(3) When thou art come . . .--Rather, for thou hast come under the power of thy friend; thou hast made thy freedom and property dependent on him for whom thou hast become surety.

Humble thyself.--Literally, let thyself be trampled on, humbly sue.

Make sure.--Rather, assail impetuously, importune.

Verse 3. - In this verse advice is tendered as to what is to be done under the circumstances of this entanglement. The surety is to take immediate steps to be set free. The urgency of the advice is to be explained by the serious consequences which would follow in the event of the debtor not satisfying the creditor in due time. The surety became liable to the penalties inflicted by the Hebrew law of debt. His property could be distrained. His bed and his garment could be taken from him (Proverbs 22:27 and Proverbs 20:16), and he was liable as well as his family to be reduced to the condition of servitude. So we find the son of Sirach saying, "Suretyship hath undone many of good estate, and shaken them as a wave of the sea: mighty men hath it driven from their houses, so that they wandered among strange nations" (Ecclus. 29:18; cf. 2 Kings 4:1; Nehemiah 5:3-5; and Matthew 18:25). Compare the dictum of Thales, the Greek philosopher, Ἐγγύα πάρα δ ἄτα, "Give surety, and ruin is near;" and that of Chilo (Pliny, 'Nat. Hist.,' 6:32), "Sponsioni non deest jactura" - "Loss is not wanting to a surety." The same idea is conveyed in the modern German proverb, "Burgen soll man wurgen" - "Worry a surety" Do this now; or, therefore. The particle epho is intensive, and emphasizes the command, and in this sense is of frequent occurrence (Job 17:15; Genesis 27:32; Genesis 43:11; 2 Kings 10:10, etc.). It appears to be equivalent to the Latin quod dico. So the Vulgate, "Do therefore what I say;" similarly the LXX. renders, "Do, my son, what I bid thee (α{ ἐγὼ σοι ἐντέλλομαι)." It carries with it the sense of instant and prompt action. And deliver thyself, when thou art come into the hand of thy friend; i.e. set thyself free when thou findest thou art actually at the mercy of thy friend for whom thou hast become surety. The ki (כִּי) is not hypothetical, but actual; it is not "if" you are, but "when" or because you actually are in his power. The Vulgate and LXX. render כִּי respectively by quia and γὰρ. Go, humble thyself; i.e. present thyself as a suppliant, prostrate thyself, offer thyself to be trodden upon (Michaelis), or humble thyself like to the threshold which is trampled and trode upon (Rashi). or humble thyself under the soles of his feet (Aben Ezra). The expression implies the spirit of entire submission, in which the surety is to approach his friend in order to be released from his responsibility. The Hebrew verb hith'rappes has, however, been rendered differently. Radically raphas signifies "to tread or trample with the feet," and this has been taken to express haste, or the bestirring of one's self. So the Vulgate reads festina, "hasten;" and the LXX. ἴσθι μὴ ἐκλυόμενος, i.e. "be not remiss." But the hithp, clearly determines in favour of the reflexive rendering; comp. Psalm 68:30, "Till every one submit himself with pieces of silver" - the only other passage where raphas occurs. And make sure thy friend (Hebrew, r'hav reeyka); rather, importune thy friend, be urgent with him, press upon him to fulfil his engagement. The verb rahav is properly "to be fierce," "to rage," and hence with the accusative, as here, "to assail with impetuosity." In Isaiah 3:5 it is used with בְּ (b), and signifies to act fiercely against any one. The meaning of the passage is that if abject submission or persuasion does not avail, then sterner measures are to be resorted to to gain the desired end.

6:1-5 If we live as directed by the word of God, we shall find it profitable even in this present world. We are stewards of our worldly substance, and have to answer to the Lord for our disposal of it; to waste it in rash schemes, or such plans as may entangle us in difficulties and temptations, is wrong. A man ought never to be surety for more than he is able and willing to pay, and can afford to pay, without wronging his family; he ought to look upon every sum he is engaged for, as his own debt. If we must take all this care to get our debts to men forgiven, much more to obtain forgiveness with God. Humble thyself to him, make sure of Christ as thy Friend, to plead for thee; pray earnestly that thy sins may be pardoned, and that thou mayest be kept from going down to the pit.Do this now, my son, and deliver thyself,.... Take the following advice, as the best that can be given in such circumstances, in order to be freed from such an obligation, or to be safe and easy under it;

when thou art come into the hand of thy friend; or,

"because or seeing thou art fallen into the hand of thy friend,''

as the Targum; or

"though thou art,'' &c.

as Aben Ezra; which may be understood either of the creditor to whom a man is bound, or of the debtor for whom he is bound, or of both; for a surety is in the hands or power of both: he is in the hands of the creditor, who may demand payment of the debt of him; and he is in the hands of the debtor, who, if a careless or crafty and deceitful man, may leave him to the payment of it. The Septuagint and Arabic versions are,

"for thou art come into the hands of evil men for thy friend;''

and the Syriac version,

"seeing for thy friend thou art fallen into the hands of thine enemy;''

and therefore must make the best of it thou canst, and in the following way:

go, humble thyself; that is, to the creditor, prostrate thyself before him; lie down upon the ground to be trodden on, as the word (d) signifies; fall down on thine knees, and entreat him to discharge thee from the bond, or give longer time for payment, if up; for thou art in his hands, and there is no carrying it with a high hand or a haughty spirit to him; humility, and not haughtiness, is most likely to be serviceable in such a case;

and make sure thy friend; for whom thou art become a surety, as the Syriac and Arabic versions add; solicit him, as the former of these versions render it; stimulate him, as the Septuagint; stir him up, urge him to pay off the debt quickly, and discharge the bond, or give thee security and indemnity from it. Or, "magnify thy friend" (e); that is, to the creditor; speak of him as a very able and responsible man, and as an honest and faithful one, that will pay in due time. Some render it "magnify", and speak well of the debtor to thy friend, which may please and appease him: or, "multiply thy friends" (f); get as many as thou canst to intercede for thee, and get thee discharged from the obligation by some means or another; to this purpose Jarchi.

(d) "praebe conculcandum te", Montanus, Vatablus, Michaelis. (e) "evehe proximum tuum", Tigurine version; "magnifica", so some in Vatablus. (f) "Multiplica amicos tuos", so some in Bayne.