I. A command to avoid a perilous habit. We cannot, in the light of the spirit of Bible teaching—especially that of the New Testament—regard this proverb as forbidding all suretyship. It cannot mean that one honest man when he has ample means at his command is never to become security for another man of honesty. We know that there are cases in which it is the greatest kindness that one friend can do another, and that it is often the means of giving a poor or unfortunate brother a fair start in life. We are commanded to “bear one another’s burdens” (Gal. vi. 2), and “to do good unto all men, especially unto those who are of the household of faith” (Gal. vi. 10), and this is sometimes the most effectual way of carrying out these precepts. But Solomon here warns men against the unwisdom of choosing for companions those men whose habit it is lightly to become a surety for another—who lend their name and credit without considering the responsibility they undertake or asking themselves whether they are doing any real good to the person they oblige. Although it may be a man’s duty sometimes to become a surety for another it is perilous and wrong to make it a habit of life, and thereby encourage thriftlessness and perhaps dishonesty.
II. A warning as to the probable consequences of such a habit. Solomon regards it as certain that a man who habitually becomes a “surety for debt” will come to ruin. This is obvious if we reflect that for one honest man who asks such a favour there are twenty who have little or no moral sense in such a matter; that although a good and true man is often found in circumstances of such need, the great majority who are so found are rogues.
For an illustration and comments on this subject see on Chap. [vi. 1], page 76, and on [page 216]. Also Homiletics on Chap. [xx. 16], page 589.
outlines and suggestive comments.
We are commanded to “love our neighbour as ourselves;” but to do for him what might expose us to having our very bed sold from under us, is to love him better than ourselves, which is a step beyond the Divine injunction.—Wardlaw.
Seeing by taking suretyship upon him, he put himself under the creditor, and made himself to be, as it were, the bed on which the trust of others did rest, and seeing by not paying he hath taken away the creditor from the bed of his rest, it is but like for like if the creditor take away his bed from under him. And yet the wise man asking the question seemeth to me to imply in some sort that he should not do it. For though the other doth justly deserve it, yet in so much need let mercy spare.—Jermin.
For Homiletics on verse 28 see on chap. [xxiii. 10], page 666.
main homiletics of verse 29.
The Destiny of the Diligent.
I. The diligent man meets with Divine approval. The repeated commendations of diligence and condemnations of slothfulness which we meet with in this book show the estimate which God sets upon rightly-directed industry. 1. The diligent man is in harmony with God. The Divine Father is ever working for the good of His creatures, and no being who ever trod this earth laboured so continuously and earnestly as the Divine Son. With Him during His public ministry the completion of one work was the beginning of another. He was ever about His Father’s business, diligently carrying on and seeking to finish the work which His Father had given Him to do. The man who is diligent in business is in this respect a follower of his Lord and Master. 2. He is in harmony with creatures both above Him and beneath Him. Angels are doing the will of their King with promptitude and despatch—Gabriel “flies swiftly” (Dan. ix. 21) when sent on a message to the earth. Heaven is a world of activity, the cherubim around the throne “rest not day nor night” (Rev. iv. 8). Many of the creatures below man set him an example of industry. (See on chap. [vi. 6–11], page 78.) Even inanimate nature seems to rebuke the idle man. (See a [comment] by Dr. Perry on page 425.) 3. He is in harmony with the needs of humanity. The world calls for diligent workers, and without them all civilisation would soon cease and men sink to the condition of the savage. We have around us many proofs of this. The home of the indolent husband or wife is destitute of all refining influences and is often a nursery of crime. The land where the people are all thriftless is a land of degradation and poverty. We can well understand, therefore, that God’s approval rests upon those who make the best use of the time and opportunities which He gives them.