King James Version
Proverbs 6
35 verses with commentary
Warnings Against Surety and Sloth
My son, if thou be surety for thy friend, if thou hast stricken thy hand with a stranger,
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Solomon warns against cosigning debts or becoming surety for another's obligations. This proverb addresses the Reformed principle of stewardship—God's sovereignty extends to our financial decisions. The Hebrew word 'arab' (become surety) implies pledging oneself as collateral. While Christian charity is virtuous, unwise financial entanglements can undermine our ability to serve God and family. This reflects the biblical balance between generosity and prudent stewardship.
Thou art snared with the words of thy mouth, thou art taken with the words of thy mouth.
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The consequence of hasty surety is being 'snared' or 'taken'—Hebrew 'laqash' and 'taphas,' both hunting metaphors. This imagery reveals how financial folly traps us like prey. From a Reformed perspective, this illustrates how sin (even well-intentioned foolishness) ensnares us, demonstrating our need for divine wisdom. The verse emphasizes personal responsibility—we are 'snared with the words of thy mouth,' showing that our commitments have binding moral and practical consequences.
Do this now, my son, and deliver thyself, when thou art come into the hand of thy friend; go, humble thyself, and make sure thy friend. and make: or, so shalt thou prevail with thy friend
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Solomon provides urgent counsel for escaping unwise surety: humble yourself, go immediately, and plead earnestly. The Hebrew 'raphash' (humble/abase yourself) demands swallowing pride—a key Reformed theme. God opposes the proud but gives grace to the humble. The threefold imperative (do this, go, make sure) shows the seriousness of the situation. This verse teaches that recognizing our foolish decisions and acting swiftly to rectify them demonstrates wisdom and humility before God.
Give not sleep to thine eyes, nor slumber to thine eyelids.
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The urgency continues with vivid imagery—give no sleep to your eyes until the matter is resolved. This hyperbolic language (common in wisdom literature) emphasizes the gravity of financial bondage. From a Reformed perspective, this reflects the urgency required in dealing with sin and its consequences. Just as we should not rest while in spiritual danger, so we must not delay in addressing entanglements that could lead to ruin. The sovereignty of God over all of life includes vigilant stewardship.
Deliver thyself as a roe from the hand of the hunter, and as a bird from the hand of the fowler.
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The escape metaphor intensifies: deliver yourself as a gazelle from the hunter and a bird from the fowler. Both images depict vulnerable prey escaping mortal danger through swift action. The Hebrew 'natsal' (deliver) implies a narrow rescue from certain destruction. This connects to Reformed theology's understanding of deliverance from sin—only through God's grace and our diligent response can we escape the snares that threaten us. The passage emphasizes both divine provision and human responsibility in seeking deliverance.
Go to the ant, thou sluggard; consider her ways, and be wise:
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This verse directs the sluggard to observe the ant for a lesson in diligence. 'Go to the ant, thou sluggard' (lekh-el-nemalah atsel) is a direct command to the lazy person to study the tiny ant. 'Consider her ways, and be wise' calls for observation and application. Verses 7-8 elaborate: though ants have no ruler, they prepare food in summer for winter's need. This natural example teaches foresight, initiative, and responsibility without external compulsion. The sluggard waits for orders or optimal conditions; the ant works diligently because the task requires doing. This principle applies to spiritual disciplines, work ethics, and preparation for future needs. The New Testament similarly commends diligent labor (2 Thessalonians 3:10-12) and wise preparation (Matthew 25:1-13).
Which having no guide, overseer, or ruler,
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The ant has no guide, overseer, or ruler, yet it prepares food in summer and gathers in harvest. This observation highlights natural diligence without external compulsion. The Hebrew 'qatsiyn' (captain), 'shoter' (officer), and 'moshel' (ruler) represent hierarchical authority - yet ants work industriously without it. True wisdom produces self-motivated responsibility, not mere external compliance. Godly work ethic flows from character, not coercion.
Provideth her meat in the summer, and gathereth her food in the harvest.
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The ant provides food in summer and gathers in harvest - wisdom is seasonal appropriateness. The Hebrew 'kuwn' (prepare/establish) and 'agar' (gather) describe foresighted labor. What's gathered in abundance sustains through scarcity. This verse teaches that wisdom recognizes opportune timing - there are seasons for sowing, growing, harvesting, storing. Miss the season, miss the blessing. Laziness ignores God's temporal ordering of provision.
How long wilt thou sleep, O sluggard? when wilt thou arise out of thy sleep?
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How long will you sleep, O sluggard? When will you arise out of your sleep? The rhetorical questions mock the sluggard's excessive sleep and aversion to work. Sleep here represents not legitimate rest but slothful avoidance of responsibility. The questions imply indefinite postponement - there's always tomorrow, never today. This exposes procrastination's deceptive pattern - delayed obedience eventually becomes disobedience.
Yet a little sleep, a little slumber, a little folding of the hands to sleep:
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A little sleep, a little slumber, a little folding of the hands to rest - this deceptive rationalization minimizes laziness. The Hebrew diminutives ('a little...a little...a little') suggest that sloth justifies itself through incremental indulgence. 'Just five more minutes' repeated becomes chronic delay. The folded hands imagery portrays rest posture when work is required. Small compromises compound into large failures.
So shall thy poverty come as one that travelleth, and thy want as an armed man.
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Poverty comes as a traveler and want as an armed man - the consequences of sloth arrive inevitably and forcefully. The Hebrew 'mehalak' (traveler/wayfarer) suggests steady approach, while 'magen' (armed man/warrior) indicates forceful arrival. Poverty doesn't come violently but arrives inexorably. The fool doesn't see it coming because decline is gradual. When recognized, it's too late - poverty arrives with warrior's force, difficult to resist.
The Worthless Person
A naughty person, a wicked man, walketh with a froward mouth.
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A naughty person, a wicked man, walks with a froward mouth. The 'naughty person' (adam beliya'al - worthless person, scoundrel) is characterized by perverse speech. Beliya'al suggests moral worthlessness, one who brings no benefit to society. Such persons spread corruption through deceitful words. The verse identifies corrupt speech as defining characteristic of worthless individuals - what they say reveals what they are.
He winketh with his eyes, he speaketh with his feet, he teacheth with his fingers;
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The worthless person winks with eyes, signals with feet, points with fingers - bodily communication of deceit. The Hebrew 'beliyaal' (worthlessness/wickedness) describes moral corruption. The threefold physical description (eyes, feet, fingers) indicates comprehensive bodily involvement in deception. Speech can be guarded, but body language reveals heart intent. Deceitful people employ subtle signals to co-conspirators while maintaining plausible deniability.
Frowardness is in his heart, he deviseth mischief continually; he soweth discord . soweth: Heb. casteth forth
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Perversity in the heart devises evil continually, sowing discord. The Hebrew 'tahpukah' (perverseness/distortion) and 'charadash' (devise/plow) describe continuous moral plotting. The perverse heart doesn't occasionally stumble into sin but constantly cultivates it. 'Sowing discord' ('shalach midyanim') indicates deliberate troublemaking. Some people are relationally destructive - they thrive on conflict and deliberately create division.
Therefore shall his calamity come suddenly; suddenly shall he be broken without remedy.
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Calamity will come suddenly; in a moment he'll be destroyed without remedy. The Hebrew 'peta' (suddenly/instant) and 'sheber' (breaking/destruction) describe catastrophic judgment arriving without warning. 'No remedy' ('ein marpeh') indicates irreversible ruin. This verse warns that divine patience has limits. God endures long, but judgment eventually falls decisively. Presuming on patience leads to sudden destruction.
Seven Things the Lord Hates
These six things doth the LORD hate: yea, seven are an abomination unto him: unto: Heb. of his soul
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This verse introduces the famous list of seven things the LORD hates (vv.16-19). 'These six things doth the LORD hate: yea, seven are an abomination unto him' uses numerical escalation (six...seven) for emphasis—a common Hebrew poetic device. The seven items that follow (proud look, lying tongue, hands that shed innocent blood, heart devising wicked plans, feet swift to evil, false witness, sower of discord) reveal God's moral character. What God hates reveals what He is—truthful, just, peaceable. The strong term 'abomination' denotes moral revulsion and covenant violation. This list focuses particularly on sins of speech and interpersonal harm, revealing God's concern for community integrity and truthfulness.
A proud look, a lying tongue, and hands that shed innocent blood, A proud: Heb. Haughty eyes
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Proud look - literally 'haughty eyes' - heads the list of seven abominations. Pride of the eyes represents internal arrogance manifested in contemptuous looks. That pride tops the list suggests it's the root sin from which others flow. The eyes reflecting heart attitude makes external demeanor reveal internal character. Humble eyes reflect humble heart; haughty eyes betray proud heart.
An heart that deviseth wicked imaginations, feet that be swift in running to mischief,
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A heart that devises wicked imaginations - internal thought-life manufacturing evil schemes. The verse exposes sin's origin in the heart's planning before expression in conduct. Jesus teaches that external sins flow from internal corruption (Matt 15:19). The 'devising' suggests creativity applied to evil - fallen human reason invents new ways of sinning. This requires heart transformation through regeneration.
A false witness that speaketh lies, and he that soweth discord among brethren.
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A false witness speaking lies and sowing discord among brethren conclude the abominations list. Both violate the ninth commandment and destroy community. False witness corrupts justice; sowing discord corrupts fellowship. That the list ends with sins against community suggests covenant community's importance. Individual piety must include communal responsibility - loving God requires loving neighbor.
Warning Against Adultery Continues
My son, keep thy father's commandment, and forsake not the law of thy mother:
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Parental teaching provides moral guidance throughout life. The pairing of father's commandment and mother's law gives equal weight to both parents' instruction, reflecting their joint covenant responsibility. This wisdom becomes internalized conscience, guiding even when external accountability is absent.
Bind them continually upon thine heart, and tie them about thy neck.
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Bind these commands on your heart, tie them around your neck. The Hebrew 'qashar' (bind) and 'anaq' (tie/necklace) command intimate association with wisdom. Heart-binding indicates internalization; neck-wearing suggests visible identification. Wisdom shouldn't be external rule to consult occasionally but internal reality shaping identity and visible testimony to others. This echoes Deuteronomy 6:6-8's command to bind God's words on hands, foreheads, and doorposts.
When thou goest, it shall lead thee; when thou sleepest, it shall keep thee; and when thou awakest, it shall talk with thee.
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Wisdom will guide when you walk, watch when you sleep, speak when you wake. The comprehensive temporal coverage (walking, sleeping, waking) indicates constant companionship. The Hebrew 'nachah' (lead/guide), 'shamar' (watch/guard), and 'siychah' (speak/meditate) describe active benefits. Wisdom isn't passive knowledge but dynamic companion providing direction, protection, and conversation. This anticipates the Holy Spirit's promised companionship in the New Covenant.
For the commandment is a lamp; and the law is light; and reproofs of instruction are the way of life: lamp: or, candle
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This verse presents God's commandments as life-giving light. 'The commandment is a lamp; and the law is light' uses parallel metaphors—lamp for individual commandments and light for the whole law (torah). In darkness, a lamp guides steps and reveals dangers; similarly, God's commandments illumine the moral path and expose sin. 'Reproofs of instruction are the way of life' completes the thought: corrective discipline guides toward life. This anticipates Psalm 119:105 ('Thy word is a lamp unto my feet') and the New Testament's presentation of Christ as the light of the world (John 8:12). Without God's revealed word, humans stumble in moral darkness; with it, we walk safely toward life.
To keep thee from the evil woman, from the flattery of the tongue of a strange woman. of the: or, of the strange tongue
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Wisdom keeps you from the evil woman, from the flattery of the foreign tongue. The Hebrew 'shamar' (keep/preserve) and 'chelqah' (flattery/smoothness) describe protective function and seductive danger. The 'strange woman' represents both literal sexual temptation and metaphorical enticement away from covenant faithfulness. Wisdom provides moral immunity against seduction's power. What seems irresistibly attractive loses appeal when wisdom reveals true cost.
Lust not after her beauty in thine heart; neither let her take thee with her eyelids.
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Don't lust after her beauty in your heart, nor let her capture you with her eyelids. The Hebrew 'chamad' (desire/covet) and 'laqach' (take/capture) warn against both internal desire and external seduction. Lust begins in the heart before manifesting in action. Jesus later intensifies this: 'Whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart' (Matthew 5:28). Heart-guarding precedes behavioral purity.
For by means of a whorish woman a man is brought to a piece of bread: and the adulteress will hunt for the precious life. the adulteress: Heb. the woman of a man, or, a man's wife
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A prostitute reduces a man to a loaf of bread, while an adulteress preys on precious life. The Hebrew imagery of becoming 'a loaf of bread' ('kikkar lechem') indicates reduction to mere object or commodity - total degradation. The adulteress 'hunts' ('tsu wd') precious life like predator pursuing prey. Sexual sin commodifies persons and destroys life. What God designed for mutual blessing becomes mutual exploitation and destruction.
Can a man take fire in his bosom, and his clothes not be burned?
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The rhetorical question exposes the self-destructive nature of sexual sin. Fire represents uncontrollable passion—taking it to one's bosom ensures injury. Sin's consequences are built into the moral fabric of reality; God's prohibitions protect us from harm, not arbitrarily restrict pleasure.
Can one go upon hot coals, and his feet not be burned?
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Can a man take fire into his bosom without burning his clothes? The rhetorical question expects negative answer: impossible. Fire inevitably burns what it contacts. Similarly, sexual sin inevitably produces destructive consequences. The Hebrew 'esh' (fire) and 'sarap' (burn) create vivid imagery. Playing with sexual temptation while expecting to avoid consequences is as foolish as embracing fire while expecting not to burn.
So he that goeth in to his neighbour's wife; whosoever toucheth her shall not be innocent.
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Can one walk on hot coals without scorching his feet? Again, rhetorical question expecting negative answer. Walking on coals guarantees burning. Likewise, approaching adultery guarantees harm. The Hebrew 'gechaliym' (hot coals) and 'kavah' (scorch/burn) emphasize certain injury. These sequential questions (v.27-29) hammer home the point: sexual sin's consequences are inevitable, not possible to avoid while persisting in sin.
Men do not despise a thief, if he steal to satisfy his soul when he is hungry;
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People don't despise a thief if he steals to satisfy hunger when starving. This verse introduces a comparison: even theft for survival, while still wrong, is somewhat understandable. The Hebrew 'buwz' (despise/hold in contempt) indicates that starving thief evokes some sympathy. The logic prepares for v.32's contrast: adultery lacks even this mitigating circumstance. It's not driven by necessity but by folly.
But if he be found, he shall restore sevenfold; he shall give all the substance of his house.
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If caught, the thief must restore sevenfold and give all his house's substance. Though theft for hunger evokes sympathy, consequences remain - multiple restitution required. The Hebrew 'shalam' (restore/repay) and 'sheba' (seven/sevenfold) indicate comprehensive repayment. Even sympathetic sin requires restitution. This sets up v.32's point: adultery's consequences are far worse than even theft's severe penalties.
But whoso committeth adultery with a woman lacketh understanding: he that doeth it destroyeth his own soul. understanding: Heb. heart
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Adultery destroys the soul—not merely social reputation but one's deepest being. The Hebrew 'nephesh' (soul) encompasses the whole person in relationship with God. Sexual sin violates God's image, covenant fidelity, and one's own integrity, leaving spiritual devastation requiring God's redeeming grace.
A wound and dishonour shall he get; and his reproach shall not be wiped away.
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The adulterer receives wounds and dishonor; his reproach will not be wiped away. The Hebrew 'nega' (wound/plague), 'qalon' (dishonor/disgrace), and 'machah' (wiped away/blotted out) describe permanent scarring. Unlike theft's financial restitution that eventually concludes, adultery's shame persists. Social disgrace, relational wounds, conscience reproach - these endure beyond temporal punishment. Adultery creates permanent damage that forgiveness doesn't fully erase.
For jealousy is the rage of a man: therefore he will not spare in the day of vengeance.
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Jealousy is a husband's fury; he will show no mercy in the day of vengeance. The Hebrew 'qinah' (jealousy/zeal) describes righteous protective passion. The betrayed husband's rage is justified. 'Chamal' (spare/show mercy) indicates that mercy will not moderate justice. Adultery violates covenant and wounds love profoundly. The personal nature of sexual sin produces uniquely intense response. This warns: don't expect mercy from those you've deeply betrayed.
He will not regard any ransom; neither will he rest content, though thou givest many gifts. He will: Heb. He will not accept the face of any ransom
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The wronged husband will not regard any ransom, nor be appeased though you multiply gifts. The Hebrew 'chaphets' (delight/accept) and 'abah' (consent/be willing) describe absolute refusal. No amount of payment satisfies betrayed love's wound. Financial compensation can't heal personal betrayal. This warns: adultery creates damage that wealth cannot repair. While civil offenses allow financial restitution, covenant violations demand more than money can provide.