Proverbs 4:20

which are the reverse of this, as the following words show. {z} rwaw Klwh "vadens et illuminans", Montanus; "ambulans et lucens", Gejerus; "pergens et lucens", Michaelis; "procedens et lucens", Schultens. {a} Mwyh Nwkn de "usque ad paratum diem", Pagninus, Montanus. Proverbs 4:19 Ver. 19. 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. Proverbs 4:20 Ver. 20. My son, attend to my words,.... Which go before and which follow after, his doctrines, instructions, cautions, and exhortations; incline thine ear unto my sayings; stoop and bow the ear; listen attentively to what is said, as being of the greatest moment and importance. Proverbs 4:21 Ver. 21. Let them not depart from thine eyes,.... Commit them to writing, frequently read them over; let them be always in sight, as a rule and directory to steer the course of life by.

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.

The paternal admonition now takes a new departure: 20 My son, attend unto my words, Incline thine ear to my sayings. 21 Let them not depart from thine eyes; Keep them in the midst of thine heart. 22 For they are life to all who get possession of them, And health to their whole body. Regarding the Hiph. הלּין (for הלין), Proverbs 4:21, formed after the Chaldee manner like הלּין, הנּיח, הסּיג, vid., Gesenius, 72, 9; - Ewald, 114, c, gives to it the meaning of "to mock," for he interchanges it with הלין, instead of the meaning to take away, efficere ut recedat (cf. under Proverbs 2:15). This supposed causative meaning it has also here: may they equals may one (vid., under Proverbs 2:22) not remove them from thine eyes; the object is (Proverbs 4:20) the words of the paternal admonition. Hitzig, indeed, observes that "the accusative is not supplied;" but with greater right it is to be remarked that ילּיזוּ (fut. Hiph. of לוּז) and ילוּזוּ (fut. Kal of id.) are not one and the same, and the less so as הלּיז occurs, but the masoretical and grammatical authorities (e.g., Kimchi) demand ילּיזוּ.

The plur. למצאיהם is continued, 22b, in the sing., for that which is said refers to each one of the many (Proverbs 3:18, Proverbs 3:28, Proverbs 3:35). מצא is fundamentally an active conception, like our "finden," to find; it means to attain, to produce, to procure, etc. מרפּא means, according as the מ is understood of the "that equals ut" of the action or of the "what" of its performance, either health or the means of health; here, like רפאוּת, Proverbs 3:8, not with the underlying conception of sickness, but of the fluctuations connected with the bodily life of man, which make needful not only a continual strengthening of it, but also its being again and again restored. Nothing preserves soul and body in a healthier state than when we always keep before our eyes and carry in our hearts the good doctrines; they give to us true guidance on the way of life: "Godliness has the promise of this life, and of that which is to come." 1 Timothy 4:8.

[Reformed Biblical] ## 52 EXPOSITION OF THE BOOK OF PROVERBS. of their Lord--"Yet a little time the light is with you: walk while ye have the light, lest darkness come upon you; for he that walketh in darkness knoweth not whither he goeth ." (John, xii. 35, 36) 20. My son, attend to my words; incline thine ear unto my sayings. 21. Let there not depart from thine eyes: keep them in the midst of thine heart. 22. For they are life unto those that find them, and health to all their flesh. These repeated injunctions (Chap. iii. 1; v. 1; vi. 20, 21; xxii. 17) are an admirable pattern to the Christian Parent or Minister. The desire of wisdom, the first step in the path, is encouraged. The means of obtaining, and the privilege when obtained, are pointed out. Eye, then, the treasure of wisdom habitually. A neglected Bible is the melancholy proof of a heart "alienated from God." For how can we have a spark of love to him, if that Book, which is the full manifes- tation of his glory, be despised? And yet a superficial acquaintance with it is of no avail. If our ears were bored to the doors of the sanc- tuary; if the words never departed from our eyes; yet, except they were kept in the heart, our religion would be a notion, not a principle; specu- lative, not practical; conviction, not love. Nor even here must they possess the mere threshold. Let the word be kept in the midst of the heart. Here only can it be operative (Chap. xxiii. 26. Ps. xl. 8; cxix