Wise Decision Making
We need wisdom for making decisiosn everday. Solomon gives his son wisdom regarding loans, laziness, and life.
I. Wisdom for Loans (vv. 1-5)
You have become surety (ʿārabta) in Proverbs means “to pledge oneself as a guarantee for another’s debts” (also 11:15; 17:18; 20:16; 22:26; 27:13).
The phrase ‘Have given a pledge’ is literally ‘struck your hands.’ It is equivalent to our modern-day handshake to seal a transaction, though probably more binding than a handshake might be considered in our culture, where one’s personal word has come to mean little
Surety involved becoming responsible for the debt of another person, should they become unable to pay (Prov. 11:15; 17:18; 20:16; 22:26–27; 27:13)
While the text does say at least this much, it also implies that no one should get into legal entanglements and indebtedness in which circumstances are out of one’s control.
The Old Testament encouraged generosity (Deut. 15:1–15) and lending without interest. It was against the Mosaic Law to charge interest to a fellow Israelite (Exod. 22:25; Lev. 25:35–38), though it was permissible to charge reasonable interest to a non-Israelite. Even then, the charging of exorbitant interest was considered immoral (Neh. 5:7, 10; Prov. 28:8).
The warning in Proverbs 6:1 is not against borrowing or lending but against being held accountable for another person’s high-interest loan.
The Old Testament encouraged generosity (Deut. 15:1–15) and lending without interest. It was against the Mosaic Law to charge interest to a fellow Israelite (Exod. 22:25; Lev. 25:35–38), though it was permissible to charge reasonable interest to a non-Israelite. Even then, the charging of exorbitant interest was considered immoral (Neh. 5:7, 10; Prov. 28:8).
The book of Proverbs, however, consistently and unconditionally warns against becoming surety or the debtor for a stranger’s debt (6:1; 11:15; 17:18; 20:16 [= 27:13]; 22:26).
To “co-sign” (6:1) means to take responsibity for another person’s loan; so if the borrower defaults, the cosigner has to pay the obligation.
Your financial standing, security and future are no longer under your own control. You have become the slave of another and are at their mercy.
Your financial standing, security and future are no longer under your own control. You have become the slave of another and are at their mercy.
Becoming surety is folly because the surety makes promises for the future that he cannot control (cf. 27:1).
II. Wisdom for Laziness (vv. 6-11)
Aristotle also asserted that ants labor without rulers to direct them.
The ant, by all appearances, is a self-starter. Even more than being a self-starter, the ant is a team player.
The “scoundrel” is someone who works to undermine social and personal relationships for his own benefit.
Sleep is the defining characteristic of the sluggard (cf. 20:13); for him the love of sleep is pure escapism—a refusal to face the world (26:14).
, “He does not commit himself to a refusal, but deceives himself by the smallness of his surrenders. So, by inches and minutes, his opportunity slips away.”
The point of both similes is that poverty breaks suddenly upon the lazy man with overwhelming power, leaving him defenseless. Poverty does not happen overnight. The man has been lazy for some time. But, the realization of it is sudden.
Moreover, the image connotes that the plunderer defends the life and substance he carried off by theft and force so that the victim can never retrieve it.
III.Wisdom for Life (vv. 12-19)
A belîyaʿal denotes one who is implacably wicked and who agitates against all that is good.
His gestures imply that he has followers who agree and conspire with him and understand his nonverbal speech (cf. 1:10–14; 30:11–14).
The “scoundrel” is someone who works to undermine social and personal relationships for his own benefit.
Such a man is called ‘worthless’ and ‘wicked.’ Our word ‘worthless’ is a translation of the Hebrew word belial.
The Bible prescribes liberality toward the needy by the able (3:27–28; Deut. 15:7–11) and proscribes taking interest from the poor (Exod. 22:25; Lev. 25:35–36). Moreover, within limits the law allowed a creditor to take a pledge in order to secure himself for the repayment of a debt (Exod. 22:26, 27; Deut. 24:10–13, 17; cf. 2 K. 4:1; Neh. 5:3).