Down to Earth But Heavenly Minded

What does Proverbs Chapter 6 mean?

Solomon continues to impart wise sayings to his “son,” which might also mean his student or students.

The first of the wise lessons in this chapter relates to wisely caring for one’s existing wealth. Solomon especially urges his son to avoid financial entanglements by not entering into a surety agreement. In rough terms, this means being extremely cautious about cosigning a loan. If he does cosign, and realizes he’s gotten into a risky situation, he should try to get out of the deal even if doing so causes humiliation. While this does not prohibit all forms of debt or lending, this Scripture strongly advises being careful not to waste what has been earned (Proverbs 6:1–5).

Just as cosigning for an untrustworthy person might cause poverty, laziness is another way a person can become destitute. Solomon tells his son to consider the ant. Without supervision, it works hard to meet its needs both present and future. Unless a person works, poverty will overtake him as surely as a robber or an armed man overtakes his victim. Here, again, the general principles are seen in common sense. Wasted opportunities cannot be “made up” when times get hard (Proverbs 6:6–11).

The Bible points out that a wise person refuses to stir up strife. As with all proverbs, this is meant as general wisdom. In most circumstances, those who aggravate trouble are those most likely to suffer from it. Beyond that, God has particular distaste for certain sins associated with troublemakers. A “worthless person” is described as one who uses corrupt, deceptive speech and deceptive signals to sow discord. The list of God-hated attitudes includes arrogance, deceit, violence against the innocent, an evil heart, and lies. Summarizing these sins is the idea of someone who creates controversy or hatred among others (Proverbs 6:12–19).

Solomon counsels his son to abide by his parents’ teaching. These lessons from experience will guide him and keep him from danger. As with other statements, this is a question of risk versus reward. Those who make good choices are not absolutely guaranteed a good outcome—evil and chance can still happen. Yet it’s clearly true that those who follow wise paths are less likely to run into trouble than those who act stupidly (Proverbs 6:20–23).

One application of godly wisdom, both literal and symbolic, is safety from “the adulteress.” While men are generally more susceptible to seduction than women, the general idea applies to everyone. Solomon warns his son to avoid falling prey to smooth talk, alluring beauty, and enticing glances. Solomon compares an illicit relationship to that of carrying fire next to the chest and to walking on hot coals. Both actions cause pain. An adulterer, Solomon says, is senseless and self-destructive. Society might have sympathy for a starving man who steals bread—but not for a man who violates his neighbor’s wife. Adulterers risk suffering from revenge and shame (Proverbs 6:24–35).

Chapter Context
This chapter of Proverbs continues the wise sayings Solomon addresses to his son. In chapter 5 he addresses adultery and marriage. In this chapter he addresses financial matters, work ethics, characteristics and conduct the Lord despises, and sexual immorality. A common theme of these lessons is to avoid the natural consequences of foolish choices. The next chapter describes the adulteress’s ways and the pitfalls involved in committing adultery with her.

Verse by Verse

Verse 1. My son, if you have put up security for your neighbor,have given your pledge for a stranger,

Under the Old Testament, a person was permitted to lend money to a fellow Israelite as a way of helping him out of distress. However, in those cases, the lender was not supposed to attach an interest rate to the loan. Exodus 22:25 states specifically: “If you lend money to any of my people with you who is poor, you shall not be like a moneylender to him, and you shall not exact interest from him.” Further, verse 26 commands: “If ever you take your neighbor’s cloak in pledge, you shall return it to him before the sun goes down.” Returning the cloak before sundown would provide protection against the temperature drop—it was an article of clothing the person needed. Leviticus 25:35–37 also prohibited an Israelite from charging interest or making a profit from a loan to a fellow Israelite.

The phrase “put up security,” also translated as “become surety” means to become a cosigner for someone else’s loan. The warning here does not seem to be against all borrowing, of all kinds. Rather, the danger is in tying one’s own finances to another person’s reliability. If the borrower is not faithful, the person who “put up security” for them risks losing their own wealth.

Context Summary.
Proverbs 6:1–5 is the first of two teachings on good financial health in this chapter of Proverbs. This passage refers to using one’s own property as collateral, especially for someone else’s loan. The emphasis seems to be on a situation where one has cosigned on high-interest or risky borrowing, on behalf of another person. The book of Proverbs often discourages this kind of gamble (Proverbs 17:18; 22:26–27). Solomon’s advice for those caught in such an arrangement is to immediately seek resolution: remove yourself from that situation without delay. Exodus 22:25–27 and Leviticus 25:35–37 are companion texts regarding lending money. The next passage considers another aspect of money management: avoiding laziness.

Verse 2. if you are snared in the words of your mouth,caught in the words of your mouth,

What should a person do if he has given his word that he will back up another person’s loan, then realizes the situation is unreasonable? Solomon addresses this situation. The general context of Proverbs suggests the problem here is involvement in excessive interest rates, or in supporting a borrower who is unreliable. The text doesn’t absolutely condemn all forms of cosigning.

Friends or parents may find themselves in similar situations today. For example, cosigning a loan for a car or tuition, only to find later that the one who borrowed cannot make the payments. Or a person may cosign a loan only to find later that the other person has defaulted on the loan. Stuck with a high-interest loan, the cosigner is charged with the responsibility to make the payments, and he regrets having pledged to back the loan. They are “caught” by the words they spoke in agreeing to the loan, even though the lack of payment is not their fault.

“Neither a borrower nor a lender be” is famous advice the character Polonius gave to his son in Shakespeare’s Hamlet. Scripture, however, does not forbid lending or borrowing; it forbids only the evil practice of imposing exorbitant interest, as well as unwise borrowing.

Verse 3. then do this, my son, and save yourself,for you have come into the hand of your neighbor:go, hasten, and plead urgently with your neighbor.

Solomon is explaining the dangers of “[putting] up security” for someone else’s borrowing. This is equivalent to the modern idea of cosigning: agreeing to pay on behalf of the other person if they fail to make good on the debt. Agreeing to that obligation when the borrower is a stranger, unreliable, or the loan has excessive interest is foolish.

If someone finds themselves caught in such a situation—by their own words of promise (Proverbs 6:2)—they should try to extricate themselves by humbly asking to be released from the obligation. Solomon puts a sense of urgency on this idea: recommending one act immediately to get out of the situation and beg urgently to be released from the obligation.

In this context, “your neighbor” refers to the first signer of the loan: the actual borrower. The word “neighbor” appears in verse 1 as the person for whom the cosigner agrees to attach his name to the loan. Instead of berating the neighbor for his failure to pay, it is best to withhold one’s anger and humbly plead with him to pay his debt and free you from your part in it. If the cosigner insults the first signer, he may make him angry and unwilling to oblige. This action is hard to take, but it is much harder to fall prey to a money-hungry lender and forfeit one’s property as payment of the loan.

Verse 4. Give your eyes no sleepand your eyelids no slumber;

When someone is obligated to a bad lending arrangement, having cosigned for someone unreliable or for an excessive amount of interest, Solomon urges swift action. He urges his son not to sleep or slumber until he resolves the issue of being the cosigner (Proverbs 6:1–3). In other words, he should not let a night pass before seeking to be released from the loan. The risks associated with such a promise are too dire to leave unresolved.

The Bible applies a similar sense of urgency to the matter of salvation. Procrastination should not be considered when God calls upon a sinner to be saved. Proverbs 27:1 states “Do not boast about tomorrow, for you do not know what a day may bring.” Second Corinthians 6:2 states: “Behold, now is the favorable time; behold, now is the day of salvation.” Also, Hebrews 4:7 says, “Today, if you hear his voice, do not harden your hearts” as in the time of Israel’s refusal to believe God during the wilderness wanderings.

Jesus told the story of a rich man who died and went to hell. He wanted Abraham to send Lazarus to his five brothers to warn them not to end up in hell (Luke 16:22–31).

Verse 5. save yourself like a gazelle from the hand of the hunter,like a bird from the hand of the fowler.

The general context of this passage is that of being trapped in a bad loan, by cosigning or offering collateral for another person (Proverbs 6:1–4). Scripture doesn’t forbid all forms of borrowing or lending, but it does speak against unfair interest (Deuteronomy 23:19–20) and other unreasonable approaches. Solomon tells his son in this verse to free himself from the trap he fell into by “[putting] up security” for an unreliable person.

In Bible times, a person in default of payment might become the creditor’s slave and lose everything he had. Even his family members might be taken as slaves by the creditor. There are risks associated with cosigning loans today, but in most modern cultures, those pale in comparison to what happened to debtors in the past.

Solomon uses two similes to emphasize the speed with which a cosigner should act. Gazelles are the smallest antelope in Palestine, noted for beauty and speed (1 Chronicles 12:8). When a gazelle was aware of danger, it would dart away from the danger as quickly as possible. Similarly, when hunted, birds try to fly away as quickly as possible. A cosigner may not realize the danger involved in cosigning for a high-interest loan, but his lack of awareness does not reduce the risk.

Verse 6. Go to the ant, O sluggard;consider her ways, and be wise.

Solomon, the wise teacher, recommends a tiny creature as a positive example: the ant. This is meant to contrast the behavior of what he calls a “sluggard,” also translated as “slacker.” This is from a Hebrew term used only in the book of Proverbs, and which implies both laziness and irresponsibility. Rather than being the type of person easily dismissed as “a good-for-nothing,” it’s better to follow the example of the hard-working ant.

Laziness in the book of Proverbs is identified with unrighteousness (Proverbs 15:19), and deep sleep and hunger (Proverbs 19:15). The apostle Paul scorned laziness. He advised the Thessalonian Christians: “For even when we were with you, we would give you this command: If anyone is not willing to work, let him not eat. For we hear that some among you walk in idleness, not busy at work, but busybodies” (2 Thessalonians 3:10–12). In his first letter to Timothy, Paul advised Timothy not to enroll younger widows in the church’s welfare program, because “they learn to be idlers, going about from house to house, and not only idlers, but also gossips and busybodies, saying what they should not” (1 Timothy 5:11–13).

Those who “cannot” work are not the same as those who “will not” work. Lazy people with too much time on their hands are a detriment to the faith.

Context Summary.
Proverbs 6:6–11 turns Solomon’s attention to the subject of laziness. The term translated here as “sluggard” or “slacker” implies something more than being unmotivated; it also includes irresponsibility and laziness. Such persons put themselves at risk of ruin. Even if they can get by, in the present, a lack of preparation means they will not survive a crisis. In contrast, Solomon suggests the example of the ant: a creature who works diligently and is therefore able to endure harder times.

Verse 7. Without having any chief,officer, or ruler,

Pointing to the ant as an example of wisdom for its hard work, Solomon says it doesn’t have any chief officer or ruler. The ant doesn’t have to be commanded to work, it does so of its own accord. A worker ant is so industrious that it can carry twenty times its body weight in food back to its colony. Just a glance at an ant colony reveals how busy these tiny creatures are.

Christians, too, should not need prodding or supervision to work hard. The apostle Paul admonished Christian slaves to work as bondservants of Christ, doing the will of God from the heart as unto the Lord (Ephesians 6:6–7). Today, this admonition applies to Christian employees. They should work hard not just when the boss is around, but at all times, because they want to please the Lord. It’s tempting to spend an undue amount of time “slacking off,” or avoiding actual work, but Christians should be as industrious as the ants Solomon writes about.

Verse 8. she prepares her bread in summerand gathers her food in harvest.

The ant works hard during the summer and gathers food when it is available in order to have a supply on hand during winter. Soldier ants illustrate this truth. They gather enough food for not only themselves but also for the next generation. By doing this, they not only protect themselves from hard times, they provide security for their children. Earlier in this passage, Solomon encouraged lazy, irresponsible people to look to ants as a better example (Proverbs 6:6–7).

Proverbs 10:5 reinforces the importance of working hard to prepare for the future. This verse states: “He who gathers in summer is a prudent son, but he who sleeps in harvest is a son who brings shame.” Joseph is a classic example of someone who believed in preparing for the future. In a dream the pharaoh of Egypt saw seven good cows arise from the Nile that were followed by seven poor, very ugly, thin cows. The seven thin cows ate the seven plump cows. He also saw seven full ears of grain grow on one stalk followed by seven empty, blighted ears that ate them. Joseph interpreted the dream as meaning Egypt’s agriculture would be enormously productive for seven years, but seven years of famine would follow. He advised Pharaoh to store one fifth of the plentiful produce as a reserve for the seven years of famine. Pharaoh believed the Spirit of God had given Joseph such wisdom, and he appointed Joseph the second-in-command over all Egypt (Genesis 41).

Verse 9. How long will you lie there, O sluggard?When will you arise from your sleep?

Although the right amount of sleep can be beneficial physically, mentally, emotionally, and spiritually, too much sleep can be harmful if it detracts from work. There is a difference between reasonable self-care and being irresponsible. Proverbs 19:15 states: “Slothfulness casts into a deep sleep.” The imagery here is similar to modern cartoons and comedies, where laziness is usually represented by a person napping, nodding off, or refusing to get out of bed. In a similar way, Proverbs 20:13 warns, “Love not sleep, lest you come to poverty.”

Solomon’s comments are echoed in a song, Lazybones, by Hoagy Carmichael. It asks, “Lazybones, sleepin’ in the sun…how you ‘spect to get your day’s work done? You can’t get your day’s work done…sleepin’ in the noonday sun.”

In his letter to the Romans, Paul calls upon those who are asleep spiritually to wake up, because the day of redemption is approaching quickly (Romans 13:11). In other words, it is not time to sleep—to be unaware, unmoving, and inactive; it is time to serve the Lord.

Verse 10. A little sleep, a little slumber,a little folding of the hands to rest,

This passage warns against the dangers of laziness, contrasting it with the positive example of the ant (Proverbs 6:6–9). Those who are lazy are depicted as excessively sleeping, which is often used as a symbol of irresponsibility. The end of this section warns that laziness puts a person at risk when they fall into hard times (Proverbs 6:11). Here, Solomon points out that tolerating even a little laziness is risky: what starts off as “a little” can become a crippling habit.

Perhaps the lazy person depicted here plans to work after a little more sleep, but he is fooling himself. He soon falls into a deep, prolonged sleep and never goes to work. Or he habitually avoids work and gets behind. The risk involved here is the loss of preparation. When hard times strike, there is no opportunity to “make up” for those lost hours. A person can work ahead to prepare for a crisis (Proverbs 6:8) but cannot go back in time to recover wasted opportunity.

In the garden of Gethsemane, when Jesus was agonizing in prayer and anticipating His crucifixion, His disciples were supposed to be praying but were sleeping. When Jesus found them sleeping a third time instead of watching and praying, as He had commanded them to do, He told them, “Sleep and take your rest later on. See, the hour is at hand, and the Son of Man is betrayed into the hands of sinners. Rise, let us be going; see, my betrayer is at hand” (Matthew 26:45–46).

Verse 11. and poverty will come upon you like a robber,and want like an armed man.

In this verse Solomon predicts that poverty will overtake a lazy person as quickly as a robber or armed man assaults his victim. The point here is about failing to prepare: those who seek to get by with the bare minimum of effort leave themselves no room for when times are hard. A hardworking person can do their best to be ready for a crisis, but a lazy person can’t go back in time to make up for lost opportunity (Proverbs 6:8). For the lazy, unprepared person, poverty and crisis can overtake them the same way an armed man robs an unsuspecting victim.

It’s important to note that Scripture does not condemn those who would work, if they could, but are legitimately prevented. Nor does the Bible say it’s a sin to be poor—there are many people who work hard yet still struggle to make ends meet. However, it is a sin to be lazy and refuse to work without a legitimate reason. The Bible champions the cause of those who are poor through no fault of their own. Psalm 41:1 calls “blessed” the person who considers the poor. Proverbs 28:27 promises, “Whoever gives to the poor will not want, but he who hides his eyes will get many a curse.” James 2 sanctions the act of giving to the poor as illustrating genuine faith.

When famine and persecution caused many believers in Judea to become poor, the apostle Paul organized a relief fund for them, urging the churches along the route of his missionary travel to donate generously. However, if a person is poor because he is too lazy to work, he does not deserve charity (2 Thessalonians 3:10–12).

Verse 12. A worthless person, a wicked man,goes about with crooked speech,

This passage describes a single type of person, starting with terms like “wicked” and “worthless.” The emphasis here is on how their sins earn them those descriptions. Solomon writes that a worthless, wicked person uses deceptive speech. In other, more modern terms, we might call such a person a scoundrel or a rascal. Others might choose to call this person crooked, a con-artist, or a scammer. He purposely tries to lead people astray by lying to them.

The Devil is the ultimate deceiver. Jesus said the Devil “does not stand in the truth, because there is no truth in him. When he lies, he speaks out of his own character, for he is a liar and the father of lies” (John 8:44). When the Devil tempted Eve in the garden of Eden, he lied. Although God had told Adam, “Of the tree of the knowledge of good and evil you shall not eat, for in the day that you eat of it you shall surely die” (Genesis 2:17), the Devil told Eve, “You will not surely die” (Genesis 3:4).

First Timothy 4:1–2 predicts a time when some will wander from true faith by listening to deceitful false teachers. Furthermore, Satan will be cast into the bottomless pit at the beginning of Jesus’ reign on earth “so that he might not deceive the nations any longer,” until Jesus’ thousand-year reign ends (Revelation 20:1–3).

Context Summary
Proverbs 6:12–19 focuses on those who create unnecessary strife. These people are described as “worthless,” “crooked,” and associated with a list of actions and attitudes which God hates. Just as those who are lazy are at risk of sudden financial ruin (Proverbs 6:6–11), those who are corrupt are subject to sudden judgment. This passage uses a pattern common to books like Proverbs, giving a number for a list and then adding one more (Job 5:19; Proverbs 30:21). This is mostly a poetic flair, but sometimes highlights the last item as especially important. In this case, the last point is about those who create division, which is the common theme of the previous six ideas. In contrast, Matthew 5:1–12 describes God’s blessings on those who are righteous.

Verse 13. winks with his eyes, signals with his feet,points with his finger,

Solomon points out that the worthless person—earlier described as a deceptive liar (Proverbs 6:12)—sends signals to his companions that show his intention to do evil. His victim is completely unaware of the worthless man’s intentions until it is too late.

The “winking” referenced here is only somewhat connected to the term in modern English. Today, the idea of “winking” usually means quickly closing one eye—which, even today, can be used as a subtle way of signaling others. The Hebrew term is qō’rēs, which implies something being pinched, squeezed, or shaped. In the context of this verse, that “winking,” is explicitly connected to something nefarious; in this case, signals to fellow criminals. Con-artists and other frauds sometimes use subtle sign language to communicate with their accomplices. In the modern world, so-called “gang signs” are hand and body motions which send messages unsuspecting people may miss.

In Psalm 35:19 David prayed, “Let not those rejoice over me who are wrongfully my foes, and let not those wink the eye who hate me without cause.” Proverbs 10:10 says, “Whoever winks the eye causes trouble,” and Proverbs 16:30 states, “Whoever winks his eyes plans dishonest things.”

Verse 14. with perverted heart devises evil,continually sowing discord;

A worthless, wicked person has been described as one who is deceptive and corrupt, like the person who subtly signals to accomplices while he lies (Proverbs 6:12–13). Here, that same evil person is condemned for plotting to commit sin. The effect of such a person’s actions are disunity and strife.

Such thoughts and actions illustrate what Jeremiah 17:9 says: “The heart is deceitful above all things, and desperately sick.” When the heart loves wickedness and self-interest instead of God, it creates conflict and stirs up angry arguments between people.

The apostle John identified a man named Diotrephes as a sower of discord. In 3 John 1:9–10 he writes: “I have written something to the church, but Diotrephes, who likes to put himself first, does not acknowledge our authority. So if I come, I will bring up what he is doing, talking wicked nonsense against us. And not content with that, he refuses to welcome the brothers, and also stops those who want to and puts them out of the church.”

The apostle Paul also identified a person who created disunity. He writes in 2 Timothy 4:14–15, “Alexander the coppersmith did me great harm…Beware of him yourself, for he strongly opposed our message.” Most churches, families, and business—if not all—have had an Alexander or Diotrephes in their midst. Such persons seem to show up out of nowhere to “sow discord.” This relies on the farming idea of “sowing:” planting seeds with the goal of seeing something grow. In the case of an evil person, that seed is disruption and conflict.

Verse 15. therefore calamity will come upon him suddenly;in a moment he will be broken beyond healing.

Solomon assures his son worthless, wicked people (Proverbs 6:12–14) cannot go on forever in their attempts to deceive and disrupt others. God takes notice of those evil thoughts and actions, and eventually brings judgment. This judgment will be sudden and decisive. His punishment will be full and irreversible. In at least one sense, this is guaranteed for all people; those who reject God in this life will suffer eternal destruction in the next (Revelation 22:14–15). Even in mortal life, sins like deception put a person at risk for catastrophic consequences.

When Paul mentions Alexander the coppersmith as having caused him so much trouble, he predicts, “The Lord will repay him according to his deeds” (2 Timothy 4:14). During Israel’s desert wanderings, Korah led a rebellion against Moses and Aaron. He assembled many Israelites in opposition to Moses and Aaron, but his attempt to sow discord and depose Moses and Aaron stirred up the Lord’s anger. He told Moses and Aaron, “Separate yourselves from among this congregation, that I may consume them in a moment” (Numbers 16:21). Before long, the earth split open and swallowed the rebels, their households, all the people who belonged to Korah, and all their goods (Numbers 16:32). They went down alive to sheol and the earth closed over them (Numbers 16:33). Those who cause trouble among God’s people are destined to be the targets of reciprocal trouble.

Verse 16. There are six things that the Lord hates,seven that are an abomination to him:

Referencing a number, followed by one more, is a common Hebrew literary pattern. It implies, sometimes, that the final item is the summary or culmination of the others. Sometimes, however, it’s just a stylized way to introduce those ideas. The same pattern occurs in Job 5:19.

Although the Bible teaches us that God is loving, His love does not overlook sin. In upcoming verses (Proverbs 6:17–19), Solomon lists some of the sins God hates. These are echoed elsewhere in the Bible. Isaiah 61:8 says the Lord hates robbery and wrong. Zechariah 8:17 points out that He hates the planning of evil in the heart against one another. Revelation 2:6 declares that He hates the works of the Nicolaitans. The Greek origins of the word “Nicolaitans” can imply dictatorship or improper eating. It suggests certain individuals were acting as dictators in the church at Ephesus, and / or spreading heresy about foods.

Scripture calls the sins listed in Proverbs 6:17–19 an abomination to the Lord. The word “abomination” applies to anything that greatly offends the Lord, because it is grossly immoral. The idolatrous image that the false prophet erects in the temple in the tribulation period is called “the abomination that makes desolate” or “the abomination of desolation” (Daniel 9:27; 12:11; Matthew 24:15; 2 Thessalonians 2:3–4; Revelation 13:14–15).

Verse 17. haughty eyes, a lying tongue,and hands that shed innocent blood,

This begins listing some of the sins which God was said to “hate” in prior verses (Proverbs 6:16).

First is the attitude of a person who is arrogant, egotistical, or proud. This attitude causes someone to look down their nose at others. In Psalm 101:5 the Lord says, “Whoever has a haughty look and an arrogant heart I will not endure.” A prime example of someone with haughty eyes is the proud Pharisee who entered the temple to pray. When he saw a humble tax collector nearby, he boasted to God: “God, I thank you that I am not like other men…or even like this tax collector” (Luke 18:11). He referred to his self-righteous deeds, but God rejected him. In His Sermon on the Mount, the first of Jesus’ beatitudes refers to those who are “the poor in spirit” (Matthew 5:3).

Second is God also hates “a lying tongue” (Proverbs 6:17). Earlier verses described those who deceive others as “wicked” and “worthless” (Proverbs 6:12). Ananias and Sapphira lied to the Holy Spirit, saying they had offered the total sales revenue of their property; God struck them dead (Acts 5:1–10).

Third is violence against the innocent. This was mentioned earlier in the book of Proverbs (Proverbs 1:16) in connection with evil. Violence, revenge, and anger are all bad enough in and of themselves (Romans 12:19). Especially heinous is to use violence against those who are “innocent,” in the sense that they’ve done nothing to deserve that treatment from other people.

Verse 18. a heart that devises wicked plans,feet that make haste to run to evil,

Here, Solomon continues his short list of things which the Lord hates (Proverbs 6:16–17). The first three were arrogance, deceitfulness, and violence against the innocent.

Next is an attitude which deliberately plans to do evil. Jesus identified the heart as the source of good or evil. He told His disciples, “Out of the heart come evil thoughts, murder, adultery, sexual immorality, theft, false witness, slander” (Matthew 15:19). Unless the Lord rules a person’s heart, sin rules it, and the outcome is evil conduct.

God hates not only a heart that makes wicked plans but also the feet that carry out those plans. In Scripture, feet are often used as references to completing or enacting a plan (Zechariah 14:4; Romans 10:15). In this instance, the evil person is not just content to make wicked plans, he is eager and enthusiastic about carrying them out. John 13:27–30 says that when Judas was fully possessed by Satan, he immediately left the upper room. He “hurried,” in a sense, to Jesus’ enemies so they could complete their murder (John 18:3, 12).

Verse 19. a false witness who breathes out lies,and one who sows discord among brothers.

Solomon has been describing a series of sins which God particularly “hates” (Proverbs 6:16–18). Among these are arrogance, violence against the innocent, evil planning, and eagerness to commit evil.

It’s interesting that Solomon has already referred to “a lying tongue” (Proverbs 6:17), and now refers to someone who provides false testimony. In a literal sense, this would be a person who gives a deliberately wrong account in a trial, or a legal claim. The original phrasing here depicts someone who “breathes lies as a false witness.” If there is a meaningful difference between this statement and the one in verse 17, it might involve the audience of those lies. God not only hates it when we lie “to” someone in order to deceive, He also hates it when we lie “about” someone to deceive others.

When Jesus was arrested and put on trial, His enemies tried to find false witnesses against him (Matthew 26:59–60). Finally, two false witnesses came forward and accused Jesus of blasphemy (Matthew 26:60–61). Liars, including false witnesses, contrast sharply with the Lord’s total integrity. He not only spoke the truth; He is the truth (John 14:6). He is identified in Revelation 1:5 as “the faithful witness.”

The last item listed is something of a summary of the prior six points. The ESV translates this sin as those who “sow discord.” To “sow” is a reference to farming and means to deliberately plant seeds. The person who “sows discord” uses gossip, lies, unfounded accusations, negative criticism, and backbiting to accomplish his goal. The result which “sprouts” from those actions is strife. Life is hard enough, as it is—it’s deeply sinful to create even more conflict between those who ought to be working together.

False teachers stirred up trouble in early churches by demeaning Paul and discrediting his message. At the very beginning of his letter to the churches of Galatia, Paul identified himself as an apostle through Jesus Christ and God the Father (Galatians 1:1), and he assured his readers that his message was the one and only true gospel (Galatians 1:6–9). The first and most effective way to thwart a troublemaker is to refuse to listen to him.

Verse 20. My son, keep your father ‘s commandment,and forsake not your mother ‘s teaching.

Solomon appeals to his son to pay close attention to the lessons taught by his parents. Rearing a child successfully takes an effort by both mother and father. Children often resent parental guidance but come to appreciate those messages later in life. Very often, those who ignore the wisdom of their parents come to realize—too late—that it was good advice. This emphasis on accepting advice speaks to the serious issue Solomon is about to address: adultery (Proverbs 6:24).

Hebrews 11:23 commends the faith of Moses’ parents for hiding him from Pharaoh’s assassins for three months. They perceived that tiny Moses was beautiful. They believed God had something special in store for their baby, therefore they did not fear Pharaoh’s edict to kill all the male Hebrew babies (Exodus 1:15–16). Interestingly, God arranged events in such a way that Moses’ mother was hired by Pharaoh’s daughter to care for him until he was weaned (Exodus 2:1–10)!

As a result, Moses not only survived, and was greatly provided for, he had at least some opportunity to learn from his own mother. He clearly sympathized with the Hebrews in their suffering (Exodus 2:11–12). In his adulthood, he rejected the pleasures of sin and “considered the reproach of Christ greater wealth than the treasures of Egypt” (Hebrews 11:24–26).

Context Summary
Proverbs 6:20–35 returns to the topic of adultery, something Solomon also discussed in chapter 5. He warns his son to abide by the teaching he received from his parents, because they will guide him and keep him from the adulteress. Further, he cites the harmful and irreversible consequences of adultery.

Verse 21. Bind them on your heart always;tie them around your neck.

In this verse Solomon emphasizes how tightly his son should clutch his instructions. Israel’s Feast of Unleavened Bread was associated with telling one’s son to remember what the Lord did for Israel in rescuing her from Egypt. Exodus 13:9 states: “It shall be to you as a sign on your hand and as a memorial between your eyes, that the law of the LORD may be in your mouth. For with a strong hand the LORD has brought you out of Egypt.” Taking this text and Deuteronomy 6:8 literally led to the copying of certain texts of Scripture by the Jews, who enclosed them in leather cases and tied them to the left arm and forehead at the time of prayer.

The point here is not that we must literally wear written words on our bodies. Rather, Solomon’s words here impress upon his son the importance of loving and obeying his instructions. Today, we honor these instructions by hiding God’s Word in our hearts and obeying it. Scripture, and the teachings of true faith, should be ever-present in our lives and thoughts.

Verse 22. When you walk, they will lead you;when you lie down, they will watch over you;and when you awake, they will talk with you.

A proverb is a short, compressed lesson which teaches a general truth. Unlike some statements in Scripture, proverbs are not meant to be guarantees or absolutes. As Solomon continues to warn his students, and sons, about sin, he refers to the relative safety of following good counsel. That’s not an ironclad guarantee that someone will have an easy or prosperous life (John 16:33), but common sense says good choices more often result in better outcomes.

The purpose of these verses is to preface a serious topic: adultery (Proverbs 6:24). That brings severe temptations and often leads to catastrophe. It’s crucial that those tempted by sexuality—especially the young—accept that the advice given here is worth taking. In that context, Solomon teaches his son that by heeding his father’s instructions, he will enjoy clear direction in life, security, and constant reminders of what to do.

God’s Word accomplishes those benefits in our lives when we retain it in our hearts and obey it in our daily lives. It will lead us in the right direction by pointing out what is right and what is wrong. We will be able to choose to do what is right and avoid what is wrong. At the end of day, we can sleep soundly with a clear conscience, knowing that we have obeyed God’s Word (Psalm 3:5–6).

Throughout our waking hours, we will enjoy meditating upon God’s Word and hearing God speak to us from His Word. In Psalm 119:59–62 David describes his relationship to God’s Word in similar terms. He writes: “When I think on my ways, I turn my feet to your testimonies…At midnight I rise to praise you, because of your righteous rules.”

Verse 23. For the commandment is a lamp and the teaching a light,and the reproofs of discipline are the way of life,

Solomon emphasizes the perfect guidance provided by God’s Word (Psalm 119:105). It acts as a lamp for one’s immediate surroundings, showing where to step. Also, it serves as a light to blaze the trail ahead, so the obedient believer sees what lies ahead. The Hebrew worldview associated light with truth, goodness, and knowledge. The presence of light makes a situation clearer, safer, and more open.

By reading and heeding God’s Word, believers can discern what lies around them and what looms before them. The unbeliever lives in spiritual darkness, but the believer can better interpret their surroundings (1 Corinthians 2:14–16). Also, believers can trust God regarding what lies in the future. Knowing that God is in control of both the present and the future gives the believer peace and direction.

At the same time, the Word of God gives the believer reproofs of discipline. If a believer strays from the right path, the Holy Spirit uses the Word for conviction—it tells us when we go wrong. Scripture assures us that God’s discipline is for our good (Hebrews 12:5–6). The reproofs and discipline are not pleasant, but they assure us that God is our loving heavenly Father who uses both to make us more righteous (Hebrews 12:7–11).

These last few verses have framed parental advice in strong terms, warning of the danger one faces when they ignore it. The specific subject Solomon has in mind, earning that warning, is adultery (Proverbs 6:24).

Verse 24. to preserve you from the evil woman,from the smooth tongue of the adulteress.

Here, once again (Proverbs 5:1–6), Solomon addresses the wisdom of staying clear of those who tempt us towards adultery. In the context of this passage, he speaks to his sons and / or students, so he uses the imagery of an adulteress. It’s hardly controversial to say that men are more prone to sexual temptation than women; however, the point made here is not restricted to men. The warnings about adultery apply equally to males and females. Leading up to this moment, Solomon has stressed the importance of listening to his advice (Proverbs 6:20–23), which speaks to how damaging sexual sin can be.

Scripture specifically calls out this person as an “evil woman” and an “adulteress.” The reference may identify either a prostitute (Proverbs 6:26) or a promiscuous married woman (Proverbs 6:29). The concept would apply to all extramarital sex, however, even if the partner is unmarried. Solomon credits wisdom derived from God’s Word with enabling his son to refuse the evil woman’s smooth tongue. The adulteress may use flattery to draw her victim into her snare, or she may promise him a pleasant experience. Proverbs 7:21 says, “with much seductive speech she persuades him.”

Armed with Scripture, a man knows God has commanded, “You shall not commit adultery” (Exodus 20:14) and “you shall not covet your neighbor’s wife” (Exodus 20:17). The Word of God is a powerful sword a believer can use to deflect Satan’s temptations (Ephesians 6:17). When Potiphar’s wife tried to seduce Joseph, Joseph refused her efforts. He chose to obey God, saying, “How then can I do this great wickedness and sin against God?” (Genesis 39:9).

Verse 25. Do not desire her beauty in your heart,and do not let her capture you with her eyelashes;

Solomon recognized the role of the heart in making moral decisions. If we love God with all our heart, we can lead a moral life, but if we yield to lust in our heart, we will commit sin. Therefore, Solomon tells his son not to desire the evil woman’s beauty in his heart. Proverbs 31:30 says “beauty is vain.” It is worth nothing if it lacks godliness. First Peter 3:4 tells women: “Let your adorning be the hidden person of the heart with the imperishable beauty of a gentle and quiet spirit, which in God’s sight is very precious.” A truly beautiful woman, therefore, is beautiful on the inside. A man who falls for the beauty of a temptress—or a woman for a handsome man—may discover quickly and too late that attractiveness is a façade that hides an ugly and painful trap.

Solomon also advises his son to avoid becoming captured by the evil woman’s eyelashes. The reference here is to some attractive feature or lure—as is often portrayed when a woman “bats her eyes” or flutters her eyelashes. That may attract a man, but if her come-hither glances catch him, he may feel like an unwary insect captured by a Venus flytrap.

Verse 26. for the price of a prostitute is only a loaf of bread,but a married woman hunts down a precious life.

This passage warns against the dangers of adultery (Proverbs 6:20–25). Here, Solomon begins to explain the dangers which adultery brings into one’s life. The Hebrew wording here is obscure, and translators vary in exactly how it is rendered. Translations such as the ESV and NIV imply that the price of a prostitute is relatively small, but adultery with a married woman can cost one everything. The NASB and KJV, in contrast, suggest that prostitution can bring a man to poverty, “reducing” a man to a loaf of bread. In either case, the point is clear that there are serious risks involved in both—though, arguably, in most cultures there is more shame and potential revenge involved in adultery with a married woman than with a prostitute.

Adultery with a prostitute exacts a cost. It can leave a man poor with only enough money to buy a loaf of bread. However, adultery with a married woman exacts more than money from a man; it can ruin his reputation and even cost him his life. Proverbs 7:22–23 says a man follows a smooth-talking adulteress “as an ox goes to the slaughter, or as a stag is caught fast till an arrow pierces its liver; as a bird rushes into a snare; he does not know that it will cost him his life.”

When a man falls prey to an adulteress—or a woman to a seductive man—there is no one else to blame. One cannot legitimately say they sinned because of a bad marriage or because they deserved a satisfying sexual experience or because God put them into the situation. James writes in James 1:13–14: “Let no one say when he is tempted, ‘I am being tempted by God,’ for God cannot be tempted with evil, and he himself tempts no one. But each person is tempted when is lured and enticed by his own desire.”

Verse 27. Can a man carry fire next to his chestand his clothes not be burned?

This passage of Proverbs warns of the dangers associated with adultery (Proverbs 6:20–26). This statement is echoed by a common proverb in modern English, which says “if you play with fire, you’re going to get burned.” In much the same way, those who dabble in sexual sin don’t need to wonder “if” there will be consequences, only “when” and “how drastic” they will be. Solomon compares adultery to fire being carried next to the chest. In both cases the adulterer and the person carrying fire will get burned. Engaging in immoral sex is like carelessly handling something only to have it harm you.

This truth was demonstrated in the lives of Solomon’s own parents. After committing adultery with Bathsheba, David experienced the distressing consequences of his sin. In Psalm 32 he described what he experienced as physical and emotional suffering (Psalm 32:3), guilt and loss of energy (Psalm 32:4). In his prayer of confession in Psalm 51, David refers to the uncleanness he felt following his act of adultery (Psalm 51:2), the constant pain of being confronted by his sin (Psalm 51:3), the loss of joy (Psalm 51:8, 12), and the feeling of being estranged from God (Psalm 51:11). David learned that the momentary pleasure of sin brings long days and nights of physical and spiritual suffering (2 Samuel 12:7–15).

Verse 28. Or can one walk on hot coalsand his feet not be scorched?

Firewalking is a trick where someone takes several barefoot steps across a bed of embers. This has been practiced by many cultures as a ritual but is also done in the modern world as a stunt, a thrill, or even a team-building exercise by businesses. Since coals don’t actually conduct heat well, a person can usually take several gentle steps on the coals without massive damage. However, this “trick” is just that: it requires controlled conditions, and even then, those who participate in it usually receive minor burns or blisters.

Rather than disproving Solomon’s rhetorical question, firewalking proves the accuracy of this proverb. Even when the situation is tightly controlled, it’s risky. Sooner or later, everyone who does it gets burned, at least a little. In the context of adultery, Scripture compares illicit sex to playing with fire (Proverbs 6:27). There are natural consequences one must expect when they take such risks.

Samson learned firsthand that the sin of adultery exacts a heavy toll. When he honored his Nazarite vows, he triumphed over the Philistines as the Spirit of God came upon him, but when he slept in Delilah’s lap (Judges 16:16–19) and she cut off his hair, he lost his ability to defeat the Philistines. He thought he could jump up and defeat the Philistines, but he didn’t realize the Lord had left him (Judges 16:20). The Philistines overpowered Samson, gouged out his eyes, took him to Gaza in shackles, and made him grind in the prison’s mill (Judges 16:21). Later they made a spectacle out of him during a feast to their pagan god Dagon (Judges 16:23–25). Samson’s adulterous affair with Delilah led to his weakness, defeat, blindness, and humiliation. While the consequences for most adulterers aren’t as dramatic as that, sexual sin always leads to some kind of earthly consequence.

Verse 29. So is he who goes in to his neighbor ‘s wife;none who touches her will go unpunished.

Scripture affirms that adultery will not go unpunished. The earthly consequences might be known only to a few people, and in some cases might even be minor. But they’re always there, in some way, shape or form (Proverbs 6:27–28). More importantly, sin carries eternal consequences.

Adultery begins with a look that entices someone to anticipate pleasure, but it leads inevitably to pain and punishment. This is partly because adultery almost always leads to other sins, mostly to cover up the act. David’s sin with Bathsheba led him to conspiracy and even murder by proxy (2 Samuel 11). He confessed with bitter tears and received forgiveness (Psalm 51:1–2), but he paid a penalty for his transgression. The child born of the adultery died (2 Samuel 12:7–15), and turmoil afflicted his household for the rest of his life. He even experienced the fury of a jealous, biiter son, Absalom, who led a rebellion and tried to steal the kingdom from him.

Solomon emphatically points out that whoever commits adultery with his neighbor’s wife will be punished. An adulterer may think his sin is a secret, as David did, but God sees all and knows all. He has warned, “Be sure your sin will find you out” (Numbers 32:23). It is important to guard one’s eyes to avoid falling prey to seduction and experiencing punishment for that sin. Job testifies in Job 31:1: “I have made a covenant with my eyes; how then could I gaze at a virgin?”

Verse 30. People do not despise a thief if he stealsto satisfy his appetite when he is hungry,

As with any “proverb,” this is a general-case statement of wisdom. Even those who believe in law and order usually have sympathy for those who resort to theft when truly desperate. The book Les Misérables—later a famous stage musical—involves a character jailed as a child for stealing bread when starving. The story’s message is partly founded in how most people sympathize with the motive behind such a crime, even if they don’t think it should be left unaddressed. That need to balance compassion and justice is reflected in the following verse (Proverbs 6:31).

Even today, society often pities a desperately hungry person who shoplifts food items when destitute and starving. But now, even as in the ancient world, virtually no sympathy is offered to someone who steals his neighbor’s spouse. The thief is still doing wrong, but at least others recognize his end goal was noble. The adulterer violates marriages to satisfy lust—both the ends and the means are corrupt. And adultery has a habit of inspiring other sins, such as lies or violence.

The adulterer doesn’t satisfy his soul; he destroys it. He deliberately violates God’s command, “You shall not commit adultery” (Exodus 20:14), and therefore he invites God’s judgment. Only God’s saving grace can erase the sin of adultery and restore the adulterer to favor with God. In 1 Corinthians 6:9–11, Paul reminds his readers that adulterers will not inherit the kingdom of God, but he recalls that some of them had been adulterers before God washed them from their sins.

Verse 31. but if he is caught, he will pay sevenfold;he will give all the goods of his house.

Cultures are often harsh towards thieves as a deterrent. When one stands to lose much more than they could gain, the risks make theft less attractive. Even when the crime is motivated by supposedly noble goals–– stealing bread to stave off hunger, for instance––there is still a penalty attached. In the case of the thief who steals to satisfy his hunger and gets caught, he must perform restitution. “He will pay sevenfold,” Solomon says, which is not an uncommon approach. However, when someone is truly desperate, “right judgment” frequently involves a level of mercy (John 7:24; Matthew 18:23–27).

The book and stage musical versions of Les Misérables heavily revolve around this exact idea. The main character steals bread as a starving child—and winds up suffering nineteen years of prison labor, and the stigma of prison afterwards. The callous lack of perspective from authorities is key to driving the story’s progress.

In this context, Solomon is simply pointing out that even crimes of desperation bring consequences (Proverbs 6:30). Society typically doesn’t hate or persecute a starving thief, but they also don’t tolerate stealing. In contrast, an adulterer has no such excuses. That’s not a sin of desperation, it’s one of lust. As much as people might take pity on a destitute shoplifter, they have virtually zero compassion for someone who violates marriage with sexual sin.

Depending on the nature of the crime, in Solomon’s day a captured thief may have to sell everything he owns to make restitution. That’s a heavy cost, but the cost of adultery is even greater. Adultery is just as damaging—some might argue even worse—to a society than theft. This concept emerges in Old Testament law. According to Leviticus 20:10 adultery in the nation of Israel was punishable by death. We read in John 8 about a woman who was caught in the act of adultery. Her accusers, the scribes and the Pharisees, appealed to the law of Moses as commanding that she be put to death, and they were ready to stone her to death. However, Jesus offered her forgiveness and commanded her to go and sin no more (John 8:1–11).

Verse 32. He who commits adultery lacks sense;he who does it destroys himself.

Scripture doesn’t merely indicate that adultery is a sin (Exodus 20:14), or that it risks terrible consequences (Proverbs 6:27–31). The Bible also points out that adultery is foolish. In the context of Proverbs, “foolish” means something lacking in good sense, morality, wisdom, and so forth. In modern English, we might say “it’s a stupid thing to do.” Biblical foolishness, however, doesn’t involve intelligence. Some very smart people are nevertheless extremely foolish; many are caught in adultery. In the grip of lust and temptation, those committing adultery often don’t consider how destructive it is. Or, they know the risks but think pleasure is worth that gamble.

Solomon’s own father, David, experienced not only spiritual anguish but also extreme physical distress because of his adultery. His case showed how one act of sin can lead to even more (2 Samuel 11). The so-called pleasure of adultery lasts only for a moment, but it leads to a lifetime of grief and painful consequences. Most adulterers wish they could turn back the hands of time and choose to refuse temptation.

Not only does adultery bring dire consequences to one’s earthly life, it disrupts one’s relationship with God. Isaiah told the people of Israel that this was a consequence of their idolatry: “Your iniquities have made a separation between you and your God” (Isaiah 59:2). Because of their sins, the Lord refused to hear their prayers. He said, “When you spread out your hands, I will hide my eyes from you; even though you make many prayers, I will not listen” (Isaiah 1:15).

Verse 33. He will get wounds and dishonor,and his disgrace will not be wiped away.

In this verse Solomon cites three tragic consequences of adultery: wounds, dishonor, and lasting disgrace. His own family history proved this out. Solomon’s father, David, first came to know his mother, Bathsheba, in an act of adultery. This quickly spiraled downwards into an attempted coverup and bloodshed (2 Samuel 11). The consequences of this haunted David for the rest of his life.

The adulterer experiences a wounded conscience, a wounded heart, a wounded reputation, and a wounded relationship with the Lord. He soils his reputation and loses whatever honor and esteem he held in the eyes of those who know him. He disgraces himself in their eyes and in the eyes of his spouse and children. His sinful act can even cause the enemies of the Lord to blaspheme (2 Samuel 12:14 KJV). In response to David’s adultery, the Lord promised to inflict wounds on David’s household and humiliate him publicly (2 Samuel 12:10–11).

It’s all too common to see public figures and leaders fall to the temptation of adultery. In the modern world, the risk of exposure is greater than ever. What they hope to keep secret can be uncovered and reported worldwide by the media. Disgraced in the eyes of family, loyal supporters, and the public, some tearfully resign their positions or forfeit influence.

As Solomon points out, adultery comes with a bitter price (Proverbs 6:27–32).

Verse 34. For jealousy makes a man furious,and he will not spare when he takes revenge.

Adding to the afflictions brought by adultery (Proverbs 6:27–33), Solomon speaks of jealousy and revenge against the adulterer. The wronged spouse can be expected to express furious jealousy. Further, those who choose to take revenge as a result aren’t inclined to show mercy. This fits into the Bible’s warning that sin comes with many consequences, some of which are entirely natural. God does not need to specially arrange revenge against an adulterer: the normal pattern of the world is likely to make that happen, anyway.

History and news cycles overflow with reports of what jealous spouses do when they learn of their spouse’s infidelity. It’s especially common to read of a man who, in a fit of jealous rage, stabs or shoots the offender. If for no other reason than self-preservation, the violent rage of a wronged husband is something a prospective adulterer ought to consider.

Joseph rejected the seductive pleas of Potiphar’s wife to have sexual relations with her. Her revenge took advantage of the natural jealousy of her own husband. She falsely accused Joseph to her husband, and in rage he took Joseph and put him in prison, the place where the king’s prisoners were confined (Genesis 39:19–20). Potiphar’s reaction is only remarkable in that he didn’t have Joseph killed outright—he might have suspected his wife was lying. When Shechem raped Jacob’s daughter Dinah, her brothers were enraged. Two of them, Simeon and Levi, took revenge by killing all the males of Shechem’s city. We read: “The sons of Jacob came upon the slain and plundered the city, because they [the men of the city] had defiled their sister” (Genesis 34:27). It was anger over David’s indifferent reaction to his sister’s rape that kindled Absalom’s taste for rebellion (2 Samuel 13:20–22, 32; 15:13–14).

Verse 35. He will accept no compensation;he will refuse though you multiply gifts.

This continues a point made by Solomon in the prior verse (Proverbs 6:34). Adultery is not only a sin (Exodus 20:14), and foolish (Proverbs 6:32), it invites serious consequences (Proverbs 6:27–34). Among these are revenge from a wronged spouse—in most cultures, this usually would come from an enraged husband. Here it’s noted that bribes, gifts, or payoffs aren’t likely to calm a furious spouse.

History is full of accounts of jealous husbands’ unwillingness to forget an offense. Perhaps, Solomon is referring to the legal trial of an adulterer and his fruitless effort to bribe the prosecutor as well as the jealous husband. It is best to avoid such a disgraceful, inextricable situation by refusing to commit adultery. If a husband obeys the counsel Paul gives in Ephesians 5, he will avoid adultery. Paul writes in verse 25, “Husbands, love your wives, as Christ loved the church and gave himself for her.” He adds in verses 28 and 33: “Husbands should love their wives as their own bodies…Let each of you love his wife as himself” (Ephesians 5:25–28, 33).

End of Proverbs 6

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