Proverbs 6:11
and poverty will come upon you like a robber, and need like a bandit.
Sermons
Sloth and DiligenceW. Clarkson Proverbs 6:6-11
The Sluggard AdmonishedE. Johnson Proverbs 6:6-11














I. THE PICTURE OF INSECT INDUSTRY. The ant was viewed as the very picture of laboriousness in ancient as in modern times. It is interesting that the German word for "industrious" (emsig) seems derivable from amessi, "emmet, ant." The like may probably be traceable in some English dialects,

1. The industry of the ant has all the appearance of a virtue. For it seems unforced; there is no judge, superintendent, or onlooker, or taskmaster, to superintend its work. Contrast with the representations on various monuments of the taskmasters with whips superintending gangs of labourers.

2. It is provident industry. It lays up against the rainy day. The closer study of ant life by modern observers opens a world of marvel, and suggests other lines of thought. It is sufficient for didactic purposes to note the general principle; the external appearances of nature reveal moral analogies.

II. THE CONTRAST OF HUMAN SLOTH. (Vers. 9-11.)

1. The lazy man seems as if he would sleep forever (ver. 9).

2. He knows not when he has reposed enough (ver. 10). An ironical imitation of his langour, his lazy attitude. The arms ever crossed, instead of being opened and ready for toil. "When I begin to turn about," said the Duke of Wellington, "I turn out."

3. The result of sloth (ver. 11). Poverty surprises him like a robber, and want like an armed man. A striking picture of the seeming suddenness with which men may sink into destitution. But it is only seeming; it has been long really preparing.

III. MORAL ANALOGY AND APPLICATION. Sloth in all its forms is ruinous to body and soul. Mental inertness and vacuity is a common form, The mind must be aroused, interested, filled. Here is one of the great sources of drunkenness, because of depression. If you have no occupation, invent one. Goad your temper by hopes and fears, if it will not wake up without them. In religion "be not slothful." Work at the practical or theoretical side of it, whichever suits your capacity best. Work out your own salvation. Take it all for granted, and you will presently find that all has slipped away, and naught remains but an impoverished intellect, a stagnant will. - J.

If thou be surety for thy friend.
The principles of domestic, social, and political economy in the Bible are far more wise, as well as righteous, than can be found in human book or periodical.

I. SURETYSHIP AS AN EVIL TO BE DEPLORED. "If thou be surety"; as if he had said, "It is a sad thing if thou hast." It is not, however, always an evil. There are two things necessary to render it justifiable.

1. The case should be deserving.

2. You should be fully competent to discharge the obligation. But the most deserving men will seldom ask for suretyships, and the most competent men will seldom undertake the responsibility.

II. SURETYSHIP AS AN EVIL VERY EASILY CONTRACTED. Merely "striking the hand," and uttering the "words." One word, the word "Yes," will do it, written or uttered in the presence of a witness. Plausibility will soon extract it from a pliant and generous nature.

III. SURETYSHIP AS AN EVIL TO BE STRENUOUSLY REMOVED. "Deliver thyself."

1. Do it promptly. Try by every honest means to get the bond back again.

2. Do it beseechingly. "Humble thyself." It is no use to carry a high hand; thou art in his power.

3. Do it effectively. Thou art encaged in iron law; break loose honourably somehow, and be free.

(D. Thomas, D.D.)

If thou hast stricken thy hand with a stranger
A surety is one who becomes security for a debt due by another. The customary or legal forms which render suretyship valid differ in different countries. Allusion here is to the practice of the surety confirming his engagement by giving his hand to the creditor, in presence of witnesses. The prohibition must not be taken as unqualified. There are cases in which suretyship is unavoidable. The law sometimes requires it. But the less of it the better.

I. IT IS WRONG FOR A MAN TO COME UNDER ENGAGEMENTS THAT ARE BEYOND HIS ACTUALLY EXISTING MEANS. Such a course is not merely imprudent; there is in it a threefold injustice.

1. To the creditor for whom he becomes surety, inasmuch as the security is fallacious, not covering the extent of the risk.

2. To his family, to whom the payment may bring distress and ruin.

3. To those who give him credit in his own transactions; for, in undertaking suretyships, he involves himself in the risks of other trades besides his own.

II. IT IS WRONG TO MAKE ENGAGEMENTS WITH INCONSIDERATION AND RASHNESS. The case here treated is that of suretyship for a friend to a stranger; and the rashness and haste may be viewed in relation either to the person or to the ease. Men, when they feel the generous impulse of friendly emotion, are apt to think at the moment only of themselves, as if the risk were all their own, and to forget that they are making creditors and family securities, without asking their consent, or making them aware of their risks. Suretyships for strangers are specially condemned.

(R. Wardlaw.)

The friend of the surety here is the debtor, the stranger is the creditor.

I. THE SCRIPTURE AFFORDS DIRECTION FOR TRADING AND CIVIL CONVERSE.

1. For wariness in suretyship here.

2. For faithfulness in dealing elsewhere. But why does the wise man concern himself with such matters.Because —

1. Religion guides best in civil matters.

2. The eighth commandment requires care of our estates.

3. The Church consists of families and traders which cannot be upheld without care.

4. Religion is ill spoken of for the careless ruin of professors' estates. Then follow Scripture precedents in trading rather than corrupt men's examples.

II. YOUNG MEN SHOULD BE ADVISED BY THEIR ELDERS IN WORLDLY AFFAIRS. They have more knowledge and more experience than younger men.

III. RASH SURETYSHIP IS TO BE AVOIDED. "Go to the pleading-place (forum), and among frequent contenders nothing is more frequently heard, than the dangers of suretyship, and the sighings of the surety."

1. Be not bound for more than thou canst spare from thy trade and charge.

2. Be not bound for idle persons, that are likely to leave thee in the lurch, and can show no likelihood of ever paying. There be honest poor men enough that will need thy help in this kind. Thou needest not to bestow thy means on prodigals.

(Francis Taylor, B.D.)

Ellicott's Commentary.
When the Mosaic law was instituted, commerce had not been taken up by the Israelites, and the lending of money on interest for its employment in trade was a thing unknown. The only occasion for loans would be to supply the immediate necessities of the borrower, and the exaction of interest under such circumstances would be productive of great hardship, involving the loss of land, and even of personal freedom, as the insolvent debtor and his family became the slaves of the creditor (Nehemiah 5:1-5). To prevent these evils, the lending of money on interest to any poor Israelite was strictly forbidden (Leviticus 25.); the people were enjoined to be liberal, and to lend for nothing in such cases. But at the time of Solomon, when the commerce of the Israelites was enormously developed, and communications were opened with Spain and Egypt, and possibly with India and Ceylon, while caravans penetrated beyond the Euphrates, then the lending of money on interest for employment in trade most probably became frequent, and suretyship also — the pledging of a man's own credit to enable his friend to procure a loan.

(Ellicott's Commentary.)

The surety. The sluggard. The worthless person.

I. THE SURETY. The young man, finding his neighbour in monetary difficulties, consents in an easy-going way to become his surety; enters into a solemn pledge with the creditor, probably a Phoenician money-lender. He now stands committed. His peace of mind and his welfare depend no longer upon himself, but upon the character, the weakness, the caprice, of another. A young man who has so entangled himself is advised to spare no pains, and to let no false pride prevent his securing release from his obligation. There may, however, be cases in which a true brotherliness will require us to be surety for our friend. Ecclesiasticus says: "An honest man is surety for his neighbour, but he that is impudent will forsake him." If we can afford to be a surety for our neighbour, we can clearly afford to lend him the money ourselves. A miserable chain thoughtlessness in the matter of suretyship may forge for the thoughtless.

II. THE SLUGGARD. Poverty and ruin must eventually overtake him. In every community there is a certain number of people who are constitutionally incapable. Examples of insect life are brought to teach and stimulate human beings.

III. THE WORTHLESS CHARACTER. His heart is as deceitful as his lips: he cannot be true on any terms. This kind of man is the pest of commerce; the bane of every social circle; the leaven of hypocrisy and malice in the Christian Church.

(R. F. Horton, D.D.)

People
Solomon
Places
Jerusalem
Topics
Armed, Bandit, Loss, Outlaw, Penury, Plunderer, Poverty, Robber, Roving, Runner, Scarcity, Traveleth, Traveller, Travelleth, Vagabond
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 6:1-11

     5922   prudence

Proverbs 6:6-11

     5343   idleness
     5634   work, and the fall

Proverbs 6:9-11

     5386   leisure, nature of

Proverbs 6:10-11

     5447   poverty, causes
     5555   stealing

Proverbs 6:10-15

     5398   loss

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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