Warnings Against Self-Destruction. Proverbs 6:1-19
This section provides us with some warnings about
courses of action that actually lead to self-destruction. One of the great problems that many of
us face in life is that we have a lot of self-induced misery. We have problems
that come from our own bad decisions and we suffer the consequences of those
bad decisions. And often it is not just for a short time but we make bad
decisions when we are young and we have to live with those consequences for
much of our life.
In Proverbs the father addresses his son and warns
him of certain wrong courses of action. The focus here is more on character
than it is on specific decisions, for that which shapes our life and the
decisions we make is the character that we have. This is why it is so important
that part of the role and responsibility of parents and grandparents is to
shape the character of their children, and to teach them and emphasize the
positive character traits on integrity, responsibility and honesty, spiritual
traits to do with the Word of God and living faithfully before the Lord Jesus
Christ.
So this is a passage of warnings. We have seen that
in the first nine chapters we have ten basic lessons from the father to the
son. Starting in chapter ten there is going to be a shift and weÕll get
individual proverbs. The reason for saying this is that there are some verses
in this passage that are often taken out of context. Remember that one of the
most important laws in Bible study is context. In real estate it is location,
location, location; in Bible study
it is context, context, context. The context of Proverbs 1-9 is a context of
ten integral lessons that have been joined together, unlike the rest of
Proverbs, which are basically bullets of wisdom. These first nine chapters
really focus us in developed curricula for the son. There is a unified context here, not just individual,
isolated bullet points like we have later on in the book of Proverbs. There is
a context to these that is important to understand.
This section we are getting into in chapter 6:1-19
provides an emphasis on character, but it is sandwiched between two lengthy
sections warning against sexual immorality. In the middle of that the father
sort of sets back and he is going to parenthetically insert these two
statements that are warnings against certain character flaws, and then sort of
an aside in vv. 16-19 that is often taken out of context as if it is a lone
proverb—and it is not. It is directly related to what has just been said
in vv. 12-15.
The eighth lesson focuses on the problems of sexual
immorality: the emptiness of sex verses the importance of developing sexual
intimacy within marriage. Then we
get into this little insight section: character qualities that lead to
self-destruction, and three patterns to avoid.
Some basic observations. First of all verse one,
like in each of the previous lessons, starts of addressing ÒMy son.Ó But we
ought to notice that there is a difference. In each of the previous eight
lessons we have seen, ÒMy son, listen to my voice; My son, hear what I have to
say; My son, pay attention. But we have no exhortation here to listen, pay
attention, hear, or any of those things. So that alerts us to the fact that something
is a bit different. We have this address (or vocative, as it is known in
grammar) to the son in the first five verses, and then in the second section it
is addressed to the sluggard. When we get to the third section, which starts in
verse 12 and goes to verse 19, it is not addressed to anybody, it is just sort
of an outflow from what has just been said. That entire section, while it
doesnÕt stand alone, is a sort of autonomous thing in and of itself. It does
represent a third division. There are basically three divisions here: the
address dealing with becoming a standing surety or signing a loan for someone
else. Verse 5-11 deal with the problem of being a sluggard, and then the third
section just addresses separately without being addressed to an individual the
problem of being a son of Belial (a technical term throughout the Old Testament
for one who is rebellious towards God, their life is extremely disruptive, a
person who is a trouble-maker).
The first two lessons are strongly connected to one
another. Those two lessons address an individual whereas the third does not
address an individual or a category of person. In the first two lessons there
are certain words that are repeated, such as the word ÒgoÓ in verse 3, and the
Ògo and humble yourselfÓ in verse 3b, and in verse 6 we have Ògo to the ant.Ó
Sleep is mention in verse 4, and then again in vv. 9, 10. There is also in both cases the use of
animals and certain characteristics of animals as being illustrative of the
kind of quality that should be in a personÕs life.
The other thing is that the negative qualities in
those first two lessons are not necessarily evil per se. Whereas the third
section, vv. 12-19, specifically addresses a worthless person, a son of Belial, who is defined appositionally as a
wicked man. The connection is that
if the warning embedded in the first two sections isnÕt followed through then
the danger of someone going into complete carnality, living out the lust
patterns of the sin nature and basically becoming a worthless troublemaker in
their life.
The first two warnings have to do with, first of
all, a warning to someone who has co-signed on somebody elseÕs loan, which
involves being responsible for someone elseÕs future debts; and second, on the
problem of being irresponsible and basically just being lazy or loathe to get
involved in anything and just sort of sleeping your way through life. That is a character flaw.
Then we get down to the third section, and that focuses
on what can be the ultimate result. And that is being a self-absorbed
troublemaker whose unrestrained sin nature leads to disruption in the
community, and not only destroys the life of the individual but destroys those
around him.
When we look at the first section in 6:1 we see it
is addressed to the son, but again there is no statement of listen here, it is
markedly different. It just begins stating a certain set of circumstance, a
certain situation. It is addressing a problem that many of us have run into at
one point or another in our life. That is, on the one hand we know we are
commanded to be gracious to other people, to help other people, to show love
for other people. But there are times when we donÕt know where the boundary is
and we donÕt want to get into a situation where our graciousness is being used
or where by being helpful to someone we are actually setting them up for
failure as well. Or worse, setting ourselves up for failure. So while being
gracious to others is important, being generous to others is important, there
are limits; and this is a passage that does talk about those limits. We
can bring about a certain amount of self-induced misery from a misplaced or
na•ve benevolence. In other words, good intentions plus folly results in
self-destruction. Just because we have our hearts in the right place doesnÕt
mean that the results are necessarily going to be of benefit.
Proverbs 6:1 NASB ÒMy son,
if you have become surety for your neighbor, Have given a pledge for a stranger.Ó
This is not addressing borrowing or loaning money to someone; that is a
different issue. This is the issue of basically assuming responsibilities
jointly for someone elseÕs debt. This is not like the situation in Philemon
where Paul has assumed responsibility for the past debts of the slave Onesimus,
but this is assuming responsibility for future debts. In Scripture there is a
recognition of loaning under certain conditions—not with excessive
interest rates—but this scenario is talking about the idea of what we
would call co-signing on a loan, becoming responsible for someone elseÕs debts.
This is completely prohibited by the father. We see this because of two terms
here. First of all, Òif you have become,Ó if you have already done this; have
given a pledge (signed on the dotted line), reached an agreement to do this
Òfor a stranger.Ó The word here for stranger is the word zar. This is not talking about parents
co-signing on a loan for their children; that is within the family. Here it is
talking about a friend that is someone you know whom you think you can trust.
That is prohibited. And on the other extreme, a stranger, someone you donÕt
know. This is a path to great danger.
Proverbs 11:15 NASB ÒHe who
is guarantor for a stranger will surely suffer for it ÉÓ Notice how strongly
that is stated. If you take on responsibility for someoneÕs debts you are going
to suffer. Generally speaking this is not going to end well. In contrast, ÒBut
he who hates being a guarantor is secure.Ó He is not going to put himself in a
position of vulnerability.
Proverbs 17:18 NASB ÒA man
lacking in sense pledges And becomes guarantor in the presence of his
neighbor.Ó To put it in the vernacular, a brainless or a mindless person,
someone who is not very bright. This is a path to financial self-destruction.
Proverbs 20:16 NASB ÒTake his garment when he becomes surety for a
stranger; And for foreigners, hold him in pledge.Ó Three people are involved in
this verse. First, the person who is being addressed. The command is to take
the garment. So that is addressed to someone: ÒYou take the garment of one who
is surety.Ó That is the person who has co-signed. He has co-signed on a loan
for a stranger, for someone he doesnÕt know. So the command is, if you are
involved with somebody who is so foolish as to have co-signed with somebody
else, then in order to protect yourself you had better take their garment as a
pledge. This idea of taking someoneÕs garment as a pledge was the idea that in
the ancient world they didnÕt own a closet full of clothes like many of us do.
Te word ÒgarmentÓ here would indicate the primary wardrobe, and that reflects
one of the largest investments that a lot of people had. So that would be given
as a pledge when they entered into a loan. If they lost that they would lose a
lot.
Exodus 22:26, 27 NASB ÒIf
you ever take your neighborÕs cloak as a pledge, you are to return it to him
before the sun sets, for that is his only covering; it is his cloak for his
body. What else shall he sleep in? And it shall come about that when he cries
out to Me, I will hear {him,} for I am gracious.Ó So there is a legitimacy to
taking a pledge for a loan. This isnÕt a co-signing situation, this is taking
as collateral for a loan.
Proverbs 22:26 NASB ÒDo
not be among those who give pledges, Among those who become guarantors for
debts.Ó
The other issue that comes up in 6:1 is
whether or not this is a family member or one outside the family or the clan.
The idea of using these two terms friends or strangers really seems to be talking
about someone outside of the family. A lot of times parents can help their
children establish credit by co-signing with them when they get out of high
school or college and buy their first car or whatever it is that theyÕre
purchasing, helping them to get on their feet financially.
The second verse expresses the problem,
and it introduces a certain visual imagery here that runs through this section.
That is, the imagery of a trap. If you co-sign for somebody else you have been
caught in a trap and it is your life that is at stake.
Proverbs 6:2 NASB Ò{If} you
have been snared with the words of your mouth, Have been caught with the words
of your mouth,Ó [3] The solution. ÒDo this then, my son, and deliver yourself;
Since you have come into the hand of your neighbor, Go, humble yourself, and
importune your neighbor.Ó The solution is seen basically at the middle of the
second set of commands there. ÒHumble yourself,Ó and it is a strong word that
is used there for humbling, a word that emphasizes pressure, taking pressure on
yourself, putting yourself under a lot of strong action in order to make
yourself do something. So we are to humble ourselves by putting ourselves in a
very awkward situation in order to try to solve this problem and get out of this
situation, this trap that we have put ourselves in.
In verse three is Òdeliver yourself,Ó
and then in verse five it is repeated (same word in the Hebrew). These frame
what is said in vv. 3, 4, 5. This is how we are to deliver ourselves. We need
to deliver ourselves because we have come into the hand of our friend. It is a
picture of being captured and coming under his control. He now makes the
decisions that affect your financial security. So the solution is to go, to
leave, to immediately take action. DonÕt wait, donÕt sleep, donÕt eat; whatever
you do just get up now and go and address the problem.
Proverbs 6:4 NASB ÒGive no
sleep to your eyes, Nor slumber to your eyelids; [5] Deliver yourself like a
gazelle from {the hunterÕs} hand And like a bird from the hand of the fowler.Ó
So in this first section we are warned against putting ourselves financially at
risk, putting our financial health in the hands of someone else and becoming
surety for their debt.
Then we come to a different situation.
We are warned against being overly helpful and naively beneficial to others
financially in the first five verses and now there is the problem of being a
sluggard—slow to respond to things, not being energetic in the way in
which we work, being one who would rather be lazy than exercise diligence in
life. We have an example from creation and the author goes to the ant.
One thing we should note here is that
throughout the Scriptures we find there are cases where there is an appeal to
something in the creation. This is known as natural revelation. Natural
revelation is non-verbal; it has to do with ÒThe heaven as the earth declare
the glory of God.Ó That is non-verbal; it is not specific. The only way we
understand creation specifically and what traits and images from the animal
world that we should follow is by what the Word of God says. There are many
different things about ants that we would not want to emulate. Ants live in a
colony ruled by a queen. It is a matriarchal society where the males exist only
to serve the women. Now that is not a biblical pattern for marriage. We donÕt
go to the ants to figure out how to live in marriage, but the ant is a picture
of how we should be diligent in planning and saving for the future.
A lot of Christians put themselves in a
simplistic financial conundrum and say, ÔWell if I should trust God for my
needs today them maybe I shouldnÕt save for the future.Õ But we have examples
in Scripture of the importance of saving and providing for future times when
things may not be so good. An example is Joseph when he was serving at
PharaohÕs right hand and has been given by revelation from God a warning that
there would be seven good years and seven bad years. And so during the seven
good years they took in and filled the storehouses with grain so that they
would have enough food resources to last through the seven bad years. That is
the idea here in the illustration of the ant.
Proverbs 6:6 NASB ÒGo
to the ant, O sluggard, Observe her ways and be wise, [7] Which, having no
chief, Officer or ruler, [8] Prepares her food in the summer {And} gathers her
provision in the harvest.Ó When there is a time of prosperity, a time of
plenty, you save. You put some aside for the future when you might not be in a
time of prosperity.
Then there is a strong rebuke given.
Proverbs 6:9 NASB ÒHow long will you lie down, O sluggard? When will
you arise from your sleep?Ó The idea here isnÕt a deep sleep. This is talking
about someone who is always dozing off and not paying attention, in and out of
it and not quite on top of things. They are just not very energetic, they donÕt
want to get too involved and they donÕt want to work too hard; they are just
kind of easing their way through life. A sluggard is someone who is sluggish in
life. There is not a lot of energy there for taking care of their own life,
their own responsibilities, and taking care of their own needs.
He is mocked. Notice how God mocks
people. What we see here is that there is divinely sanctioned sarcasm
throughout the Scripture. God ridicules those who reject Him. He ridicules
those who say there is no God. God calls them a fool. That means that is the
divine righteous standard. So the mocking goes like this: Proverb 6:10 ÒA
little sleep, a little slumber, A little folding of the hands to rest—
[11] Your poverty will come in like a vagabond And your need like an armed
man.Ó Poverty is represented here like a thief, someone who walks about, going
around the neighborhood looking for an opportunity to get into your house and
take whatever they can. It is going to rob you and steal from you the valuable
things that you have and the quality of life that you have, and you never know
when it will come upon you if you are not diligent, if you donÕt have a good
work ethic. Suddenly you are impoverished. This is the idea of not having
enough, the idea of losing the means of supporting life.
The second illustration ratchets it up
a little bit. It is not just the prowler; it is an armed burglar, someone who
is going to hold you up and not when you expect it. So there is a warning
against being a sluggard and not being diligent and responsible in your life.
Proverbs 13:18 NASB ÒPoverty
and shame {will come} to him who neglects discipline [disdains correction] ÉÓ Today
we live in such a proud society where nobody wants to take correction from
anybody. And so they work for someone who tries to teach them how to work, and
they quit the job and say, ÔIÕm too proud to work for someone like that.Õ The
contrast is, ÒBut he who regards reproof will be honored.Ó They are going to
improve their life, they are going to go forward, they are going to learn how
to do better and be engaged in their work responsibilities.
Proverbs 14:23 NASB ÒIn all
labor there is profit, But mere talk {leads} only to poverty.Ó There is no
labor that is dishonorable.
Proverbs 21:5 NASB ÒThe
plans of the diligent {lead} surely to advantage, But everyone who is hasty
{comes} surely to poverty.Ó The diligent is the hard worker. The hasty are not
going anywhere, they are running around in circles and that is another form of
being lazy.
Proverbs 22:16 NASB ÒHe who
oppresses the poor to make more for himself Or who gives to the rich, {will}
only {come to} poverty.Ó
There is nothing wrong is Scripture
with someone who has a lot; there is nothing wrong in Scripture with someone
who works hard. That doesnÕt mean just physically. You can use your brain and
invest your money wisely. Wealth is not wrong in Scripture and people shouldnÕt
be penalized by a tax system or an economic system that takes away from them.
They are the productive ones; they are the ones who provide for others.
Proverbs 28:19 NASB ÒHe who
tills his land will have plenty of food, But he who follows empty {pursuits}
will have poverty in plenty.Ó Remember that in 2 Thessalonians chapter three
Paul says that if you donÕt work you donÕt eat. That is the biblical principle.
It is not if you donÕt work weÕll give you a handout. A handout is no good for
somebody who wonÕt work. We have to balance compassion with reality and
responsibility.
Then we come to the last section,
verses 12-19 which relates to the son of Belial. This is not addressed to
anybody, it is rather and outgrowth of what happens when an individual gives
himself to irresponsibility. He becomes a Òworthless personÓ. Proverbs
6:12 NASB ÒA worthless person, a wicked man, Is the one who
walks with a perverse mouth.Ó This is the worthless human being, a Òson of
Belial.Ó Belial is a word that is used in many cases for a rebellious or
insolent troublemaker. This is someone who rejects any authority that has been
set over them. In fact, in 2 Corinthians 6:15 it is a term that has come to be
applied to Satan. It is ultimately talking about the rebellious individual,
someone who is implacably wicked, someone who agitates against authority. It is
used to describe those who have revolted against God in Deuteronomy 13:4; 1
Samuel 2:12; Nahum 1:11, 15. Also those who revolt against the king, 1 Samuel
20:27; 2 Samuel 20:1, 2. Proverbs 19:28 uses it to describe someone who rejects
justice. Deuteronomy 15:9 talks about somebody who rebels against the
community. It is interesting that in Judges 19:22 in the story that parallels
the episode in Genesis 19 of Sodom and Gomorrah. This is the homosexual
perverts in Gibea in Judges 19:22 where they are called sons of Belial.
The phrase Òa wicked manÓ uses the term
in Hebrew aven
which is the word for evil or wickedness or evildoer, and it refers to someone
who has engaged in activity that brings them under condemnation and judgment.
They are in violation of GodÕs standards and are violating the will of God.
They are abusing power and mistreating others. So the picture of this last
person is one of a rebellious person, a troublemaker, stirring up dissention.
He is described in these verses by seven characteristics. In verses 16-19 where
it says there are six things the Lord hates, seven are an abomination to Him we
will see that there is a parallel between the two. The second part of this
emphasizes the characteristics that work themselves out in the life of the
rebellious person.
Proverbs 6:13 NASB ÒWho
winks with his eyes, who signals with his feet, Who points with his fingers.Ó
In our culture we can wink and it is something kind of jovial and fun. It can
also be something malicious. Here it is something that is malicious. It refers
to an insidious anti-social behavior which is approving that which is evil. He
winks with the eyes, he is making light of that which is good, promoting that
which is evil. Shuffling his feet was some kind of action that indicated
approval of evil activity. Pointing the finger also was one of these sinister
gestures behind somebodyÕs back in order to minimize them, show disrespect for
them, and to build up an attitude of rejection of their authority.
Moving from the external actions to the
internal actions. The external actions put a window on the character inside the
person. His heart is perverse. Proverbs 6:14 NASB ÒWho {with} perversity
in his heart continually devises evil, Who spreads strife.Ó Perversity refers
to acts that are contrary to biblical and righteous norms and standards. So
inside of his heart, his thinking, his values are completely distorted, they
are the opposite of biblical, righteous values. The word ÒdeviseÓ is a word
that is also used for plowing or engraving something. It has the idea of
setting something in a track. He is working something out, studying a plan that
he is going to carry out. He spreads strife [discord]. The word ÒdiscordÓ is
the Hebrew word madon,
which means to stir up controversy. So he is rebellious, he hates the truth, he
is trying to ridicule those who are in authority and trying to cause dissention
and controversy among people. The result is self-destruction.
Proverbs 6:15 NASB
ÒTherefore his calamity will come suddenly; Instantly he will be broken and
there will be no healing.Ó Eventually there is judgment.
Verses 12-15 represent one approach to
this man, and then in the next section it heightens the theme, bringing God in
for the first time, emphasizing that there is accountability to God. God
abominates the kind of person who emulates these values.
Proverbs 6:16 NASB
ÒThere are six things which the LORD hates, Yes, seven which are an abomination to Him.Ó These
are six things that are present in the life of the troublemaker described in
verses 12-15. This is one of those Hebraisms which focuses on seven things but
it is heightened by emphasizing the list by saying there are six things God
hates, yes, even seven. It is just a way of emphasizing the horror of the whole
list.
There are connections between the
description of the worthless person, the troublemaker in vv. 12-15 and these
sins that God abominates in vv. 16-19. There is mention of a lying mouth or
lying tongue in v. 12 and again in v. 17; something negative is said about the
eyes in v. 13 and again in v. 17; the feet are mentioned in v. 13 and again in
v. 18; fingers or the hands mention in v. 13 and again in v. 17; the perverse
heart is mentioned in v. 14 and again in v. 18; the sowing of discord is
mentioned at the end of both descriptions in both v. 14 and v. 19. So we canÕt
say that vv. 16-19 stand alone. They are just a sort of definition of what God
considers to be really sinful. It is connected to the character traits of the
worthless man of vv. 12-15.
We see them listed. Proverbs 6:17 NASB
ÒHaughty eyes ÉÓ Mental attitude sin, arrogance, haughtiness inside the
individual and his pomposity. It manifests a rejection of GodÕs authority. ÒÉ a
lying tongue.Ó The word here for lying is different from the word in verse 19.
This is the word sheqer
which indicates someone who is aggressively deceitful in order to harm other
people. He is engaged in perfidious actions and seeking to entrap or take
advantage of somebody by setting up a web of lies. ÒÉ And hands that shed
innocent blood.Ó This is murder, not killing. The Bible recognizes different
kinds of killing, some are legitimate—self-defense, war, capital punishment—but
murder is illegitimate.
Proverbs 6:18 NASB ÒA heart
that devises wicked plans, Feet that run rapidly to evil.Ó This is someone who
is constantly coming up with new ideas to promote their rebelliousness. They
are calculating all the time, computing ways in which they can overturn the
authority of God. They are always ready to give in to sin in order to give in
to rebellion.
Proverbs 6:19 NASB ÒA false
witness {who} utters lies, And one who spreads strife among brothers.Ó A false
witness is another word for lying. This is from the Hebrew word kazab which
has to do with like a false witness in court telling a lie, someone who is
distorting the truth, a perjurer on the witness stand.
So in these three vignettes that we
have from vv. 1-5, 6-11, 12-19 we have a warning. If you donÕt walk with the
Lord then you are going to end up getting involved in traps for yourself that
lead to self-destruction and self-induced misery. There is only one hope for
having wisdom and that is to submit to the Word of God, and to learn the Word
of God, study the Word of God and completely internalize it into our thinking.
That is the only way we can develop wisdom and skill. And as Proverbs 3:5, 6
says, if we trust in the Lord and commit our life to Him then He is the one who
straightens out our paths. Many of the bad decisions, many of the difficult
circumstances that people find themselves in, are often because they havenÕt
been on a lath where they have been trusting the Lord, and consequently in
discipline God has allowed them to get off the track. And now they are caught
up in a situation where they have to face the negative consequences and less
than appealing choices.
So if we walk with the Lord He
straightens out the path, and the choices we are faced with are not so much
between good and bad but between good and better. We need to consistently walk
with the Lord.