From these grave moral dangers we are next directed to matters of a very different complexion. But if on the surface they seem much less serious, their consequences are often ruinous. How gracious of Jehovah to take notice of things which might seem beneath Him! Is it not due to His deep interest in His people?
“My son, if thou art become surety for thy neighbor (or, friend), —hast stricken thy hand for a stranger, thou art snared with the words of thy mouth, thou art taken with the words of thy mouth. Do this now, my son, and deliver thyself, since thou art come into the hand of thy neighbor; go, humble thyself, and importune thy neighbor. Give not sleep to thine eyes nor slumber to thine eyelids; deliver thyself from the [hunter's] hand, and as a bird from the fowler's hand.”
“Go to the ant, thou sluggard; consider her ways, and be wise: which having no chief, overseer, or ruler, provideth her bread in the summer, [and] gathereth her food in the harvest. How long, sluggard, wilt thou lie down? When wilt thou arise out of thy sleep? A little sleep, a little slumber, a little folding of the hands to lie down! So shall thy poverty come as a rover, and thy want as an armed man” (vers. 1-11).
It was the more notable that Jehovah should counsel His own, who might feel embarrassed by His command to love the neighbor as one's self. Instead of leaving it to human judgment or its conflict with amiable sentiment, He warns of the dangerous consequence in yielding to impulse. If the unwise step has been taken, it is right to acknowledge it, and wrong to break the words which have passed though to hurt. What then is becoming? “Go, humble thyself, and importune thy neighbor.” This is painful, but wholesome. Jehovah will not fail to bless subjection to His word, and make a way of escape for both, though each may have to suffer for his own measure of fault in the transaction.
Does this word then absolutely prohibit such an act of kindness? It assuredly admonishes against the inconsiderate rashness which enters into such an engagement too often. If you are prepared before God to lose all that is at stake, and believe it His will, you are free. But apart even from the claims of nearer relationship, are you not a steward? Are you sure that the undertaking will bear the light? Is it for speculation? But supposing that your words have been spoken, and you wake up to see your folly, do not yield to pride or obstinacy, “deliver thyself “; and this, not by scolding your neighbor, but by confessing the simple truth of your own heedlessness. “Give not sleep to thine eyes nor slumber to thine eyelids” till this is done: He Who thus directs can give efficacy to His word, which is as wise as ours may be foolish.
In full contrast with the earnestness enjoined here is the indolent folly which is next portrayed vividly. The sluggard is sunk so low, that Jehovah bids him learn of the tiny “ant” as his sufficient monitor; so the lilies of the field are made in the N.T. to rebuke anxiety for raiment. Not a word is said of hoarding store for winter, as in fact like many animals they are then torpid for the most part. But their unceasing industry and good order and even care for others in the summer and harvest, while activity is open to them, may well put to shame the self-indulgent slumberer. If moral weakness in its easy-going has exposed its prey to the hunter and the fowler, so on the listless and lazy, poverty comes like a tramp or an armed man that will not be denied. What goodness on Jehovah's part to guard His people from both snares along their earthly pathway! How salutary for such as are called to higher things!
The Septuagint adds without warrant a lesson from the bee in ver. 8, and gives a quite different turn to ver. 11, making it a promise rather than a threat. One need not say that however such words got into this Greek version, they are without warrant in the Hebrew. The Latin Vulgate follows the latter, not the former.