Proverbs 6:9
Verse
Context
Sermons
Voddie Baucham
George Mueller
John Wesley
Derek Prince
St. Benedict of NursiaSt. Benedict of Nursia
Edward PaysonSummary
Commentary
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
After the poet has admonished the sluggard to take the ant as an example, he seeks also to rouse him out of his sleepiness and indolence: 9 How long, O sluggard, wilt thou lie? When wilt thou rise up from thy sleep? 10 "A little sleep, a little slumber, A little folding of the hands to rest!" 11 So comes like a strong robber thy poverty, And thy want as an armed man. Pro 6:9-10 The awakening cry, Pro 6:9, is not of the kind that Paul could have it in his mind, Eph 5:14. עצל has, as the vocative, Pasek after it, and is, on account of the Pasek, in correct editions accentuated not with Munach, but Mercha. The words, Pro 6:10, are not an ironical call (sleep only yet a little while, but in truth a long while), but per mimesin the reply of the sluggard with which he turns away the unwelcome disturber. The plurals with מעט sound like self-delusion: yet a little, but a sufficient! To fold the hands, i.e., to cross them over the breast, or put them into the bosom, denotes also, Ecc 4:5, the idler. חבּוּק, complicatio (cf. in Livy, compressis quod aiunt manibus sidere; and Lucan, 2:292, compressas tenuisse manus), for formed like שׁקּוּי, Pro 3:8, and the inf. שׁכב like חסר, Pro 10:21, and שׁפל, Pro 16:19. The perf. consec. connects itself with the words heard from the mouth of the sluggard, which are as a hypothetical antecedent thereto: if thou so sayest, and always again sayest, then this is the consequence, that suddenly and inevitably poverty and want come upon thee. That מהלּך denotes the grassator, i.e., vagabond (Arab. dawwar, one who wanders much about), or the robber or foe (like the Arab. 'aduww, properly transgressor finium), is not justified by the usage of the language; הלך signifies, Sa2 12:4, the traveller, and מהלּך is one who rides quickly forward, not directly a κακὸς ὁδοιπόρος (lxx). Pro 6:11 The point of comparison, 11a, is the unforeseen, as in quick march or assault (Bttcher), and 11b the hostile and irretrievable surprise; for a man in armour, as Hitzig remarks, brings no good in his armour: he assails the opponent, and he who is without defence yields to him without the possibility of withstanding him. The lxx translate כאישׁ מגן by ὥσπερ ἀγαθὸς δρομεύς (cf. δρομεύς = מני־ארג, Job 7:6, lxx, Aq.), for what reason we know not. After Pro 6:11 they interpose two other lines: "but if thou art assiduous, thy harvest will come to thee as a fountain, but want will go away ὥσπερ κακὸς δρομεύς." Also this "bad runner" we must let go; for Lagarde's retranslation, ומחסרך כחשׁ בּאישׁ נמג, no one can understand. The four lines, Pro 6:10, Pro 6:11 are repeated in the appendix of Words of the Wise, Pro 24:33.; and if this appendix originated in the time of Hezekiah, they may have been taken therefrom by the poet, the editor of the older Book of Proverbs. Instead of כמהלּך, מתהלך is there used (so comes forward thy poverty, i.e., again and again, but certainly moving forward); and instead of מחסרך, מחסריך is written, as also here, Pro 6:6, for משׁנתך is found the variant משׁנתיך with Jod as mater lectionis of the pausal Segol.
Jamieson-Fausset-Brown Bible Commentary
Their conduct graphically described;
John Gill Bible Commentary
Yet a little sleep, a little slumber,.... Or, "little sleeps, little slumbers" (s). These are the words of the sluggard, in answer to the call of him to awake and arise, desiring he might not be disturbed, but be suffered to sleep on longer: there is a very beautiful climax or gradation in the words, aptly expressing the disposition and actions of a sluggard; he first desires a "few sleeps" more, some sound sleeps one after another; which is quite agreeable to his character: and if he cannot be allowed them, then he requests a "few slumbers" at least, some dozings, till he can get himself thoroughly awake; and if these cannot be granted, yet he prays however that this might be admitted, a little folding of the hands to sleep; or, "to lie down" (t); a few tossings and tumblings upon the bed more, with his hands folded about his breast; a sleeping gesture, and the posture of sluggards. The Septuagint and Arabic versions render it, "a little thou wilt embrace the breast with the hands"; and the Syriac version, "and a little thou wilt put thine hand upon thy breast". The Jewish commentators understand this as a direction and command to sleep and slumber but little, since a little sleep is sufficient for nature; or otherwise poverty will come, &c. but the former sense is best. (s) "parvis somnis, parvis dormitationibus", Pagninus; "pauculis somnis, pauculis dormitationibus", Junius & Tremellius, Piscator. (t) "cubando", Junius & Tremellius; "cubare", Piscator; "ad cubandum", Cocceius.
Proverbs 6:9
Warnings against Foolishness
8it prepares its provisions in summer; it gathers its food at harvest. 9How long will you lie there, O slacker? When will you get up from your sleep? 10A little sleep, a little slumber, a little folding of the hands to rest,
- Scripture
- Sermons
- Commentary
(Biblical Family) Biblical Manhood - Part 1
By Voddie Baucham11K32:24GEN 2:15GEN 2:18PRO 6:6PRO 6:9MAT 6:332TH 3:6In this sermon, the speaker addresses the topic of biblical manhood and what qualities a man must possess to reflect it. The first quality mentioned is a commitment to God-honoring labor, emphasizing that laziness is sinful and that God does not approve of lazy men. The speaker references Proverbs 6, highlighting the example of the ant who works diligently without needing supervision. The second quality mentioned is a commitment to God's law, emphasizing that even before the fall, there was a standard of righteousness that man was expected to follow. Lastly, the speaker emphasizes the importance of a man being committed to the priority of the family, recognizing that the family should be a man's primary focus and responsibility.
Rising Early With George Muller
By George Mueller0Early RisingSpiritual DisciplinePSA 5:3PRO 6:9MRK 1:35George Muller emphasizes the importance of rising early to cultivate a deeper relationship with God through prayer and meditation. He shares his personal journey of overcoming the temptation to sleep in, which he found detrimental to both his physical and spiritual well-being. Muller encourages believers to prioritize their time with God, asserting that wasting time in bed is unbecoming for those redeemed by Christ. He advises that early rising, coupled with dependence on God's strength, leads to a more fulfilling and productive life. Ultimately, he calls on Christians to honor God by using their time wisely and to seek His help in establishing this habit.
On Redeeming the Time
By John Wesley0Time ManagementSpiritual DisciplinePRO 6:9EPH 5:16John Wesley emphasizes the importance of 'redeeming the time' by being mindful of how we spend our hours, particularly in relation to sleep. He argues that excessive sleep can lead to wasted time, poor health, and spiritual lethargy, urging believers to rise early as a form of self-denial and discipline. Wesley highlights that this practice not only benefits physical health but also enhances spiritual vitality, enabling a deeper connection with God. He encourages Christians to seek divine strength in their efforts to rise early and to maintain consistency in this discipline. Ultimately, Wesley calls for a holistic approach to time management that fosters both physical and spiritual well-being.
Laziness Brings Poverty
By Derek Prince0PRO 6:9PRO 10:4PRO 13:4PRO 20:4PRO 24:33Derek Prince delves into Proverbs 6:9-11, highlighting the spiritual root cause of poverty as laziness. He emphasizes that poverty and scarcity are not just material conditions but have spiritual origins. Prince warns that indulging in laziness can lead to a swift arrival of poverty, which forces its way in like a bandit. He stresses that the remedy for poverty is primarily spiritual, urging listeners to assess their spiritual condition if facing financial struggles.
In the Winter Time
By St. Benedict of Nursia0PSA 127:2PRO 6:9ECC 3:1COL 3:231TH 5:17St. Benedict of Nursia emphasizes the importance of a balanced daily routine for the sisters in the monastery, outlining specific guidelines for their schedule from winter to summer. During the winter months, the sisters are encouraged to rise at the eighth hour of the night to ensure they have sufficient rest before starting their day. In contrast, from Easter to November, they are to rise early for the Morning Office, allowing for a short interval after the Night Office for personal needs. St. Benedict's instructions aim to promote a disciplined and structured lifestyle that includes time for prayer, rest, study, and daily tasks.
Let Each One Sleep in a Separate Bed
By St. Benedict of Nursia0PRO 6:9PRO 27:17EPH 5:141TH 5:6HEB 10:24St. Benedict of Nursia emphasizes the importance of order, discipline, and respect in communal living, particularly in the context of sleeping arrangements and morning routines. He instructs that each individual should have their own bed with suitable bedding, ideally sleeping together in one place if possible. A candle is to be kept burning until morning, and everyone should be prepared to rise promptly for the Work of God. Younger members are to be separated from each other during sleep, and all are encouraged to support and motivate each other in their daily spiritual practices.
The Sleeper Awakened.
By Edward Payson0PSA 7:11PRO 6:9JON 1:6MAT 25:13MRK 13:35LUK 21:34ROM 13:11EPH 5:141TH 5:61PE 5:8Edward Payson preaches on the story of Jonah, highlighting Jonah's reluctance to fulfill God's commission to go to Nineveh and the consequences of his disobedience. He draws parallels between Jonah's spiritual slumber and the unregenerate state of sinners, emphasizing the imminent danger of divine wrath and the need for awakening to call upon God for mercy. Payson urges unawakened sinners to recognize their perilous situation and to seek God before it's too late, while also reminding awakened believers to remain vigilant and fervent in prayer for the lost.
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
After the poet has admonished the sluggard to take the ant as an example, he seeks also to rouse him out of his sleepiness and indolence: 9 How long, O sluggard, wilt thou lie? When wilt thou rise up from thy sleep? 10 "A little sleep, a little slumber, A little folding of the hands to rest!" 11 So comes like a strong robber thy poverty, And thy want as an armed man. Pro 6:9-10 The awakening cry, Pro 6:9, is not of the kind that Paul could have it in his mind, Eph 5:14. עצל has, as the vocative, Pasek after it, and is, on account of the Pasek, in correct editions accentuated not with Munach, but Mercha. The words, Pro 6:10, are not an ironical call (sleep only yet a little while, but in truth a long while), but per mimesin the reply of the sluggard with which he turns away the unwelcome disturber. The plurals with מעט sound like self-delusion: yet a little, but a sufficient! To fold the hands, i.e., to cross them over the breast, or put them into the bosom, denotes also, Ecc 4:5, the idler. חבּוּק, complicatio (cf. in Livy, compressis quod aiunt manibus sidere; and Lucan, 2:292, compressas tenuisse manus), for formed like שׁקּוּי, Pro 3:8, and the inf. שׁכב like חסר, Pro 10:21, and שׁפל, Pro 16:19. The perf. consec. connects itself with the words heard from the mouth of the sluggard, which are as a hypothetical antecedent thereto: if thou so sayest, and always again sayest, then this is the consequence, that suddenly and inevitably poverty and want come upon thee. That מהלּך denotes the grassator, i.e., vagabond (Arab. dawwar, one who wanders much about), or the robber or foe (like the Arab. 'aduww, properly transgressor finium), is not justified by the usage of the language; הלך signifies, Sa2 12:4, the traveller, and מהלּך is one who rides quickly forward, not directly a κακὸς ὁδοιπόρος (lxx). Pro 6:11 The point of comparison, 11a, is the unforeseen, as in quick march or assault (Bttcher), and 11b the hostile and irretrievable surprise; for a man in armour, as Hitzig remarks, brings no good in his armour: he assails the opponent, and he who is without defence yields to him without the possibility of withstanding him. The lxx translate כאישׁ מגן by ὥσπερ α ̓γαθὸς δρομεύς (cf. δρομεύς = מני־ארג, Job 7:6, lxx, Aq.), for what reason we know not. After Pro 6:11 they interpose two other lines: "but if thou art assiduous, thy harvest will come to thee as a fountain, but want will go away ὥσπερ κακὸς δρομεύς." Also this "bad runner" we must let go; for Lagarde's retranslation, ומחסרך כחשׁ בּאישׁ נמג, no one can understand. The four lines, Pro 6:10, Pro 6:11 are repeated in the appendix of Words of the Wise, Pro 24:33.; and if this appendix originated in the time of Hezekiah, they may have been taken therefrom by the poet, the editor of the older Book of Proverbs. Instead of כמהלּך, מתהלך is there used (so comes forward thy poverty, i.e., again and again, but certainly moving forward); and instead of מחסרך, מחסריך is written, as also here, Pro 6:6, for משׁנתך is found the variant משׁנתיך with Jod as mater lectionis of the pausal Segol.
Jamieson-Fausset-Brown Bible Commentary
Their conduct graphically described;
John Gill Bible Commentary
Yet a little sleep, a little slumber,.... Or, "little sleeps, little slumbers" (s). These are the words of the sluggard, in answer to the call of him to awake and arise, desiring he might not be disturbed, but be suffered to sleep on longer: there is a very beautiful climax or gradation in the words, aptly expressing the disposition and actions of a sluggard; he first desires a "few sleeps" more, some sound sleeps one after another; which is quite agreeable to his character: and if he cannot be allowed them, then he requests a "few slumbers" at least, some dozings, till he can get himself thoroughly awake; and if these cannot be granted, yet he prays however that this might be admitted, a little folding of the hands to sleep; or, "to lie down" (t); a few tossings and tumblings upon the bed more, with his hands folded about his breast; a sleeping gesture, and the posture of sluggards. The Septuagint and Arabic versions render it, "a little thou wilt embrace the breast with the hands"; and the Syriac version, "and a little thou wilt put thine hand upon thy breast". The Jewish commentators understand this as a direction and command to sleep and slumber but little, since a little sleep is sufficient for nature; or otherwise poverty will come, &c. but the former sense is best. (s) "parvis somnis, parvis dormitationibus", Pagninus; "pauculis somnis, pauculis dormitationibus", Junius & Tremellius, Piscator. (t) "cubando", Junius & Tremellius; "cubare", Piscator; "ad cubandum", Cocceius.