrew word for "garment" here is "beged," which can also imply treachery or deceit. This phrase suggests a protective measure, emphasizing the importance of securing oneself against potential loss. The act of taking a garment as collateral was a common practice, serving as a tangible assurance of a person's commitment or debt. It reflects the wisdom of being cautious and ensuring one's security in financial dealings.

of him who posts security
The phrase "posts security" refers to the act of guaranteeing another's debt or obligation. The Hebrew term "arab" means to pledge or to be surety. This was a serious commitment, often involving significant risk. In the biblical context, becoming a guarantor for someone else was discouraged unless one was fully prepared to bear the consequences. This highlights the importance of prudence and discernment in financial and relational commitments, urging believers to consider the potential repercussions of their promises.

for a stranger
The term "stranger" in Hebrew is "zar," which can mean foreigner or outsider. This indicates someone with whom there is no established relationship or trust. The Bible often warns against making hasty commitments to those who are not well-known or trustworthy. This serves as a reminder to exercise caution and wisdom in dealings with those outside one's immediate community or circle of trust, emphasizing the need for discernment in interactions with unfamiliar individuals.

get collateral
The instruction to "get collateral" underscores the importance of securing a guarantee when entering into agreements, especially with those who may not be reliable. The Hebrew word "chavol" means to bind or pledge, indicating a formal agreement. This reflects a principle of wise stewardship, ensuring that one's resources and responsibilities are protected. It encourages believers to be diligent and prudent in their financial dealings, safeguarding against potential losses.

if it is for a wayward woman
The phrase "wayward woman" refers to someone who is unfaithful or unreliable. The Hebrew term "nokriyah" can imply foreignness or estrangement, often associated with moral or spiritual waywardness. This serves as a caution against entanglements with those who may lead one astray or cause harm. It highlights the importance of maintaining integrity and discernment in relationships, avoiding associations that could compromise one's values or well-being. This wisdom encourages believers to seek relationships that are grounded in faithfulness and trust.

Persons / Places / Events
1. The Guarantor
This is the person who offers security or a pledge for another's debt. In ancient times, this often involved offering one's garment as collateral.

2. The Stranger
This refers to someone outside the immediate community or family, often implying a lack of trust or knowledge about the person's character.

3. The Wayward Woman
This term can refer to someone who is unfaithful or unreliable, often used in Proverbs to symbolize folly or moral danger.

4. The Act of Taking Collateral
This is a practical action advised to protect oneself from potential loss due to another's unreliability.

5. Ancient Israelite Society
The cultural and legal context in which these financial transactions and social norms were practiced.
Teaching Points
Wisdom in Financial Dealings
The verse teaches the importance of being prudent and cautious in financial matters, especially when dealing with those who are not well-known or trustworthy.

Understanding Collateral
Taking collateral is a practical step to protect oneself from potential loss. It reflects a broader biblical principle of stewardship and responsibility.

Discernment in Relationships
The mention of a "wayward woman" serves as a metaphor for the need to discern character and intentions in relationships, whether personal or financial.

Avoiding Unnecessary Risk
The proverb advises against taking on unnecessary risk, especially when it involves others who may not have a vested interest in your well-being.

Moral and Ethical Responsibility
While the verse advises taking collateral, it also implies a moral responsibility to act justly and fairly in all dealings.
Bible Study Questions
1. What does Proverbs 27:13 teach us about the importance of discernment in financial transactions?

2. How can the principle of taking collateral be applied in modern financial practices, such as lending or co-signing loans?

3. In what ways does the concept of a "wayward woman" in this verse serve as a warning for other areas of life beyond financial dealings?

4. How do the teachings in Proverbs 27:13 align with Jesus' teachings on financial responsibility and relationships in the New Testament?

5. Reflect on a time when you had to make a decision about offering or requiring collateral. How did biblical principles guide your decision-making process?
Connections to Other Scriptures
Proverbs 6:1-5
This passage also warns against becoming surety for a neighbor, emphasizing the importance of freeing oneself from such obligations.

Exodus 22:26-27
These verses provide laws about taking a neighbor's cloak as a pledge, highlighting the importance of returning it by evening, which underscores the seriousness of taking collateral.

Matthew 5:25-26
Jesus speaks about settling matters quickly with an adversary, which can be related to the wisdom of avoiding entanglements in financial disputes.
The Praise of ManW. Clarkson Proverbs 27:2, 21
Four Services of FriendshipW. Clarkson Proverbs 27:5, 6, 9, 10, 17, 19
The Need of PrudenceE. Johnson Proverbs 27:11-13
People
Abaddon, Solomon
Places
Jerusalem
Topics
Adulterous, Alien, Becomes, Clothing, Collateral, Foreign, Foreigners, Garment, Gives, Hold, Makes, Man's, Pledge, Puts, Responsible, Security, Strange, Stranger, Surety, Undertaking, Wayward
Dictionary of Bible Themes
Proverbs 27:13

     5233   borrowing
     5274   credit
     5444   pledges

Library
To-Morrow
A sermon (No. 94) delivered on Sabbath morning, August 25, 1856, by C. H. Spurgeon at Maberley Chapel, Kingsland, on behalf of the Metropolitan Benefit Societies' Asylum, Ball's Pond Road, Islington. "Boast not thyself of to-morrow; for thou knowest not what a day may bring forth."--Proverbs 27:1. God's most holy Word was principally written to inform us of the way to heaven, and to guide us in our path through this world to the realms of eternal life and light. But as if to teach us that God is
C.H. Spurgeon—Sermons on Proverbs

Cheer for Despondency
A sermon (No. 3183) published on Thursday, February 3, 1910, delivered by C. H. Spurgeon at the Metropolitan Tabernacle, Newington. "Thou knowest not what a day may bring forth."--Proverbs 27:1. What a great mercy it is that we do not know "what a day may bring forth"! We are often thankful for knowledge, but in this case we may be particularly grateful for ignorance. It is the glory of God, we are told, to conceal a thing, and it most certainly is for the happiness of mankind that he should conceal
C.H. Spurgeon—Sermons on Proverbs

The Best Friend
A Sermon (No. 2627) intended for reading on Lord's Day, June 18th, 1899, delivered by C. H. Spurgeon at the Metropolitan Tabernacle, Newington. on Thursday evening, February 23rd, 1882. "Thine own friend, and thy father's friend, forsake not."--Proverbs 27:10. True friends are very scarce. We have a great many acquaintances and sometimes we call them friends, and so misuse the noble word "friendship." Peradventure in some after-day of adversity when these so-called friends have looked out for their
C.H. Spurgeon—Sermons on Proverbs

The Honored Servant
A Sermon (No. 2643) Intended for Reading on Lord's Day, October 8th 1899, delivered by C. H. Spurgeon at the Metropolitan Tabernacle, Newington on Thursday Evening, June 22nd, 1882. "Whoso keepeth the fig tree shall eat the fruit thereof: so he that waiteth on his master shall be honored."--Proverbs 27:18. In Solomon's day every man sat under his own vine and fig tree, and there was peace throughout the whole country. Then, God's law about dividing out the land among the people so that every man
C.H. Spurgeon—Sermons on Proverbs

The Way to Honor
A Sermon (No. 1118) delivered by C. H. Spurgeon at the Metropolitan Tabernacle, Newington. "Whoso keepeth the fig tree shall eat the fruit thereof: so he that waiteth on his master shall be honored."--Proverbs 27:18. If a man in Palestine carefully watched his fig tree and kept it in proper condition, he was sure to be abundantly rewarded in due season, for it would yield him a large quantity of fruit of which he would enjoy the luscious taste. So according to Solomon, good servants obtained honor
C.H. Spurgeon—Sermons on Proverbs

Spiritual Appetite
A Sermon (No. 1227) delivered on Lord's Day Morning by C. H. Spurgeon, April 4th, 1875, at the Metropolitan Tabernacle, Newington. "The full soul loatheth an honeycomb; but to the hungry soul every bitter thing is sweet."--Proverbs 27:7. It is a great blessing when food and appetite meet together. Some have appetite and no meat, they need our pity; others have meat but no appetite, they may not perhaps win our pity but they certainly require it. We have heard of a gentleman who was accustomed to
C.H. Spurgeon—Sermons on Proverbs

The Wandering Bird
A Sermon (No. 3453) published on Thursday, April 8th, 1915, delivered by C.H. Spurgeon at the Metropolitan Tabernacle, Newington. "As a bird that wandereth from her nest, so is a man that wandereth from his place."--Proverbs 27:8. Solomon spoke from observation. He had seen certain persons of a vagrant kind, and he perceived that they seldom or never prospered. Moreover, he spoke from inspiration as well as from observation, hence the sagacity of the philosopher is in this case supported by the austerity
C.H. Spurgeon—Sermons on Proverbs

To-Morrow
GOD'S MOST holy Word was principally written to inform us of the way to heaven, and to guide us in our path through this world, to the realms of eternal life and light. But as if to teach us that God is not careless concerning our doings in the present scene, and that our benevolent Father is not inattentive to our happiness even in this state, he has furnished us with some excellent and wise maxims, which we may put in practice, not only in spiritual matters, but in temporal affairs also. I have
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 2: 1856

Epistle xxvii. To Anastasius, Bishop.
To Anastasius, Bishop. Gregory to Anastasius, Bishop of Antioch. I have received through the hands of our common son the deacon Sabinianus the longed for letter of your most sweet Holiness, in which the words have flowed not from your tongue but from your soul. And it is not surprising that one speaks well who lives perfectly. And, since you have learnt, through the Spirit teaching you in the school of the heart, the precepts of life--to despise all earthly things and to speed to the heavenly country,--in
Saint Gregory the Great—the Epistles of Saint Gregory the Great

Second Sunday Before Lent
Text: Second Corinthians 11, 19-33; 12, 1-9. 19 For ye bear with the foolish gladly, being wise yourselves. 20 For ye bear with a man, if he bringeth you into bondage, if he devoureth you, if he taketh you captive, if he exalteth himself, if he smiteth you on the face. 21 I speak by way of disparagement, as though we had been weak. Yet whereinsoever any is bold (I speak in foolishness), I am bold also. 22 Are they Hebrews? so am I. Are they Israelites? so am I. Are they the seed of Abraham? so am
Martin Luther—Epistle Sermons, Vol. II

Of Suffering which must be Accepted as from God --Its Fruits.
Be content with all the suffering that God may lay upon you. If you will love Him purely, you will be as willing to follow Him to Calvary as to Tabor. He must be loved as much on Calvary as on Tabor, since it is there that He makes the greatest manifestation of His love. Do not act, then, like those people who give themselves at one time, and take themselves back at another. They give themselves to be caressed, and take themselves back when they are crucified; or else they seek for consolation in
Jeanne Marie Bouvières—A Short Method Of Prayer And Spiritual Torrents

How those who Fear Scourges and those who Contemn them are to be Admonished.
(Admonition 14.) Differently to be admonished are those who fear scourges, and on that account live innocently, and those who have grown so hard in wickedness as not to be corrected even by scourges. For those who fear scourges are to be told by no means to desire temporal goods as being of great account, seeing that bad men also have them, and by no means to shun present evils as intolerable, seeing they are not ignorant how for the most part good men also are touched by them. They are to be admonished
Leo the Great—Writings of Leo the Great

The Call of Matthew.
(at or Near Capernaum.) ^A Matt. IX. 9; ^B Mark II. 13, 14; ^C Luke V. 27, 28. ^c 27 And after these thingsa [after the healing of the paralytic] he went forth, ^a again by the seaside [i. e., he left Capernaum, and sought the shore of the sea, which formed a convenient auditorium for him, and which was hence a favorite scene for his teaching]; and all the multitude resorted unto him, and he taught them. 14 And as he ^a Jesus passed by from thence, he saw ^c and beheld ^a a man, ^c a publican, named
J. W. McGarvey—The Four-Fold Gospel

The Poor in Spirit are Enriched with a Kingdom
Theirs is the kingdom of heaven. Matthew 5:3 Here is high preferment for the saints. They shall be advanced to a kingdom. There are some who, aspiring after earthly greatness, talk of a temporal reign here, but then God's church on earth would not be militant but triumphant. But sure it is the saints shall reign in a glorious manner: Theirs is the Kingdom of Heaven.' A kingdom is held the acme and top of all worldly felicity, and this honour have all the saints'; so says our Saviour, Theirs is the
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12

An Essay on the Mosaic Account of the Creation and Fall of Man
THERE are not a few difficulties in the account, which Moses has given of the creation of the world, and of the formation, and temptation, and fall of our first parents. Some by the six days of the creation have understood as many years. Whilst others have thought the creation of the world instantaneous: and that the number of days mentioned by Moses is only intended to assist our conception, who are best able to think of things in order of succession. No one part of this account is fuller of difficulties,
Nathaniel Lardner—An Essay on the Mosaic Account of the Creation and Fall of Man

Second Sunday after Easter
Text: First Peter 2, 20-25. 20 For what glory is it, if, when ye sin, and are buffeted for it, ye shall take it patiently? but if, when ye do well, and suffer for it, ye shall take it patiently, this is acceptable with God. 21 For hereunto were ye called: because Christ also suffered for you, leaving you an example, that ye should follow his steps: 22 who did no sin, neither was guile found in his mouth: 23 who, when he was reviled, reviled not again; when he suffered, threatened not; but committed
Martin Luther—Epistle Sermons, Vol. II

The Sixth Commandment
Thou shalt not kill.' Exod 20: 13. In this commandment is a sin forbidden, which is murder, Thou shalt not kill,' and a duty implied, which is, to preserve our own life, and the life of others. The sin forbidden is murder: Thou shalt not kill.' Here two things are to be understood, the not injuring another, nor ourselves. I. The not injuring another. [1] We must not injure another in his name. A good name is a precious balsam.' It is a great cruelty to murder a man in his name. We injure others in
Thomas Watson—The Ten Commandments

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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