Proverbs 20:4
The sluggard will not plow by reason of the cold; therefore shall he beg in harvest, and have nothing.
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Proverbs 20:4

Like all the sayings of this book, this is simply a piece of plain, practical common sense, intended to inculcate the lesson that men should diligently seize the opportunity whilst it is theirs. The sluggard is one of the pet aversions of the Book of Proverbs, which, unlike most other manuals of Eastern wisdom, has a profound reverence for honest work.

He is a great drone, for he prefers the chimney-corner to the field, even although it cannot have been very cold if the weather was open enough to admit of ploughing. And he is a great fool, too, for he buys his comfort at a very dear price, as do all men who live for to-day, and let to-morrow look out for itself.

But like most of the other sayings of this book, my text contains principles which are true in the highest regions of human life, for the laws which rule up there are not different from those which regulate the motions of its lower phases. Religion recognises the same practical common-sense principles that daily business does. I venture to take this as my text now, in addressing young people, because they have special need of, and special facilities for, the wisdom which it enjoins; and because the words only want to be turned with their faces heavenwards in order to enforce the great appeal, the only one which it is worth my while to make, and worth your while to come here to listen to; the appeal to each of you, ‘I beseech you, by the mercies of God, that ye yield yourselves to God’ now.

My object, then, will be perhaps best accomplished if I simply ask you to look, first, at the principles involved in this quaint proverb; and, secondly, to apply them in one or two directions.

I. First, then, let us try to bring out the principles which are crystallised in this picturesque saying.

The first thought evidently is: present conduct determines future conditions. Life is a series of epochs, each of which has its destined work, and that being done, all is well; and that being left undone, all is ill.

Now, of course, in regard to many of the accidents of a man’s condition, his conduct is only one, and by no means the most powerful, of the factors which settle them. The position which a man fills, the tasks which he has to perform, and the whole host of things which make up the externals of his life, depend upon far other conditions than any that he brings to them. But yet on the whole it is true that what a man does, and is, settles how he fares. And this is the mystical importance and awful solemnity of the most undistinguished moments and most trivial acts of this awful life of ours, that each of them has an influence on all that comes after, and may deflect our whole course into altogether different paths. It is not only the moments that we vulgarly and blindly call great which settle our condition, but it is the accumulation of the tiny ones; the small deeds, the unnoticed acts, which make up so large a portion of every man’s life. It is these, after all, that are the most powerful in settling what we shall be. There come to each of us supreme moments in our lives. Yes! and if in all the subordinate and insignificant moments we have not been getting ready for them, but have been nurturing dispositions and acquiring habits, and cultivating ways of acting and thinking which condemn us to fail beneath the requirements of the supreme moment, then it passes us by, and we gain nothing from it. Tiny mica flakes have built up the Matterhorn, and the minute acts of life after all, by their multiplicity, make up life to be what it is. ‘Sand is heavy,’ says this wise book of Proverbs. The aggregation of the minutest grains, singly so light that they would not affect the most delicate balance, weighs upon us with a weight ‘heavy as frost, and deep almost as life.’ The mystic significance of the trivialities of life is that in them we largely make destiny, and that in them we wholly make character.

And now, whilst this is true about all life, it is especially true about youth. You have facilities for moulding your being which some of us older men would give a great deal to have again for a moment, with our present knowledge and bitter experience. The lava that has solidified into hard rock with us is yet molten and plastic with you. You can, I was going to say, be anything you make up your minds to; and, within reasonable limits, the bold saying is true. ‘Ask what thou wilt and it shall be given to thee’ is what nature and Providence, almost as really as grace and Christ, say to every young man and woman, because you are the arbiters, not wholly, indeed, of your destiny, and are the architects, altogether, of your character, which is more.

And so I desire to lay upon your hearts this threadbare old truth, because you are living in the ploughing time, and the harvest is months ahead. Whilst it is true that every day is the child of all the yesterdays, and the parent of all the to-morrows, it is also true that life has its predominant colouring, varying at different epochs, and that for you, though you are largely inheriting, even now, the results of your past, brief as it is, still more largely is the future, the plastic future, in your hands, to be shaped into such forms as you will. ‘The child is father of the man,’ and the youth has the blessed prerogative of standing before the mouldable to-morrow, and possessing a nature still capable of being cast into an almost infinite variety of form.

But then, not only do you stand with special advantages for making yourselves what you will, but you specially need to be reminded of the terrible importance and significance of each moment. For this is the very irony of human life, that we seldom awake to the sense of its importance till it is nearly ended, and that the period when reflection would avail the most is precisely the period when it is the least strong and habitual. What is the use of an old man like me thinking about what he could make of life if he had it to do over again, as compared with the advantage of your doing it? Yet I dare say that for once that you think thus, my contemporaries do it fifty times. So, not to abate one jot of your buoyancy, not to cast any shadow over joys and hopes, but to lift you to a sense of the blessed possibilities of your position, I want to lay this principle of my text upon your consciences, and to beseech you to try to keep it operatively in mind-you are making yourselves, and settling your destiny, by every day of your plastic youth.

There is another principle as clear in my text-viz., the easy road is generally the wrong one. The sluggard was warmer at the fireside than he would be in the field with his plough in the north wind, and so he stopped there. There are always obstacles in the way of noble life. It is always easier, as flesh judges, to live ignobly than to live as Jesus Christ would have us live. ‘Endure hardness’ is the commandment to all who would be soldiers of any great cause, and would not fling away their lives in low self-indulgence. If a man is going to be anything worth being, or to do anything worth doing, he must start with, and adhere to this, ‘to scorn delights and live laborious days.’ And only then has he a chance of rising above the fat dull weed that rots in Lethe’s stream, and of living anything like the life that it becomes him to live.

Be sure of this, dear young friends, that self-denial and rigid self-control, in its two forms, of stopping your ears to the attractions of lower pleasures, and of cheerily encountering difficulties, is an indispensable condition of any life which shall at the last yield a harvest worth the gathering, and not destined to be

‘Cast as rubbish to the void,

When God hath made the pile complete.’

Never allow yourselves to be turned away from the plain path of duty by any difficulties. Never allow yourselves to be guided in your choice of a road by the consideration that the turf is smooth, and the flowers by the side of it sweet. Remember, the sluggard would have been warmer, with a wholesome warmth, at the ploughtail than cowering in the chimney corner. And the things that seem to be difficulties and hardships only need to be fronted to yield, like the east wind in its season, good results in bracing and hardening. Fix it in your minds that nothing worth doing is done but at the cost of difficulty and toil.

That is a lesson that this generation wants, even more than some that have lived. I suppose it is one of the temptations of older men to look askance upon the amusements of younger ones, but I cannot help lifting up here one word of earnest appeal to the young men and women of this congregation, and beseeching them, as they value the nobleness of their own lives, and their power of doing any real good, to beware of what seems to me the altogether extravagant and excessive love, and following after, of mere amusement which characterises this day to so large an extent. Better toil than such devotion to mere relaxation.

The last principle here is that the season let slip is gone for ever. Whether my text, in its second picture, intends us to think of the sluggard when the harvest came as ‘begging’ from his neighbours; or whether, as is possibly the construction of the Hebrew, it simply means to describe him as going out into his field, and looking at it, and asking for the harvest and seeing nothing there but weeds, the lesson it conveys is the same-the old, old lesson, so threadbare that I should be almost ashamed of taking up your time with it unless I believed that you did not lay it to heart as you should. Opportunity is bald behind, and must be grasped by the forelock. Life is full of tragic might-have-beens. No regret, no remorse, no self-accusation, no clear recognition that I was a fool will avail one jot. The time for ploughing is past; you cannot stick the share into the ground when you should be wielding the sickle. ‘Too late’ is the saddest of human words. And, my brother, as the stages of our lives roll on, unless each is filled as it passes with the discharge of the duties, and the appropriation of the benefits which it brings, then, to all eternity, that moment will never return, and the sluggard may beg in harvest, that he may have the chance to plough once more, and have none. The student that has spent the term in indolence, perhaps dissipation, has no time to get up his subject when he is in the examination-room, with the paper before him. And life, and nature, and God’s law, which is the Christian expression for the heathen one of nature, are stern taskmasters, and demand that the duty shall be done in its season or left undone for ever.

II. In the second place, let me, just in a few words, carry the lamp of these principles of my text and flash its rays upon one or two subjects.

Let me say a word, first, about the lowest sphere to which my text applies. I referred at the beginning of this discourse to this proverb as simply an inculcation of the duty of honest work, and of the necessity of being wide awake to opportunities in our daily work. Now, the most of you young men, and many of you young women, are destined for ordinary trades, professions, walks in commerce; and I do not suppose it to be beneath the dignity of the pulpit to say this: Do not trust to any way of getting on by dodges or speculation, or favour, or anything but downright hard work. Don’t shirk difficulties, don’t try to put the weight of the work upon some colleague or other, that you may have an easier life of it. Set your backs to your tasks, and remember that ‘in all labour there is profit’; and whether the profit comes to you in the shape of advancement, position, promotion in your offices, partnerships perhaps, wealth, and the like, or no, the profit lies in the work. Honest toil is the key to pleasure.

Then, let me apply the text in a somewhat higher direction. Carry these principles with you in the cultivation of that important part of yourself-your intellects. What would some of us old students give if we had the flexibility, the power of assimilating new truth, the retentive memories, that you young people have? Some of you, perhaps, are students by profession; I should like all of you to make a conscience of making the best of your brains, as God has given them to you, a trust. ‘The sluggard will not plough by reason of the cold.’ The dawdler will read no books that tax his intellect, therefore shall he beg in harvest and have nothing. Amidst all the flood of feeble, foolish, flaccid literature with which we are afflicted at this day, I wonder how many of you young men and women ever set yourselves to some great book or subject that you cannot understand without effort. Unless you do you are not faithful stewards of the supreme gift of God to you of that great faculty which apprehends and lives upon truth. So remember the sluggard by his fireside; and do you get out with your plough.

Again I say, apply these principles to a higher work still-that of the formation of character. Nothing will come to you noble, great, elevating, in that direction, unless it is sought, and sought with toil.

‘In woods, in waves, in wars, she wont to dwell,

And will be found with peril and with pain;

Before her gate high Heaven did sweat ordain,

And wakeful watches ever to abide.’

Wisdom and truth, and all their elevating effects upon human character, require absolutely for their acquirement effort and toil. You have the opportunity still. As I said a moment ago-you may mould yourselves into noble forms. But in the making of character we have to work as a painter in fresco does, with a swift brush on the plaster while it is wet. It sets and hardens in an hour. And men drift into habits which become tyrannies and dominant before they know where they are. Don’t let yourselves be shaped by accident, by circumstance. Remember that you can build yourselves up into forms of beauty by the help of the grace of God, and that for such building there must be the diligent labour and the wise clutching at opportunity and understanding of the times which my text suggests.

And, lastly, let these principles applied to religion teach us the wisdom and necessity of beginning the Christian life at the earliest moment. I am by no means prepared to say that the extreme tragedy of my text can ever be wrought out in regard to the religious experience of any man here on earth, for I believe that at any moment in his career, however faultful and stained his past has been, and however long and obstinate has been his continuance in evil, a man may turn himself to Jesus Christ, and beg, and not in vain, nor ever find ‘nothing’ there.

But whilst all that is quite true, I want you, dear young friends, to lay this to heart, that if you do not yield yourselves to Jesus Christ now, in your early days, and take Him for your Saviour, and rest your souls upon Him, and then take Him for your Captain and Commander, for your Pattern and Example, for your Companion and your Aim, you will lose what you can never make up by any future course. You lose years of blessedness, of peaceful society with Him, of illumination and inspiration. You lose all the sweetness of the days which you spend away from Him. And if at the end you did come to Him, you would have one regret, deep and permanent, that you had not gone to Him before. If you put off, as some of you are putting off, what you know you ought to do-namely, give your hearts to Jesus Christ and become His-think of what you are laying up for yourselves thereby. You get much that it would be gain to lose-bitter memories, defiled imaginations, stings of conscience, habits that it will be very hard to break, and the sense of having wasted the best part of your lives, and having but the fag end to bring to Him. And if you put off, as some of you are disposed to do, think of the risk you run. It is very unlikely that susceptibilities will remain if they are trifled with. You remember that Felix trembled once, and sent for Paul often; but we never hear that he trembled any more. And it is quite possible, and quite likely, more likely than not, that you will never be as near being a Christian again as you are now, if you turn away from the impressions that are made upon you at this moment, and stifle the half-formed resolution.

But there is a more solemn thought still. This life as a whole is to the future life as the ploughing time is to the harvest, and there are awful words in Scripture which seem to point in the same direction in reference to the irrevocable and irreversible issue of neglected opportunities on earth, as this proverb does in regard to the ploughing and harvests of this life.

I dare not conceal what seems to me the New Testament confirmation and deepening of the solemn words of our text, ‘He shall beg in harvest and have nothing,’ by the Master’s words, ‘Many shall say to me in that day, Lord! Lord I and I will say, I never knew you.’ The five virgins who rubbed their sleepy eyes and asked for oil when the master was at hand got none, and when they besought, ‘Lord! Lord! open to us,’ all the answer was, ‘Too late! too late! ye cannot enter now.’ Now, while it is called day, harden not your hearts.

Proverbs 20:4. The sluggard will not plough by reason of cold — The cold of the ploughing season, being in the latter end of autumn, and toward winter, or early in the spring. He hates and avoids all laborious and difficult work, although his own necessity and interest oblige him to do it; therefore shall he beg, and have nothing — And not obtain any alms; not even in harvest, that time of plenty and bounty, because men’s hearts are justly hardened against that man, who, by his own sloth and wilfulness, hath brought himself to want.

20:1 It seems hard to believe that men of the greatest abilities, as well as the ignorant, should render themselves fools and madmen, merely for the taste or excitement produced by strong liquors. 2. How formidable kings are to those who provoke them! how much more foolish then is it to provoke the King of kings! 3. To engage in quarrels is the greatest folly that can be. Yield, and even give up just demands, for peace' sake. 4. He who labours and endures hardship in his seed-time for eternity, will be properly diligent as to his earthly business.Plowing time in Palestine is in November and December, when the wind blows commonly from the North. 4. shall … beg—literally, "ask" (in this sense, Ps 109:10). By reason of the cold of the ploughing season, which is in autumn and towards winter. He hates and avoids all laborious and difficult work, although his own necessity and interest oblige him to it.

And have nothing; and not obtain an alms; not in that time of plenty and bounty, because men’s hearts are justly hardened against that man who by his own sloth and wilfulness hath brought himself to want.

The sluggard will not plough by reason of the cold,.... Or, "in the cold"; in the time of cold, as Aben Ezra; in the time of autumn, which is the time of ploughing, when it begins to be cold weather, and winter is drawing on: and this is discouraging to the sluggard, who does not care to take his hands out of his bosom to feed himself, and much less to plough; see Proverbs 19:24;

therefore shall he beg in harvest, and have nothing; he shall ask of those who have ploughed and sowed, and are now reaping and gathering in their increase at harvest time; but they shall give him nothing; for such as will not work should not eat; and if a man will not plough and sow, he cannot expect to reap, nor should he be encouraged in begging. This holds good in spiritual things; such who have been slothful and sluggish about their spiritual affairs, unconcerned for the grace of God, and indolent in the use of means, or performance of duty, will ask when too late, or of wrong persons, and shall not have it; as the foolish virgins ask oil of the wise, when the bridegroom is come; and the rich man for water from Abraham, when in hell, Matthew 25:8.

The sluggard will not plow by reason of the cold; therefore shall he beg in harvest, and have nothing.
4. cold] Rather, winter, A.V. marg. and R.V. See Genesis 8:22, where the Heb. word here used is rendered “winter,” and another Heb. word is used for “cold.”

beg] This rendering, which is retained in R.V. text, gives a forcible picture of the destitution to which the slothful will be reduced: though he beg as a mendicant, men’s hearts, even when enlarged by the plenty of harvest, will have no pity on him. Some, however, take it to mean, when he seeketh in harvest (when others are reaping the fruit of their labour) there shall be nothing, R.V. marg.

Verse 4. - The sluggard will not plough by reason of the cold; propter frigus, Vulgate. But חֹרֶפ (choreph) denotes the time of gathering - the autumn; so we would translate, "At the time of harvest the sluggard ploughs not" - just when the ground is most easily and profitably worked. "The weakness of the coulter and other parts of the plough requires that advantage be taken, in all but the most friable soils, of the softening of the surface by the winter or spring rains; so that the peasant, if industrious, has to plough in the winter, though sluggards still shrink from its cold, and have to beg in the harvest" (Geikie, 'Holy Land and Bible,' 2:491). Therefore shall he beg in harvest, and have nothing. So the Vulgate, Mendicabit ergo aestate, et non dabitur illi. But this does not accurately represent the meaning of the clause. If ever the prosperous are disposed to relieve the needy, it would be at the time when they have safely garnered their produce; an appeal to their charity at such a moment would not be made in vain. Rather the sentence signifies that the lazy man, having neglected to have his land ploughed at the proper time, "when he asks (for his fruits) at harvest time, there is nothing." He puts off tilling his fields day after day, or never looks to see if his labourers do their duty, and so his land is not cultivated, and he has no crop to reap when autumn comes. "By the street of By-and-by one arrives at the house of Never" (Spanish proverb). Taking a different interpretation of the word choreph, the LXX. renders, "Being reproached, the sluggard is not ashamed, no more than he who borrows corn in harvest." Proverbs 20:44 At the beginning of the harvest the sluggard plougheth not;

   And so when he cometh to the reaping-time there is nothing.

Many translators (Symmachus, Jerome, Luther) and interpreters (e.g., Rashi, Zckler) explain: propter frigus; but חרף is, according to its verbal import, not a synon. of קר and צנּה, but means gathering equals the time of gathering (synon. אסיף), from חרף, carpere,

(Note: Vid., Fleischer in Levy's Chald. Wrterbuch, i.426.)

as harvest, the time of the καρπίζειν, the plucking off of the fruit; but the harvest is the beginning of the old Eastern agricultural year, for in Palestine and Syria the time of ploughing and sowing with the harvest or early rains (חריף equals יורה, Nehemiah 7:24; Ezra 2:18) followed the fruit harvest from October to December. The מן is thus not that of cause but of time. Thus rendered, it may mean the beginning of an event and onwards (e.g., 1 Samuel 30:25), as well as its termination and onwards (Leviticus 27:17): here of the harvest and its ingathering and onwards. In 4b, the Chethı̂b and Kerı̂ vary as at Proverbs 18:17. The fut. ישׁאל would denote what stands before the sluggard; the perf. שׁאלו places him in the midst of this, and besides has this in its favour, that, interpreted as perf. hypotheticum, it makes the absence of an object to שׁאל more tenable. The Chethı̂b, ושׁאל, is not to be read after Psalm 109:10 : he will beg in harvest - in vain (Jerome, Luther), to which Hitzig well remarks: Why in vain? Amid the joy of harvest people dispense most liberally; and the right time for begging comes later. Hitzig conjecturally arrives at the translation:

"A pannier the sluggard provideth not;

Seeketh to borrow in harvest, and nothing cometh of it."

But leaving out of view the "pannier," the meaning "to obtain something as a loan," which שׁאל from the connection may bear, is here altogether imaginary. Let one imagine to himself an indolent owner of land, who does not trouble himself about the filling and sowing of his fields at the right time and with diligence, but leaves this to his people, who do only as much as is commanded them: such an one asks, when now the harvest-time has come, about the ingathering; but he receives the answer, that the land has lain unploughed, because he had not commanded it to be ploughed. When he asks, there is nothing, he asks in vain (ואין, as at Proverbs 14:6; Proverbs 13:4). Meri rightly explains מחרף by מתחלת זמן החרישׁה, and 4b by: "so then, when he asks at harvest time, he will find nothing;" on the other hand, the lxx and Aram. think on חרף, carpere conviciis, as also in Codd. here and there is found the meaningless מחרף.

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