Proverbs 1:15

1:10-19 Wicked people are zealous in seducing others into the paths of the destroyer: sinners love company in sin. But they have so much the more to answer for. How cautious young people should be! Consent thou not. Do not say as they say, nor do as they do, or would have thee to do; have no fellowship with them. Who could think that it should be a pleasure to one man to destroy another! See their idea of worldly wealth; but it is neither substance, nor precious. It is the ruinous mistake of thousands, that they overvalue the wealth of this world. Men promise themselves in vain that sin will turn to their advantage. The way of sin is down-hill; men cannot stop themselves. Would young people shun temporal and eternal ruin, let them refuse to take one step in these destructive paths. Men's greediness of gain hurries them upon practices which will not suffer them or others to live out half their days. What is a man profited, though he gain the world, if he lose his life? much less if he lose his soul?

My son, walk not thou in the way with them,.... In the same way as they do, which is the broad way that leads unto destruction; set not one foot in it; make no trial of it, whether it will be pleasant and profitable walking in it; the experiment will be dangerous; refrain thy foot from their path; their manner and course of life; do not follow it, nor join them in it; when there is an inclination or a temptation to it, withstand it; stop in time, do not proceed, but draw back, and go on in the way thou hast been trained up in, and remember the instructions of thy parents.

Proverbs 1:15-16 . Walk not thou in the way with them — Avoid their courses, their conversation, and company. Refrain thy foot from their path — If thou shouldst have any thought, inclination, or temptation to hearken to their counsels, or to follow their examples, suppress it, and restrain thyself, as it were, by force and violence, as the word מנע , implies. For their feet run to evil — Without considering what they are doing, and shutting their eyes against the consequences, they make haste, not only to do evil to others, but also to bring evil upon themselves; to make haste to shed blood — Innocent blood, which is an inhuman practice, and a practice always followed by dreadful punishment, if not from man, yet certainly from God.

Walk not thou in the way with them; avoid their courses and their conversation, and company. Refrain thy foot from their path; when thou hast any thought, or inclination, or temptation to follow their counsels or examples, suppress it, and restrain thyself as it were by force and violence, as the word implies.

Verse 15. - My son, walk not thou in the way with them. The admonitory strain of ver. 10 is again resumed, and in vers. 16-19 the teacher states the reasons which should dissuade youth from listening to the temptations of sinners. My son. The recurrence of these words for the third time in this address marks the affectionate interest, the loving solicitude, in which the admonition is addressed. Walk not thou. Immediate and entire abandonment is counselled. The warning is practically a repetition of ver. 10, and is given again in Proverbs 4:14 , "Enter not into the path of the wicked, and go not in the way of evil men." Way ; דֶרֶך ( derek ) means, figuratively, the way of living and acting (Gesenius). "Mores et consuetudines" (Bayne); cf. Proverbs 12:15 , "the fool's way;" 22:25; and Psalm 1:1 . The meaning is "associate not with them, have no dealings whatever with them." Refrain thy foot from their path; i.e. keep back thy foot, or make not one step in compliance, resist the very first solicitations to evil. Compare the legal maxim, Initiis obsta. Refrain ; מְגַע ( m'na ) is from מָנַע ( mana ), "to keep back, restrain;' LXX., ἔκκινον (cf. Psalm 119:101 , "I have refrained my feet from every evil way;" Jeremiah 14:10 , "Thus have they loved to wander, they have not refrained their feet"). Restraining the foot carries with it indirectly the natural inclination or propensity of the heart, even of the good, towards evil (Cartwright).

Foot ( רֶגֶל regel ) is, of course, used metaphorically, and means less the member of the body than the idea suggested by it; hence the use of the singular (Gejerus, Delitzsch). Bayne remarks that the Hebrews understood this passage as meaning "neither in public nor private life have any dealings with sinners." Path ( נָתִיב , nathiv ) is a beaten path, a pathway, a byway; from the unused root נָתַב ( nathav ), "to tread, trample;" and hence, while "way" may mean the great public high road, "path" may stand for the bypath, less frequented or public. The same distinction probably occurs in Psalm 25:4 , "Show me thy ways, O Lord; and teach me thy paths." Proverbs 1:15

After the men are described against whose enticements a warning is given forth, the warning is emphatically repeated, and is confirmed by a threefold reason: My son! go not in the way with them. Keep back thy foot from their path. If בּדרך (in the way), taken alone, cannot be equivalent to בדרך אחד (in one way), so is אתּם (with them) to be regarded as its determination. (Note: The Arab. grammarians regard this as half determination, and call it takhsys; that אתּם has with them the force of a virtually coordinated attributive; while, according to the Arab. gram., it is also possible that בּדרך, "in one way," is equivalent to on the common way, for in the indetermination sometimes there lies the conception not merely of âhad, but of weahad.) Foot (not feet), as eye, hand, etc., is used where the members come less under consideration than what they unitedly bring about (Proverbs 4:26.). נתיבה, from נתב, signifies properly that which is raised, especially the (raised) footstep.

name of the Lord —manifested perfections (Psalms 8:1; 20:2), as faithfulness, power, mercy, &c., on which men rely. is safe —literally, "set on high, out of danger" (Psalms 18:2; 91:4). 11. contrasts with Proverbs 18:10 (compare Proverbs 10:15). Such is a vain trust (compare Psalms 73:6). 12. (Compare Proverbs 15:33; 16:18). 13. Hasty speech evinces self-conceit, and ensures shame (Proverbs 26:12). 14. infirmity —bodily sickness, or outward evil. The spirit, which sustains, being wounded, no support is left, except, as implied, in God. 15. (Compare Proverbs 1:5, 15, 31). 16. (Compare Proverbs 17:8, 23). Disapproval of the fact stated is implied. 17. One-sided statements are not reliable. searcheth —thoroughly (Proverbs 17:9, 19). 18. The lot —whose disposal is of God (Proverbs 16:13), may, properly used, be a right mode of settling disputes. 19. No feuds so difficult of adjustment as those of relatives; hence great care should be used to avoid them. 20. (Compare Proverbs 12:14; 13:2). Men's words are the fruit, or, increase of his lips, and when good, benefit them. satisfied with —(Compare Proverbs 1:31; 14:14). 21. Death and life —or, the greatest evil and good. that love it —that is, the tongue, or its use for good or evil. eat … fruit —(Compare Proverbs 18:19; James 1:19). 22. The old versions supply "good" before the "wife," as the last clause and Proverbs 19:14 imply (compare Proverbs 31:10). 23. the rich … roughly —He is tolerated because rich, implying that the estimate of men by wealth is wrong. 24.