Proverbs 19:2-4

CRITICAL NOTES.—

Proverbs 19:2. Sinneth, literally “goeth astray.” Delitzsch reads the last clause, “He who hasteneth with the legs after it goeth astray.”

Proverbs 19:3. Perverteth, rather “overtures,” “ruins.”

MAIN HOMILETICS OF Proverbs 19:2

IGNORANCE LEADING TO SIN

I. The soul of man cannot be absolutely without knowledge. There is some knowledge which comes to the soul without any effort on the part of the man, which he has but to live to acquire, just as he has but to open his eyes to see. He is conscious of his own existence—of his personal identity as apart from all the beings and things by which he is surrounded, and of his capability of suffering and enjoyment, of hope and despair. And because of the light within him he cannot be altogether ignorant of the difference between right and wrong, between truth and falsehood. But his necessary knowledge extends to beings and things outside of himself. He knows without any effort much about the men and things which surround him, and the visible things of creation make it impossible that he should be altogether ignorant of the existence of the invisible God and Creator. So the apostle argues in Romans 1:20.

II. There is a knowledge which it is good to be without. There is a knowledge which human nature in its original dignity and sinlessness did not possess, the absence of this experimental knowledge was an essential element of its blessedness. The ignorance of evil was a blessed ignorance in which man’s Creator would have kept him but for his own wilfulness, and the knowledge of which brought him misery. It is the blessedness of the unfallen spirits who have kept their first estate, that although they are conscious of the existence of evil in the universe, they have no experimental knowledge of it, and this ignorance constitutes the blessedness of the ever-blessed God Himself. Those sons of men who, because they are, and ever have been, in perfect health, know nothing experimentally of bodily pain or weakness, find it very good to be without this knowledge, and how much more good is it to be without a knowledge of soul disease and spiritual suffering.

III. But there is an acquired knowledge which is indispensable to a man’s well-being. Intellectual knowledge of some kind is necessary to prevent a man from being a shame to himself and a cumberer of the land. The well-being of the community depends upon one man’s knowing some one thing that another man does not know; no man can know all things or even many things; no man, however great his knowledge, has enough of it to make him independent of the knowledge of others, but every man ought to have such a thorough knowledge of some facts and truths as to enable him to minister first to some of his own daily needs and to contribute something to the well-being of his fellow creatures. Some men must have theoretical knowledge, and others must know how to reduce theories to practice—the knowledge of the one is useless without the knowledge of the other. It behoves some men to investigate the history of the past, and to use the knowledge they so acquire for the good of the present generation, but while they are doing this it is indispensable that others should acquire a knowledge of things as they are at present, and should utilise their knowledge for the attainment of other ends which are quite as good. But intellectual knowledge of some kind is also necessary for the well-being of the mind itself. Man’s mind can no more feed upon itself and be healthy than his body can feed upon itself and live. As the body needs to receive matter into itself to nourish and sustain it, so the mind needs to receive ideas upon which to feed and by which to grow. Without such a reception the intellectual part of a man remains undeveloped, and he is very far from the creature, intellectually considered, that God intended him to be. But there is a kind of knowledge even more needful for man to possess than that which will merely enlarge his mind or promote his temporal well-being. If his existence is to be really blest he must know things which relate to his spiritual well-being—he must be acquainted with the will of God concerning him, both in relation to the life that now is and to that which is to come. It is a calamity to be ignorant of things which fit a man to make the best of the present life, but it is a far greater calamity to be without that knowledge which fits a man for a blessed life beyond death. No man who possesses the revealed Word of God in the Scriptures need be without this most blessed and indispensable knowledge—everyone who thirsts for it may drink of this living water, and every hungry soul may eat of this bread and learn what are the thoughts of God concerning him, and what are the Divine purposes concerning his present and his future (Isaiah 55:1). And to be without this knowledge is indeed “not good,” for it prevents the soul from recovering its lost and original dignity. A knowledge of the glorious God in the face of Jesus Christ is the means by which we are delivered from the penalty and power of sin, and more than recover the position lost by man’s fall. Ignorance here is indeed a fatal ignorance in those who have the knowledge within their reach; it is not good for any human soul to be without this knowledge, and it is most soul-destroying to those who have only to seek it in order to find it.

IV. Some of the evil consequences which flow from ignorance in general and from ignorance of God in particular.

1. Ignorance leads to hasty action, and consequently often to wrong action. For “he that hasteth with his feet sinneth,” and “the foolishness of man perverteth his way.” In common and every-day life we find that the most ignorant people are the least cautious, and act with the least reflection. Knowledge teaches men to think before they act, for it makes men more alive to the importance of their actions. A child will play with gunpowder with as little hesitation as he would with common dust, but a man would not do so, because he knows what would be the consequence if it ignited. A man who had never been in a coalmine, and who was ignorant of the dangers of fire-damp, would be very likely to descend the shaft and enter hastily into the gloomy passages without first testing the state of the air, but a miner would not do so, because he knows more about the matter. He would advance cautiously, and ascertain what was before him before he ventured far. So people who are ignorant of the mind and will of God as revealed in His word act without much thought as to the consequences of their actions—they enter upon a road at the impulse of a passing fancy, without asking themselves whither it leads—they decide upon a certain course of action without thought of the consequences. And such hasting with the feet is always a perversion of a man’s way, a wandering from the right path, for a fallen man does not forsake the evil and choose the good by instinct but by effort founded upon reflection.

2. Spiritual ignorance leads to rebellion against God. It is only a man who does not know God, who “frets against the Lord.” A child because he is ignorant of his father’s motives will fret against the wise and kind restrictions which that father places around him. So men wilfully ignorant that whenever God says “Thou shalt not” He is only saying “Do thyself no harm,” chafe and fret against His moral laws. They will not set themselves to obtain that knowledge of God which the gospel reveals and consequently they look at all His commands through a cloud of ignorance which makes them grievous and heavy instead of easy and light. And there are many mysteries connected with God’s government that will tend to make men’s hearts fretful and discontented if they remain in ignorance of His character. There are many problems in connection with man’s present life which he cannot solve—many apparent contradictions, and much which looks like injustice on the part of Him who rules the world, and every soul who does not know God as He is revealed in His Son will, when he thinks on these things, is likely to be led to harbour rebellious thoughts against Him. When we consider the evil which flows from ignorance of God we can better understand how it is that “the knowledge of the Lord” is so often used in Scripture as synonymous with all that can bless and elevate mankind (see Isaiah 11:9, etc.)

OUTLINES AND SUGGESTIVE COMMENTS

We should desire first the enlightening of the eyes and then the strengthening of the feet. Hence “Make me to understand the way of Thy precepts,” and then, “I will run the way of Thy commandments” (Psalms 119:27; Psalms 119:32). He that would sail safely must get a good pilot before good rowers. Swift horses, without a skilful waggoner, endangers more. He that labours for feet before he has eyes, takes a preposterous course; for, of the two the lame is more likely to come to his journey’s end than the blind.… Hence we see that there is more hope of a vicious person that hath a good understanding, than of an utterly dark and blind soul, though he walks upon zealous feet.… Learn to know God. “How shall we believe on Him we have not known?” (Romans 10:14). Knowledge is not so much slighted here, as it will be wished hereafter. The rich man in hell desires to have his brethren taught (Luke 16:28). Sure if he were alive again, he would hire them a preacher. “The people are destroyed for lack of knowledge.” (Hosea 4:6). If we see a proper man cast away at the sessions for a non legit, with pity we conclude he might have been saved, if he could have read. At that general and last assizes, when Christ shall “come in flaming fire,” woe be to them that “know not God” (2 Thessalonians 1:8). For “He will pour out His fury upon the heathen, that know Him not, and upon the families that call not on His name” (Jeremiah 10:25).… In Proverbs 9:18, the new guest at the fatal banquet is described by his ignorance. “He knoweth not” what company is in the house, “that the dead are there.” It is the devil’s policy, when he would rob and ransack the house of our conscience, like a thief to put out the candle of our knowledge; that we might neither discern his purposes, nor decline his mischiefs.… Indeed ignorance may make a sin a less sin, but not no sin. “I obtained mercy, because I did it ignorantly, in unbelief,” says the apostle (1 Timothy 1:13). The sins of them that know are more henious than the sins of them that know not. But if thou hadst no other sin, thy ignorance is enough to condemn thee, for thou art bound to know. They that will not know the Lord, the Lord will not know them.—T. Adams.

The most innocent of all faults might seem ignorance. The only sin (when philosophically stated) is ignorance. The “chains” that confine the lost (2 Peter 2:4) are “darkness.” The change that overtakes the saved is light (2 Corinthians 4:6). The graces that adorn the Christian all flow from a new intelligence. Our text is literally exact. If the man “has no knowledge,” and that of a deep spiritual sort, his “life is no good;” that is, it possesses none, and is itself a horrid evil. And yet the concluding clause largely relieves the difficulty. The man, knowing there was something wrong, ought to pause, and grope about for the light, just as all would in a dark cavern. Instead of that he rushes darkly on. Here, the inspired finger is put upon the precise mistake. We are warned that we are in blindness. Why not hesitate, then, and cast about us? We push on, knowing we are in the dark. This is the photograph of the impenitent … And yet, the wise man says, he ignores this point of wilfulness, and in his heart is angry with the Almighty. He “perverteth,” or subverteth “his way,” that is, totally upsets and ruins, so that it is no way at all. Nothing could describe more truly the sinner’s path, because it does not reach even the ends that he himself relied on. Death arrives, too, to wreck it totally. And though he has resisted the most winning arts to draw him unto Christ, yet, at each sad defeat, “his heart is angry against Jehovah.”—Miller.

Proverbs 19:2. Haste, as opposed to sloth, is the energy of Divine grace (Psalms 119:60; Luke 19:6). Here, as opposed to consideration, acting hastily is sin. This impatience is the genuine exercise of self-will, not taking time to inquire; not “waiting for the counsel of the Lord.” Godly Joshua offended here (Joshua 9:14). Saul’s impatience cost him his kingdom (1 Samuel 13:12). David’s haste was the occasion of gross injustice (2 Samuel 16:3).—Bridges.

Religion a sentiment and a science. I know of no attack on Christianity more artfully made than that which is attempted when a distinction is attempted to be drawn between religion and theology.… Let us see what the value of religion is, when it is separated from theology. We are told that religion is a sentiment, a temper, a state of mind. Theology is a science, a pursuit, a study.… and it is asserted or insinuated that it may be well with the soul, although it be destitute of spiritual knowledge.… But we, who are called Christians, by the very name we bear, imply that more than devotional sentiment is necessary to make a religious man … You must accept Jesus as the only Saviour if you would escape perdition, and how can you accept Him unless you know Him? Nay, further, how can you accept Him unless you know yourself?… There are many other things which we ought to know and believe, to our soul’s health and comfort; but … the soul that is without knowledge of this, the great Christian scheme, the Divine plan of salvation, is only nominally and by courtesy a Christian soul … Except as bearing upon these truths, the religious sentiment is a luxury and nothing more … It is not the theoretical distinction between the sentiment and the science that we censure, but their separation and divorce.—Dean Hook.

Proverbs 19:3. Such was the foolishness of Adam! First he perverted his way; then he charged upon God its bitter fruit. “God, making him upright,” made him happy. Had he been ruled by his will, he would have continued so. But, “seeking out his own inventions” (Ecclesiastes 7:29), he made himself miserable. As the author of his own misery, it was reasonable that he should fret against himself, but such was his pride and baseness, that his heart fretted against the Lord, as if he, not himself, was responsible (Genesis 3:6). Thus his first-born, when his own sin had brought “punishment” on him, fretted, as if “it were greater than he could bear.” (Ib. Proverbs 4:8). This has been the foolishness of Adam’s children ever since. God has linked together moral and penal evil, sin and sorrow. The fool rushes into the sin, and most unreasonably frets for the sorrow; as if he could “gather grapes from thorns, or figs from thistles.” (Matthew 7:16). He charges his crosses, not on his own perverseness, but on the injustice of God. (Ezekiel 18:25). But God is clear from all the blame (James 1:13): He had shown the better; man chooses the worse. He had warned by his word and by conscience. Man, deaf to the warning, plunges into the misery; and, while “eating the fruit of his own ways,” his heart frets against the Lord. “It is hard to have passions, and to be punished for indulging them. I could not help it. Why did he not give me grace to avoid it?” (See Jeremiah 7:10). Such is the pride and blasphemy of an unhumbled spirit. The malefactor blames the judge for his righteous sentence. (Isaiah 8:21; Revelation 16:9; Revelation 16:21).—Bridges.

This was the case in Greece as well as in Judea; for Homer observed that “men lay those evils upon the gods, which they have incurred through their own folly and perverseness.” … This is often the case with regard—

1. To men’s health. By intemperance … indolence … or too close application to business … or unruly passions, they injure their frame … and then censure the providence of God.

2. To their circumstances in life.… Men complain that providence frowns on them … when they have chosen a wrong profession, despising the advice of others … or when they have brought themselves into straits by their own negligence.

3. To their relations in life. They complain of being unequally yoked … when they chose by the sight of the eye, or the vanity and lusts of the heart.… They complain that their children are undutiful … when they have neglected their government.

4. To their religious concerns. They complain that they want inward peace when … they neglect the appointed means of grace … and that God giveth Satan power over them when by neglect they tempt the tempter.—Job Orton.

For Homiletics on the main thought of Proverbs 19:4 see on chapter Proverbs 14:20, page 370.

SUGGESTIVE COMMENT

They are friends to the wealth, not the wealthy. They regard not qualis sis, but quantus—not how good thou art, but how great.… These flatter a rich man, as we feed beasts, till he be fat, and then fall on him.… These friends love not thy soul’s good, but thy body’s goods.—T. Adams.