Proverbs 6:15
Therefore shall his calamity come suddenly; suddenly shall he be broken without remedy.
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EXPOSITORY (ENGLISH BIBLE)
(15) Suddenly shall he be broken.—Shattered as a potter’s vessel (Isaiah 30:14), without hope of recovery. This character of a malicious mischief-maker would seem to be especially hateful to God; it is described in like terms in Psalms 64 and a similar fate foretold of it; in Proverbs 6:19 also it is held up as the very worst of the seven detestable things there mentioned.

6:12-19 If the slothful are to be condemned, who do nothing, much more those that do all the ill they can. Observe how such a man is described. He says and does every thing artfully, and with design. His ruin shall come without warning, and without relief. Here is a list of things hateful to God. Those sins are in a special manner provoking to God, which are hurtful to the comfort of human life. These things which God hates, we must hate in ourselves; it is nothing to hate them in others. Let us shun all such practices, and watch and pray against them; and avoid, with marked disapproval, all who are guilty of them, whatever may be their rank.The duper and the dupe shall share the same calamity. 15. Suddenness aggravates evil (compare Pr 6:11; 29:1).

calamity—literally, "a crushing weight."

broken—shivered as a potter's vessel; utterly destroyed (Ps 2:9).

Heb. and there shall be no healing; no prevention of it beforehand, nor recovery afterward. 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.

Therefore shall his calamity come suddenly; suddenly shall he be broken without remedy.
EXEGETICAL (ORIGINAL LANGUAGES)
Verse 15. - Therefore shall his calamity come suddenly; suddenly shall he be broken without remedy. Great sins, as Muffet, in loc., observes, have great punishments; neither only great, but sudden. Therefore; Hebrew, al-ken. A Nemesis or retribution awaits this man of malice and deceit. His calamity or destruction is represented as the direct result of, as flowing forth from, what he has done. His calamity; Hebrew, eydo. On eyd, see Proverbs 1:26. Shall come suddenly; i.e. sooner than he anticipates; when he thinks his diabolical plans are succeeding, then suddenly his victims will discover his fraud and malice, and will rise and inflict the punishment which is his due. Suddenly; petha, a variation of pithom just used. Shall he be broken; Hebrew, yish-shaver; Vulgate, conteretur. The verb shavar, "to break," "to break to pieces," is used of ships which are wrecked (Isaiah 14:29; Ezekiel 27:34; Jonah 1:4); of an army which is defeated and dispersed (Daniel 11:22; 2 Chronicles 14:12); of the destruction of a kingdom, city, or people (Isaiah 8:15; Jeremiah 48:4); and of the complete prostration of the spirit of man by affliction (Psalm 34:19); and as such, in the passage before us, conveys the idea of the complete ruin of this man. It is a destruction that shall break him up. Without remedy (Hebrew, v'eyn mar'pe; literally, and there is no remedy. There shall be, as Fleischer, as it were, no means of recovery for his shattered members. His destruction shall be irremediable, or as the LXX., a συντριβή ἀνίαψτος, a contritio insanibilis; or as the Vulgate, nec habebit ultra medicinam. The idea seems to be taken from the shattered fragments of a potter's vessel, which it is impossible to reunite. So in the case of the man whose life has been one of fraud, deceit, and malice, there is for him no hope of any recovery. The language may seem exaggerated, but the picture is painted with this high colouring to exhibit a strong deterrent to such a line of conduct, and further, it may be remarked that, in the present day, only the most confiding would again put trust in a man who has wilfully and maliciously deceived them (cf. Isaiah 30:14). The second hemistich of this verse occurs again verbatim in Proverbs 29:1. After the poet has admonished the sluggard to take the ant as an example, he seeks also to rouse him out of his sleepiness and indolence:

9 How long, O sluggard, wilt thou lie?

   When wilt thou rise up from thy sleep?

10 "A little sleep, a little slumber,

   A little folding of the hands to rest!"

11 So comes like a strong robber thy poverty,

   And thy want as an armed man.

Proverbs 6:9-10

The awakening cry, Proverbs 6:9, is not of the kind that Paul could have it in his mind, Ephesians 5:14. עצל has, as the vocative, Pasek after it, and is, on account of the Pasek, in correct editions accentuated not with Munach, but Mercha. The words, Proverbs 6:10, are not an ironical call (sleep only yet a little while, but in truth a long while), but per mimesin the reply of the sluggard with which he turns away the unwelcome disturber. The plurals with מעט sound like self-delusion: yet a little, but a sufficient! To fold the hands, i.e., to cross them over the breast, or put them into the bosom, denotes also, Ecclesiastes 4:5, the idler. חבּוּק, complicatio (cf. in Livy, compressis quod aiunt manibus sidere; and Lucan, 2:292, compressas tenuisse manus), for formed like שׁקּוּי, Proverbs 3:8, and the inf. שׁכב like חסר, Proverbs 10:21, and שׁפל, Proverbs 16:19. The perf. consec. connects itself with the words heard from the mouth of the sluggard, which are as a hypothetical antecedent thereto: if thou so sayest, and always again sayest, then this is the consequence, that suddenly and inevitably poverty and want come upon thee. That מהלּך denotes the grassator, i.e., vagabond (Arab. dawwar, one who wanders much about), or the robber or foe (like the Arab. 'aduww, properly transgressor finium), is not justified by the usage of the language; הלך signifies, 2 Samuel 12:4, the traveller, and מהלּך is one who rides quickly forward, not directly a κακὸς ὁδοιπόρος (lxx).

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