07. The Sluggard
CHAPTER VII (/) “ THE SLUGGARD “
“ I PASSED by a slothful man’s field and by a garden of the type of man who lacks understanding. Lo! the whole of it grew thorns, nettles covered its surface and its stone walls were broken down. Then I beheld and pondered in my mind. I saw and was taught a lesson: A little sleep; a little slumber; a little folding of hands to lie down, and thy poverty shall come ravaging and thy wants as an armed man.” Pro 24:30-34. The book of Proverbs is peculiar in its use of the word ’ sluggard ’ or * slothful man.’ Closely related to this parable is the lesson of the ant to the man of sloth in Proverbs vi. 6-n, where the same closing verses appear, thus suggesting that in one of the sections these verses were a later insertion by a scribe. It is interesting to observe that the Septuagint version in both chapters varies considerably from the Hebrew. In Chapter vi, in addition to the ant the bee is given as an example of industry and husbandry; and in Chapter xxiv the language is more figurative than parabolical (e.g. “ Even as a field is a witless man “). Its description is more exhaustive and less ambiguous. It tells how neglect of a garden renders the soil inoperative through exhaustion of its fertility and the closing verses suggest more than do those of the Hebrew text the process of repose a dozing, a nap, then a deep sleep. Instead of poverty and want ’ coming upon ’ the sluggard they are revealed as f going out running ’ before him like a good herald. The application is practically the same in both texts and the one helps to elucidate the other since each leaves upon the reader’s mind a vivid picture of idleness, neglect, ruin, desolation and subsequent poverty coming rapidly and irresistibly. Though the story may never have been recounted, but be merely a soliloquy by the writer, it ranks among Old Testament Parables by reason of its simple description of one of the seven deadly sins. It is more frequently used in art and literature than the others and it has a direct message to every age, nation and individual. Its scene is in the sphere of agriculture where, possibly more consistently than in any other occupation, a man must work faithfully, energetically and laboriously. Agriculture was, anciently, the common occupation in the East and even in modern times, when mechanical implements may lessen the burden of labour, there is always need for the farmer and gardener to be early afield if he will seek a harvest. In countries where the noon-day heat prohibits outdoor toil and where the darkness comes on suddenly it is imperative that the agriculturist should be early at his task. Our narrative passes from a consequence to a cause, from weeds and sterility to neglect and idleness. It attributes the sluggard’s folly to a lack of understanding as well as to inherent laziness. Whilst the passer-by is aware immediately that the owner is indolent he concludes that he is also of that class of men who are ignorant of what is best in their occupation. There are two Hebrew words used for man in verse 30, the first for an individual and the other for a general type.
Very obviously the owner is foolish because he does not seem to know that his lack of understanding will bring speedily upon him utter want and poverty. Perhaps there is a play upon words in the use of the Hebrew words for ’ lacking ’ (chasar) in verse 30 and * thy wants (machsoreka) in verse 34, each of which is derived from the same root (“ion chaser).
Krummacher has related that among the disciples of Hillel was one Saboth whose weakness was idleness. Hillel sought to cure him of his fault. When he took Saboth to the Valley of Hinnom where was a standing pool full of vermin and covered with muddy weeds he said, “ Here let us rest.” Because of poisonous vapours the disciple would not rest there. “ Thou are right, my son: this bog is like the soul of a slothful man,” replied the teacher. A little later he shewed Saboth a field well described in our parable and pointing to its condition said, “ A little while ago, thou didst see the soul: now behold the life of an idle man.” The lesson bore fruit in the pupil’s life. “ To pass such fields,” said St. Gregory, “ is to look into the life of a careless liver and to take a view of his deeds.” An old Arab proverb says that “ sloth and much sleep remove from God and bring on poverty,” whilst we have many familiar sayings in which the same meaning is inherent, such as No sweat, no sweet; no pains, no gains; early to bed, early to rise. Sloth was the youthful defect in Thomson, the author of The Castle of Indolence. On one occasion when he had overslept and was roused he is reported to have said “ Troth, man, I see nae motive for rising.” In his description of indolence he speaks of an enchanter who enticed thoughtless wayfarers and destroyed their strength by a round of pleasures which sapped all vigour and lulled men into false security and happiness. No scene is so distressing as that of a neglected garden. Apart from its infertility and want of beauty such a garden is a constant menace. Its weeds spread seeds all around which injure other gardens and cause extra labour to their owners.
Soon the walls fall down and the place is laid waste. Ruin, desolation and poverty are written large over the scene and we wonder why any owner could ever have failed to preserve the place in its fertility, tidiness and utility. Too frequently we must conclude as did the writer of the parable that the cause has been indolence and ignorance. The former consists in the love of ease, the latter in failure to apprehend with what rapidity destruction will come. Alike in the cultivation of land and in the cultivation of social, moral and spiritual qualities the parable bears its message. Indolence and sloth are fatal.
Bunyan depicts Sloth as having a better head than Simple but not making use of it. Whereas history points to the work of men and women whose diligence and early-rising brought to their labours abundant fruits, it also reveals lives which might have been most helpful to mankind rendered derelict, abortive and bankrupt through lack of application. Not only in the ranks of business men but also among spiritual and moral leaders vision, inspiration and courage have resulted from faithful and diligent cultivation. The soul must be tended most carefully and all weeds eradicated. Habits require active watchfulness lest they propagate evil influences. Thoughts must conform with high ideals and actions should be consistently good, kind and loving. Power has come to men of God most frequently as it did to the Wesleys, Archbishop Leighton, Samuel Rutherford, Murray McCheyne and others by the consecrated hours spent with God each morning before entering upon other daily duties. The garden of family life must also be carefully tended if the best results are to be procured. The sons of Eli were weeds in their own home but they were also a poisonous influence upon the social and religious life of Israel. Eli’s indolence brought shame upon his people. The love of ease is very aptly described first a little sleep, just that turning-over in one’s bed for a few minutes; then a little slumber in which drowsiness creeps on and one forgets the flight of time; and finally, when habit has hardened into principle one calmly folds hands upon the breast and sinks into a sound sleep oblivious of the calls of duty, of the world and of humanity.
“ ’Tis the voice of the sluggard, I heard him complain, You have waked me too soon, I must slumber again.”
WATTS.
Whether verse 33 is a description of the sluggard’s laziness or an expression of his own desires does not seriously matter, as in either case the issue is the same poverty and want. The rapidity with which the sequence develops is very characteristically depicted. Poverty will come in * ravaging.’ Some understand the Hebrew word for ravaging to mean ’ like a highwayman ’ because it is derived from the verb ’ to walk ’ and is a term which “ belongs to a time when men who frequented the public roads were likely to be robbers.” Seeing that the concluding clause speaks of an armed man who probably carries off one’s goods the translation * poverty will come in ravaging ’ appears to be both satisfactory and accurate. If men would only realise that whilst they are slothful, poverty and affliction are already on their way they would be up and doing. The one talent man loses altogether the talent he has buried and he is punished in addition for his neglect and failure as a steward. The point of several parables taught by Jesus lay in His references to the certain reward of folly and indolence. He urges us to watch and pray continually and in His own life He set the example of diligence, perseverance and hardship. Of the Master it is said: “ A great while before day, he went out, and departed into a solitary place, and there prayed.”
“ Work while it is day; the night cometh when no man can work.”