Proverbs 20:16

Pro 20:16 Take his garment that is surety [for] a stranger: and take a pledge of him for a strange woman.

Ver. 16. Take his garment.] And so provide for their own indemnity. {See Trapp on "Pro 6:1"} {See Trapp on "Pro 6:2"} {See Trapp on "Pro 6:3"} {See Trapp on "Pro 6:4"} {See Trapp on "Pro 6:5"}

And take a pledge of him for a strange woman,] i.e., For a whorish woman, utcunque tibi sit cognita, vel etiam cognata. He that will undertake for such a one’s debts, or run in debt to gratify her, should be carefully looked to, and not trusted without a sufficient pawn. How can he be faithful to me that is unfaithful to God? said Constantinus Chlorus to his courtiers and counsellors. {a}

{a} Euseb. in Vit. Constant.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Pro 20:16. Take his garment, &c. — Namely, as a pledge, without which he ought not to be trusted, because, by the action referred to, he shows himself to be foolish, and takes the ready way to make himself a beggar; that is surety for a stranger — A person unknown to him; and a pledge of him who is surety for a strange woman — For a harlot, so called chap. 2:16, and elsewhere. “It is rank folly,” says Bishop Patrick, in his interpretation of this verse, “to trust him, who is so rash as to be bound for one, whose ability and fidelity are utterly unknown to him; especially for a woman, whose loose way of life makes her credit justly suspected: therefore, have nothing to do with such an inconsiderate person, without the utmost security that he can give thee, for the payment of what he owes thee.”

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

CRITICAL NOTES.—

Pro_20:16. A strange woman. Rather, “a stranger.”

MAIN HOMILETICS OF Pro_20:16

NECESSARY SECURITY

I. An untrustworthy creditor. A man who under ordinary circumstances makes himself a surety for one who is a stranger to him, is chargeable with great folly, and the act may be a criminal one. He is very foolish if he pledges himself up to his ability of redeeming his pledge, and he is dishonest if he goes beyond it. The warning of the proverb is directed against entering into business relations with a man who has so slight a sense of his own responsibility as to become “surety for a stranger.” It may be regarded as a certainty that a man who will enter into such an engagement without reflection and caution is not to be depended on—does not measure his actions in this particular by a very high standard of morality. He may be a man of generous impulses and good intentions, but he lacks that substratum of high principle which makes a safe creditor.

II. An extreme security. The necessity of exacting security before credit, discloses the existence of immorality in the world. In a family where every brother is known to the other, and where the interests of each are the interests of all, there is no need to take a pledge for the performance of any promise, or the payment of any debt. But in the imperfect state of society in which we find ourselves, security before credit is necessary when we enter into business transactions with our fellow men, for the world is not yet ruled by the Divine precept, “Love thy neighbour as thyself.”—(Mat_19:19). And the security may be regulated by the reliability of him whom we trust. Solomon here regards him who becomes surety for a stranger, as so unlikely to be faithful to his own liabilities, that those who trust him may exact from him even that pledge which was the last allowed in the Mosaic law, and which could not be retained beyond the day (Exo_22:26-27). The injunction is probably to be regarded rather as advice against trusting such a man at all. (On the subject of suretyship, see Comments on chap. Pro_6:1. page 76).

OUTLINES AND SUGGESTIVE COMMENTS

The moral is that securityships are so unsafe that we may treat the man as one already ruined. But in the spiritual world it means (chap. 6.) that a man who holds fast sloth (chap. Pro_5:13), holds fast a bond of eternal vengeance; that he renews it by his wilful act (Pro_17:18); that it is a bond to a friend (chap. Pro_6:1), but that friend forced ex lege to collect it; that if now at this late day he holds it on, stand clear from him! He will certainly be lost. Take his garment, that is, use the last resort, as against the most hopeless bondsman.—Miller.

His garment is not so near unto him as thou art unto thyself; that is not more needful to keep him warm than it is to keep thee safe. And seeing that he, by his folly, hath made himself naked of understanding, it is not thou but himself that maketh him naked of his garment. Seeing he is content to give himself a pledge for a stranger, it is less than thou doest in taking his garment as a pledge of him.—Jermin.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

20:16 // 27:13 A wise lender gets security or a deposit on a loan. A stranger was an Israelite unknown to a lender, who required security. Proverbs warns the wise to avoid borrowing altogether (see 6:1-2). • The message of this proverb is repeated in 6:1-5; 11:15; 17:18; 22:26.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Teach him wit, that he cast not himself rashly into danger.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Two sorts of persons are here spoken of that are ruining their own estates, and will be beggars shortly, and therefore are not to be trusted with any good security: - 1. Those that will be bound for any body that will ask them, that entangle themselves in rash suretiship to oblige their idle companions; they will break at last, nay, they cannot hold out long; these waste by wholesale. 2. Those that are in league with abandoned women, that treat them, and court them, and keep company with them. They will be beggars in a little time; never give them credit without good pledge. Strange women have strange ways of impoverishing men to enrich themselves.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Take his garment--implies severe exaction, justified by the surety's rashness.

a strange woman--by some readings "strangers," but the former here, and in Pro 27:13, is allowable, and strengthens the sense. The debauchee is less reliable than the merely careless.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 16. Take his garment that is surety for a stranger] I suppose the meaning to be, If a stranger or unknown person become surety in a case, greater caution should be used, and such security taken from this stranger as would prevent him from running away from his engagements.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(16) Take his garment that is surety for a stranger.—Another warning against suretiship. (See above on Pro_6:1.) If a man is rash enough to become surety for another, he must suffer for his imprudence, and learn wisdom by feeling the effects of his folly.

And take a pledge of him for a strange woman.—Rather, take him as a pledge (seize upon his person who has become surety) for a strange woman, (according to the margin) or, for strangers (as the text reads).

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

16. Take his garment] The Law of Moses recognised and regulated distraint on clothing as security for the repayment of a loan or debt (Exo_22:26-27; Deu_24:10-13. Comp. Mat_5:40). The proverb represents vividly the certainty that the surety will smart for his folly. Treat him at once, it says to the creditor, as though he were the actual debtor; for there is no escape for him. Hold him in pledge (R.V.), as the parallel clause of the verse puts it, for his assuredly, and not the stranger’s, is the liability he has so foolishly incurred.

a strange woman] The Heb. text is strangers; though there is another reading, a strange woman, as in Pro_27:13, where the proverb recurs. The addition, that is surety, R.V., is not necessary to the sense. We may render, with Maurer, Hold him in pledge for (in place of) the strangers (for whom he has made himself liable).

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Take his garment that is surety for a stranger,.... Which a man is cautioned against, Pro 6:1; but if a man will be so weak and foolish, others ought to take care of him, and be cautious how they trust him; for he is in danger of being ruined by his suretyship, and therefore nothing should be lent him without a pledge, without a proper security; for though it was not lawful to take the garment of a poor man for a pledge, at least it was not to be kept after sunset, Exo 22:26; yet it was right to take such a man's garment who had or would be thought to have such an abundance as to be surety for a stranger. Some think these words are to be taken as a prophecy of what would be the case of such a man that is a surety for a stranger; in the issue he will be stripped of all he has, and have not a coat to put on. It has been applied to our Lord Jesus Christ, who became a surety for such who were foreigners and strangers, and aliens from the commonwealth of Israel; and who had the garment of his human nature taken from him and which was a pledge and ransom for the sins of his people;

and take a pledge of him for a strange woman; a harlot; such as have to do with lewd women are not to be trusted; for they are in a fair way for ruin, and therefore should not be intrusted with anything without a pledge; all in connection with such creatures lose their credit; it is dangerous having any concern with them in trade for they are liable to be brought to a piece of bread; and therefore persons should be cautious how they trade with them, and should observe to secure themselves.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

The warning against suretiship and lust are here repeated and combined (compare Pro 27:13). The judge tells the creditor to seize the goods of the surety who has been weak enough to pledge himself for those who are alien to him, instead of those of the actual debtor. The reading of the the King James Version recalls in the second clause the history of Tamar Gen 38:17-18. The Hebrew text, however, gives “strangers” in the masculine plural, and is probably right, the feminine being the reading of the margin, probably adopted from Pro 27:13.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Strangers. For whom he has bound himself foolishly, chap. vi. 1. All who have the care of others, must answer for them. (Calmet)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Take his garment, to wit, as a pledge, without which he ought not to be trusted, because by this action he showeth himself to be a fool, and he taketh the ready way to beggary.

Object. This precept contradicts that law which forbade the taking of a garment for a pledge, Exo 22:26.

Answ. It doth not contradict it, for the cases vastly differ; for that law concerned only the poor, who were forced to borrow for their own necessity, and therefore deserve pity; whereas this teacheth only those who are or would be thought rich and sufficient security for others, and who borrow not for their own need, but for a mere stranger, for which folly they deserve to be severely punished. Besides, this may be only a prediction, though it be delivered in the form of a precept, as many predictions are; and so shows what may be expected by him that is guilty of such folly, even that he shall be stripped of his garments and other necessaries. For a stranger; for a foreigner, or a person unknown to him. Take a pledge of him that is surety; which words are to be understood out of the foregoing clause. For a strange woman; for a harlot, who is so called, Pro 2:16, and elsewhere.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

16. Take his garment that is surety — There is in this verse a various reading which produces some difficulty in interpretation. In the second member, the text has, נכרים, (nokhriyyam,) strangers, masculine plural, but the Masorites read in the margin, נכריה, (nokhriyyah,) feminine singular, a strange woman. This reading is followed in our version. Most critics, however, prefer the reading of the Hebrew text, “stranger.” Stuart translates: “Take his garment when he has pledged himself to a stranger, and because of strangers distrain him.” Conant substantially the same. Zockler, the latter clause: “And for strangers make him a bond-man.” The Geneva Bible reads the latter clause, “Take a pledge of him for the stranger.” The imperative here, as is often the case, may be considered an energetic and predictive future: he that headlong goes security for strangers will have his garments taken and his goods seized; that is, he will suffer severely for it. Comp. Pro_6:1-5, and notes there; Pro_11:15; Pro_17:18; Pro_27:13.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Take his garment that is surety for a stranger. The maxim is repeated in Pro_27:13; and warnings against suretyship are found in Pro_6:1, etc.; Pro_11:15 Pro_17:18 Pro_22:26, etc. The second portion of the clause is translated also, "For he is surety for another." If a man is so weak and foolish as to become security for any one, and is unable to make good his engaged payment, let him lose his garment which the creditor would seize; his imprudence must bring its own punishment. And take a pledge of him for a strange woman. The Authorized Version probably adopts this rendering in conformity with Pro_27:13, where it occurs in the text, as hero in the margin (the Keri). But the Khetib has, "for strangers," which seems to be the original reading; and the first words ought to be translated, "hold him in pledge;" i.e. seize his person for the sake of the strangers for whom he has stood security, so as not to suffer loss from them. The Law endeavoured to secure lending to needy brethren without interest: (see Psa_15:5 Eze_18:8, Eze_18:13, etc.; Eze_22:12) but it allowed the creditor to secure himself by taking pledges of his debtor, while it regulated this system so as to obviate most of its severity and oppressiveness. (see the restrictions in Exo_22:26, etc.; Deu_24:6, Deu_24:12, etc.) "Where the debtor possessed nothing which he could pledge, he gave the personal security of a friend. This was a very formal proceeding. The surety gave his hand both to the debtor and to the creditor before an assembly legally convened, he deposited a pledge, and, in accordance with this twofold promise, was regarded by the creditor in just the same light as the debtor himself, and treated accordingly. If the debtor, or in his place the surety, was unable to pay the debt when it fell due, he was entirely at the mercy of the creditor. The authorities troubled themselves but little about these relations, and the law, so far as it is preserved to us, gave no directions in the matter. We see, however, from many allusions and narratives, what harsh forms these relations actually took, especially in later times, when the ancient national brotherly love which the Law presupposed was more and more dying out. The creditor could not only forcibly appropriate all the movable, but also the fixed property, including the hereditary estate (this at least till its redemption in the year of jubilee), nay, he could even (if he could find nothing else of value) carry off as a prisoner the body of his debtor, or of his wife and child, to employ them in his service, though this could only he done for a definite period" (Ewald, "Antiquities," p. 184, etc., transl.).

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Take - As a pledge, without which he ought not to be trusted. Of him - That is surety.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

16 Take from him the garment, for he hath become surety for another;

And for strangers take him as a pledge.

The same proverb Pro 27:13, where קח, with the usual aphaeresis, here interchanges with it the fuller form לקח, which is also found at Eze 37:16. To this imperative חבלהוּ is parallel: take him as a pledge (Theodotion, Jerome, the Venet. and Luther); it is not a substantive: his pledge (Targ.), which would require the word חבלתו (חבלו); nor is it to be read with the Syr. חבלהוּ, one pledges him; but it is imperative, not however of the Piel, which would be חבלהוּ, and would mean "destroy him;" but, as Aben Ezra rightly, the imperative of Kal of חבל, to take as a pledge, Exo 22:25, for חבלהוּ without any example indeed except חננני, Psa 9:14; cf. Psa 80:16. The first line is clear: take his garment, for he has become good for another (cf. Pro 11:15), who has left him in the lurch, so that he must now become wise by experience. The second line also is intelligible if we read, according to the Chethı̂b, נכרים (Jerome, the Venet.), not נכריּם, as Schultens incorrectly points it, and if we interpret this plur. like בנים, Gen 21:7, with Hitzig following Luther, as plur. of the category: take him as a pledge, hold fast by his person, so as not to suffer injury from strange people for whom he has become surety. But the Kerı̂ requires נכריּה (according to which Theodotion and the Syr., and, more distinctly still than these, the Targ. translates), and thus, indeed, it stands written, Pro 27:13, without the Kerı̂, thus Bathra 173b reads and writes also here. Either נכריּה is a strange woman, a prostitute, a maitresse for whom the unwise has made himself surety, or it is neut. for aliena res (lxx Pro 27:13, τὰ ἀλλότρια), a matter not properly belonging to this unwise person. We regard נכרים in this passage as original. בעד coincides with Pro 6:26 : it does not mean ἀντὶ, but ὑπέρ; "for strange people" is here equivalent to for the sake of, on account of strange people" is here equivalent to for the sake of, on account of strange people (χάριν τῶν ἀλλοτρίων, as the Venet. translates it).

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

16 Take his garment that is surety for a stranger: and take a pledge of him for a strange woman. (Pro 27:13 .)

Again and again are we warned against suretyship for a stranger,†1 — any new acquaintance, whose company may entice; much more for a strange woman, whose character has lost all credit. This is the sure road to beggary and ruin. If a man is so weak as to plunge into this folly, he is not fit to be trusted. Lend nothing to him without good security. Nay, if needful, take his garment as his pledge. The letter of the Mosaic law forbade this extremity.†2 But the spirit and intent of the law pointed at the protection of the poor and unfortunate, who were forced to borrow for their own necessity, and therefore claim pity. The command here touches the inconsiderate, who deserve to suffer for their folly, in willfully plunging themselves into ruin. Nor does it in any degree incur the just suspicion of covetousness or close dealing. The love of our neighbour does not involve the forgetfulness of ourselves. The path of godly prudence is the safest for all parties. It never can be wise to assist, where kindness only gives advantage to hurry on to ruin. The refusal may be an exercise of self-denial. It is well that it should be so. Let it be clearly seen to be the sacrifice, not the indulgence, of self-prudence, not selfishness. This grace is one of the combined perfections of Immanuel. (Pro 8:12 .) Let it not be wanting in the profession of his people. It is necessary to the completeness of the Christian profession, and to avoid many occasions of offense to the Gospel.

Footnotes:

†1 Pro 6:1-5; Pro 11:15 ; Pro 17:18 .

†2 Exo 22:26-27. Deu 24:12-13 . Compare Job 22:6 . Amo 2:8 .

Charles Bridges, An Exposition of the Book of Proverbs (1846) — public domain. Text from a community e-Sword module.

v. 16. Take his garment that is surety for a stranger, for one so foolish and inconsiderate might as well hand it over at once, since he will surely lose it, and take a pledge of him for a strange woman, or, "for strange people," for such suretyship is always ill-advised.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.