Süleyman'ın Özdeyişleri 6:7 Yorum

In this chapter we have, I. A caution against rash suretiship (Pro 6:1-5). II. A rebuke to slothfulness (Pro 6:6-11). III. The character and fate of a malicious mischievous man (Pro 6:12-15). IV. An account of seven things which God hates (Pro 6:16-19). V. An exhortation to make the word of God familiar to us (Pro 6:20-23). VI. A repeated warning of the pernicious consequences of the sin of whoredom (Pro 6:24-35). We are here dissuaded from sin very much by arguments borrowed from our secular interests, for it is not only represented as damning in the other world, but as impoverishing in this.

INTRODUCTION TO PROVERBS 6 In this chapter the wise man dissuades from rash suretyship; exposes the sin of idleness; describes a wicked man; makes mention of seven things hateful to God; exhorts to attend to parental instructions and precepts, and cautions against adultery. Suretyship is described, Pro 6:1; and represented as a snare and a net, in which men are taken, Pro 6:2; and advice is given what to do in such a case, for safety in it, and deliverance from it, Pro 6:3; The sin of slothfulness is exposed, by observing the industry of the ant, Pro 6:6; by expostulating with the sluggard for his continuance in sloth, and by mimicking him, Pro 6:9; and by the poverty it brings upon him, Pro 6:11. Then a naughty wicked man is described, by his mouth, eyes, feet, fingers, and heart, whose ruin is sudden and inevitable, Pro 6:11. The seven things hateful to God are particularly named, Pro 6:16. And next the exhortation in some preceding chapters is reassumed, to attend to the instructions of parents; which will be found ornamental, pleasant, and useful, Pro 6:20. Especially to preserve from the lewd woman cautioned against, Pro 6:24; whose company is dissuaded from; on account of the extreme poverty and distress she brings persons to, and even danger of life, Pro 6:26; from the unavoidable ruin such come into, Pro 6:27; from the sin of uncleanness being greater than that of theft, Pro 6:30; from the folly the adulterer betrays; from the destruction of his soul, and the disgrace he brings on himself, Pro 6:32; and from the rage and irreconcilable offence of the husband of the adulteress, Pro 6:34.

Provideth her meat in the summer,.... Against the winter, of which it is mindful, when it never comes out of its place, having in the summer time got a sufficiency laid up in cells for its use: she toils in the heat of summer to get in her provision for the winter, being sensible that nothing is to be gotten then; she works at it night and day while the season lasts; so diligent is it in laying up its stores at the proper opportunity (l); and gathereth her food in the harvest; the time when corn is ripe, and is shed on the earth; this it gathereth, and lays up in its repositories against a time of need. The seeds it gathers and lays up; it bites off the chit or bud end of them, that they may not grow, as Pliny (m) and others observe, but be a winter store; hence its name in Hebrew is "nemalah", from "namal", "to cut off"; it being done by biting. Yea, according to Aelianus (n), it seems to have some sense of futurity with respect to famine, which being near, it will work exceeding hard to lay up food, fruits, and seed; and, according to Virgil (o) and others, it seems to presage old age, and therefore provides against it. An instruction this to work, while persons are in health, and have youth on their side; that they may have not only a sufficiency for present use, but to lay up against a time of sickness and old age. The Septuagint and Arabic versions add, "or go to the bee, and learn what a worker she is, and what an admirable work she performs; whose labours kings and private persons use for health: she is desirable to all, and famous; and though weak in strength, honouring wisdom is advanced.'' But this is not in the Hebrew text; but perhaps being written in the margin of some copy of the Septuagint as a parallel instance, was by some unskilful copier put into the text of the Greek version, from whence the Arabic version has taken it; it crept in very early, for Clemens of Alexandria makes mention of it (p). (l) "Ac veluti ingentem formicae farris acervum", &c. Virgil. Aeneid. l. 4. v. 402, &c. So Horat. Satyr. 1. v. 36. (m) Nat. Hist. l. 11. c. 30. Plutarch. vol. 2. de Solert. Animal. p. 968. (n) Vat. Hist. l. 1. c. 12. (o) "Inopi metuens formica senectae", Georgic. l. 1. v. 186. So Horace, ut supra. Juvenal. Satyr. 6. v. 360. (p) Stromat. l. 1. p. 286.

Which, having no guide, etc. If such a small animal, lacking a leader and devoid of reason, foresees things for itself by nature as its guide for the future, much more so should you, created in the image of God, called to see His glory, aided by the teaching of doctors, having the very Creator as your guide, in the present time gather the fruits of good works, by which you may live eternally. For indeed, this life is compared to harvest and summer because now, amidst the fervors of temptations, is the time to gather the rewards of future good deeds. But the day of judgment is likened to the cold of winter, because then, assuredly, no opportunity is left for working for life, but everyone is compelled to bring forth from the storehouse of past actions what he has reserved. Therefore, the Lord commands, saying: "But pray that your flight may not be in winter or on the Sabbath" (Matthew 24). For in winter, the opportunity, and on the Sabbath, the permission by law is lacking to gather the fruits of life, and to escape perpetual poverty.

After admonitions against suretyship and sloth (compare Pro 6:6-8), the character and fate of the wicked generally are set forth, and the writer (Pro. 6:20-35) resumes the warnings against incontinence, pointing out its certain and terrible results. This train of thought seems to intimate the kindred of these vices. (Pro. 6:1-35) if--The condition extends through both verses. be surety--art pledged. stricken . . . hand--bargained (compare Job 17:3). with a stranger--that is, for a friend (compare Pro 11:15; Pro 17:18).