Proverbs 4:19

The way of the wicked is as darkness: they know not at what they stumble.

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(19) The way of the wicked is as darkness.—By refusing to “walk in the light” of God’s Word, and conscience (1John 1:7), the light that was in them has become darkness (Matthew 6:23); they know not whither they are going (John 12:35), and stumble (Proverbs 11:10) over difficulties which in the light they might have avoided.

MacLaren's Expositions

Proverbs

THE TWO PATHS

Proverbs 4:10 - Proverbs 4:19.

This passage includes much more than temperance or any other single virtue. It is a perfectly general exhortation to that practical wisdom which walks in the path of righteousness. The principles laid down here are true in regard to drunkenness and abstinence, but they are intended to receive a wider application, and to that wider application we must first look. The theme is the old, familiar one of the two paths, and the aim is to recommend the better way by setting forth the contrasted effects of walking in it and in the other.

The general call to listen in Proverbs 4:10 is characteristically enforced by the Old Testament assurance that obedience prolongs life. That is a New Testament truth as well; for there is nothing more certain than that a life in conformity with God’s will, which is the same thing as a life in conformity with physical laws, tends to longevity. The experience of any doctor will show that. Here in England we have statistics which prove that total abstainers are a long-lived people, and some insurance offices construct their tables accordingly.

After that general call to listen comes, in Proverbs 4:11, the description of the path in which long life is to be found. It is ‘the way of Wisdom’-that is, that which Wisdom prescribes, and in which therefore it is wise to walk. It is always foolish to do wrong. The rough title of an old play is The Devil is an Ass, and if that is not true about him, it is absolutely true about those who listen to his lies. Sin is the stupidest thing in the universe, for it ignores the plainest facts, and never gets what it flings away so much to secure.

Another aspect of the path is presented in the designation ‘paths of uprightness,’ which seems to be equivalent to those which belong to, or perhaps which consist of, uprightness. The idea of straightness or evenness is the primary meaning of the word, and is, of course, appropriate to the image of a path. In the moral view, it suggests how much more simple and easy a course of rectitude is than one of sin. The one goes straight and unswerving to its end; the other is crooked, devious, intricate, and wanders from the true goal. A crooked road is a long road, and an up-and-down road is a tiring road. Wisdom’s way is straight, level, and steadily approaches its aim.

In Proverbs 4:13 the image of the path is dropped for the moment, and the picture of the way of uprightness and its travellers is translated into the plain exhortation to keep fast hold of ‘instruction,’ which is substantially equivalent to the queenly Wisdom of these early chapters of Proverbs. The earnestness of the repeated exhortations implies the strength of the forces that tend to sweep us, especially those of us who are young, from our grasp of that Wisdom. Hands become slack, and many a good gift drops from nerveless fingers; thieves abound who will filch away ‘instruction,’ if we do not resolutely hold tight by it. Who would walk through the slums of a city holding jewels with a careless grasp, and never looking at them? How many would he have left if he did? We do not need to do anything to lose instruction. If we will only do nothing to keep it, the world and our own hearts will make sure that we lose it. And if we lose it, we lose ourselves; for ‘she is thy life,’ and the mere bodily life, that is lived without her, is not worth calling the life of a man.

Proverbs 4:14 - Proverbs 4:17 give the picture of the other path, in terrible contrast with the preceding. It is noteworthy that, while in the former the designation was the ‘path of uprightness’ or of ‘wisdom,’ and the description therefore was mainly of the characteristics of the path, here the designation is ‘the path of the wicked,’ and the description is mainly of the travellers on it. Righteousness was dealt with, as it were, in the abstract; but wickedness is too awful and dark to be painted thus, and is only set forth in the concrete, as seen in its doers. Now, it is significant that the first exhortation here is of a negative character. In contrast with the reiterated exhortations to keep wisdom, here are reiterated counsels to steer clear of evil. It is all about us, and we have to make a strong effort to keep it at arm’s-length. ‘Whom resist’ is imperative. True, negative virtue is incomplete, but there will be no positive virtue without it. We must be accustomed to say ‘No,’ or we shall come to little good. An outer belt of firs is sometimes planted round a centre of more tender and valuable wood to shelter the young trees; so we have to make a fence of abstinences round our plantation of positive virtues. The decalogue is mostly prohibitions. ‘So did not I, because of the fear of God’ must be our motto. In this light, entire abstinence from intoxicants is seen to be part of the ‘way of Wisdom.’ It is one, and, in the present state of England and America, perhaps the most important, of the ways by which we can ‘turn from’ the path of the wicked and ‘pass on.’

The picture of the wicked in Proverbs 4:16 - Proverbs 4:17 is that of very grossly criminal sinners. They are only content when they have done harm, and delight in making others as bad as themselves. But, diabolical as such a disposition is, one sees it only too often in full operation. How many a drunkard or impure man finds a fiendish pleasure in getting hold of some innocent lad, and ‘putting him up to a thing or two,’ which means teaching him the vices from which the teacher has ceased to get much pleasure, and which he has to spice with the condiment of seeing an unaccustomed sinner’s eagerness! Such people infest our streets, and there is only one way for a young man to be safe from them,-’avoid, pass not by, turn from, and pass on.’ The reference to ‘bread’ and ‘wine’ in Proverbs 4:17 seems simply to mean that the wicked men’s living is won by their ‘wickedness,’ which procures bread, and by their ‘violence,’ which brings them wine. It is the way by which these are obtained that is culpable. We may contrast this foul source of a degraded living with Proverbs 4:13, where ‘instruction’ is set forth as ‘the life’ of the upright.

Proverbs 4:18 - Proverbs 4:19 bring more closely together the two paths, and set them in final, forcible contrast. The phrase ‘the perfect day’ might be rendered, vividly though clumsily, ‘the steady of the day’-that is, noon, when the sun seems to stand still in the meridian. So the image compares the path of the just to the growing brightness of morning dawn, becoming more and more fervid and lustrous, till the climax of an Eastern midday. No more sublime figure of the continuous progress in goodness, brightness, and joy, which is the best reward of walking in the paths of uprightness, can be imagined; and it is as true as it is sublime. Blessed they who in the morning of their days begin to walk in the way of wisdom; for, in most cases, years will strengthen their uprightness, and to that progress there will be no termination, nor will the midday sun have to decline westward to diminishing splendour or dismal setting, but that noontide glory will be enhanced, and made eternal in a new heaven. The brighter the light, the darker the shadow. That blaze of growing glory, possible for us all, makes the tragic gloom to which evil men condemn themselves the thicker and more doleful, as some dungeon in an Eastern prison seems pitch dark to one coming in from the blaze outside. ‘How great is that darkness!’ It is the darkness of sin, of ignorance, of sorrow, and what adds deeper gloom to it is that every soul that sits in that shadow of death might have been shining, a sun, in the spacious heaven of God’s love.

Matthew Henry's Concise Commentary

4:14-27 The way of evil men may seem pleasant, and the nearest way to compass some end; but it is an evil way, and will end ill; if thou love thy God and thy soul, avoid it. It is not said, Keep at a due distance, but at a great distance; never think you can get far enough from it. The way of the righteous is light; Christ is their Way, and he is the Light. The saints will not be perfect till they reach heaven, but there they shall shine as the sun in his strength. The way of sin is as darkness. The way of the wicked is dark, therefore dangerous; they fall into sin, but know not how to avoid it. They fall into trouble, but never seek to know wherefore God contends with them, nor what will be in the end of it. This is the way we are bid to shun. Attentive hearing the word of God, is a good sign of a work of grace begun in the heart, and a good means of carrying it on. There is in the word of God a proper remedy for all diseases of the soul. Keep thy heart with all diligence. We must set a strict guard upon our souls; keep our hearts from doing hurt, and getting hurt. A good reason is given; because out of it are the issues of life. Above all, we should seek from the Lord Jesus that living water, the sanctifying Spirit, issuing forth unto everlasting life. Thus we shall be enabled to put away a froward mouth and perverse lips; our eyes will be turned from beholding vanity, looking straight forward, and walking by the rule of God's word, treading in the steps of our Lord and Master. Lord, forgive the past, and enable us to follow thee more closely for the time to come.

Barnes' Notes on the Bible

Compare our Lord's teaching John 11:10; John 12:35.

Jamieson-Fausset-Brown Bible Commentary

18, 19. As shining light increases from twilight to noonday splendor, so the course of the just increases in purity, but that of the wicked is as thickest darkness, in which one knows not on what he stumbles.

Matthew Poole's Commentary

As darkness; full of gross ignorance and error, of uncertainty and confusion, of wickedness, of danger and misery; all which come under the name of darkness in Scripture use, and suit well with the context.

Stumble, Heb. shall stumble. Though they are always in danger, yet they are always secure, and do not discern their danger, nor the cause, or manner, or time of their ruin, till they be surprised with it.

Gill's Exposition of the Entire Bible

The way of the wicked is as darkness,.... They are in the darkness of sin, ignorance, error, and unbelief; their works are works of darkness; the way in which they are leads to eternal darkness, ruin, and misery, and so must be most uncomfortable and dangerous;

they know not at what they stumble; they stumble at the word, which they are ignorant of, and at Christ, whom they have no knowledge of; and through the temptations of Satan and snares of the world, which they are not aware of, nor upon their guard against.

Geneva Study Bible

The way of the wicked is as darkness: they know not at what they stumble.

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

19. as darkness] Comp., for the contrast with the preceding verse, Proverbs 13:9.

Pulpit Commentary

Verse 19. - The way of the wicked is as darkness. In contrast with the path of the just is the way of the wicked, which is described as darkness itself: i.e. so deeply enveloped in gloom that the wicked are not able even to see the obstacles and impediments against which they stumble, and which are the cause of their ruin. It is a way dark throughout - a via tenebrosa (Vulgate) - terminating at length in "the blackness of darkness." As light is emblematical of knowledge, holiness, and joy, so darkness represents ignorance, unholiness, and misery (see Isaiah 8:22). Darkness (aphelah); strictly, thick darkness, midnight gloom, the entire absence of light. It is the word used of the plague of "thick darkness" that settled over all the land of Egypt, even a darkness that "might be felt," when the Egyptians "saw not one another, nor any arose from his place for three days" (Exodus 10:21-23). It occurs again in ch. 7:9, "in the black and dark night." In this darkness the wicked cannot help but stumble. Compare our Lord's teaching, "But if a man walk in the night, he stumbleth, because there is no light in him" (John 11:10; cf. 12:36). The expression, they know not at what they stumble, carries with it the idea that they are so ignorant that they neither know wickedness as wickedness, nor do they apprehend the destruction which it involves. "Sins, however great and detestable they may be, are looked upon as trivial, or as not sins at all, when men get accustomed to them" (St. Augustine, 'Enchiridion,' cap. 80). On "stumble" (kashal), see ver. 12; and on the destruction of the wicked implied in the stumbling, see Proverbs 1:27, seq., 2:18-22; 3:35. Proverbs 4:19

Keil and Delitzsch Biblical Commentary on the Old Testament

The two ways that lie for his choice before the youth, are distinguished from one another as light is from darkness:

18 And the path of the just is like the brightness of the morning light,

     Which shines more and more till the perfect day.

19 The way of the wicked is deep darkness,

     They know not at what they stumble.

The Hebr. style is wont to conceal in its Vav (ו) diverse kinds of logical relations, but the Vav of 18a may suitably stand before 19a, where the discontinuance of this contrast of the two ways is unsuitable. The displacing of a Vav from its right position is not indeed without example (see under Psalm 16:3); but since Proverbs 4:19 joins itself more easily than Proverbs 4:18 to Proverbs 4:17 without missing a particle, thus it is more probable that the two verses are to be transposed, than that the ו of וארח (Proverbs 4:17) is to be prefixed to דּרך (Proverbs 4:18). Sinning, says Proverbs 4:16, has become to the godless as a second nature, so that they cannot sleep without it; they must continually be sinning, adds Proverbs 4:17, for thus and not otherwise do they gain for themselves their daily bread. With reference to this fearful self-perversion to which wickedness has become a necessity and a condition of life, the poet further says that the way of the godless is כּאפלה,

(Note: In good MSS and printed copies the כ has the Pathach, as Kimchi states the rule in Michlol 45a: כל כּאפלה פתח, כל כּאבנים פתח.)

as deep darkness, as the entire absence of light: it cannot be otherwise than that they fall, but they do not at all know whereat they fall, for they do not at all know wickedness as such, and have no apprehension of the punishment which from an inward necessity it brings along with it; on the contrary, the path of the just is in constantly increasing light - the light of knowledge, and the light of true happiness which is given

(Note: Hitzig inverts the order of Proverbs 4:18 and Proverbs 4:19, and connects the כּי of 16a immediately with Proverbs 4:19 (for the way of the wicked...). He moreover regards Proverbs 4:16, Proverbs 4:17 as an interpolation, and explains Proverbs 4:16 as a gloss transforming the text of Proverbs 4:19. "That the wicked commit wickedness," says Hitzig, "is indeed certain (1 Samuel 24:14), and the warning of Proverbs 4:15 ought not to derive its motive from their energy in sinning." But the warning against the way of the wicked is founded not on their energy in sinning, but on their bondage to sin: their sleep, their food and drink - their life both when they sleep and when they wake - is conditioned by sin and is penetrated by sin. This foundation of the warning furnishes what is needed, and is in nothing open to objection. And that in Proverbs 4:16 and Proverbs 4:19 לא ירעוּ and לא ידעוּ, יכשׁולוּ and יכּשׁלוּ, נגזלה and כּאפלה seem to be alike, does not prove that Proverbs 4:16 originated as a parallel text from Proverbs 4:19 - in the one verse as in the other the thoughts are original.)

in and with knowledge. On בּמּה vid., under Isaiah 2:22; it is מכשׁול, σκάνδαλον, that is meant, stumbling against which (cf. Leviticus 26:37) they stumble to their fall. נגהּ,

(Note: Bttcher, under 2 Samuel 23:4, explains נגהּ of the brightness striking against, conquering (cf. נגח, נגף) the clouds; but ferire or percutere lies nearer (cf. נגע, Ezekiel 17:10, נכה, Psalm 121:6, and the Arab. darb, used of strong sensible impressions), as Silius, iv. 329, says of the light: percussit lumine campos.)

used elsewhere than in the Bible, means the morning star (Venus), (Sirach 50:4, Syr.); when used in the Bible it means the early dawn, the light of the rising sun, the morning light, 2 Samuel 23:4; Isaiah 62:1, which announces itself in the morning twilight, Daniel 6:20. The light of this morning sunshine is הולך ואור, going and shining, i.e., becoming ever brighter. In the connection of הולך ואור it might be a question whether אור is regarded as gerundive (Genesis 8:3, Genesis 8:5), or as participle (2 Samuel 16:5; Jeremiah 41:6), or as a participial adjective (Genesis 26:13; Judges 4:24); in the connection of הלוך ואור, on the contrary, it is unquestionably the gerundive: the partic. denoting the progress joins itself either with the partic., Jonah 1:11, or with the participial adjective, 2 Samuel 3:1; 2 Chronicles 17:12, or with another adjective formation, 2 Samuel 15:12; Esther 9:4 (where וגדול after וגדל of other places appears to be intended as an adjective, not after 2 Samuel 5:10 as gerundive). Thus ואור, as also וטוב, 1 Samuel 2:26, will be participial after the form בּושׁ, being ashamed (Ges. 72, 1); cf. בּוס, Zechariah 10:5, קום, 2 Kings 16:7. "נכון היּום quite corresponds to the Greek τὸ σταθηρὸν τῆς ἡμέρας, ἡ σταθηρὰ μεσημβρία (as one also says τὸ σταθηρὸν τῆς νυκτός), and to the Arabic qâ'mt ‛l-nhâr and qâ'mt ‛l-dhyrt. The figure is probably derived from the balance (cf. Lucan's Pharsalia, lib. 9: quam cardine summo Stat librata dies): before and after midday the tongue on the balance of the day bends to the left and to the right, but at the point of midday it stands directly in the midst" (Fleischer). It is the midday time that is meant, when the clearness of the day has reached its fullest intensity - the point between increasing and decreasing, when, as we are wont to say, the sun stands in the zenith ( equals Arab. samt, the point of support, i.e., the vertex). Besides Mark 4:28, there is no biblical passage which presents like these two a figure of gradual development. The progress of blissful knowledge is compared to that of the clearness of the day till it reaches its midday height, having reached to which it becomes a knowing of all in God, Proverbs 28:5; 1 John 2:20.