Is not the way of transgressors pleasant in prospect, although it ends in death? No; sin barters away future safety but does not secure present peace in return. Things are not always what they seem. The pleasures of sin are not only limited in their duration, they are lies even while they last. . . . The race is torture and the goal perdition. . . . But the right way is not a soft and silky path for the foot of man to tread upon; and, if one thing happens to all in the journey of life, what advantage have the good? Much every way, and specifically thus: The hardness which disciples experience in following their Lord is righteousness rubbing on their remaining lusts, and so wasting their deformities away; whereas the hardness of a transgressor’s way is a carnal mind in its impotent enmity dashing itself against the bosses of the Almighty’s buckler. . . . As the pains of cure differ from the pains of killing, so differs the salutary straitness which presses the entrance at the gates of life, from the hardness which hurts transgressors as they flee from God.—Arnot.
Sin, as of its nature, sinks always lower under bond (ver. 13), and must, therefore, de jure, be “perpetual” (see Miller’s rendering, in [Critical Notes]). For, strange enough, the man without “good intelligence,” i.e., the best kind of knowledge, neglects to act on what knowledge he has. The worst man has knowledge enough to save him—that is (to expound an averment which is only in one sense true), God’s goodness is such that if a man would use the light he had, he would start from that point, and be helped into the kingdom.—Miller.
Different senses have been affixed to these words—1. “Good understanding showeth favour to others”—i.e., is mild and conciliatory, while the “way of transgressors is hard, unyielding, stern.” 2. “Ingenuous manners procure favour; but rugged is the path of the artful”—i.e., exposing him to incessant difficulties, while open dealing makes a man’s way plain before him. 3. More probably the meaning in both parts of the verse terminates on the person’s self. Intelligent and sound judgment, by fitting a man to be a wise and useful counsellor, procures him favour. On the contrary, the “way of transgressors,” like “Bypath Meadow” in the Pilgrim’s Progress, presents at its entrance all that is tempting to allure into it, but supplies no real enjoyment to the traveller in it at last.—Wardlaw.
Wicked men live under a hard taskmaster. “I was held before conversion,” said Augustine, “not with an iron chain, but with the obstinacy of my own will.” The philosophical infidel bears the same testimony. “I began to fancy myself in a most deplorable condition, environed with the deepest darkness on every side” (Essays, I. 458). Voltaire, judging of course from his own heart, pronounces, “In man is more wretchedness than in all other animals put together. Man loves life, yet knows he must die.” “I wish,” continues the wretched witness for his master, “I had never been born.” The worldly infidel adds his seal to the record. Colonel Gardiner declared, that in his course of wickedness he had often envied the existence of a dog.—Bridges.
The hardness of the transgressor’s way. I. A truth to be confirmed. It is hard to themselves—to others, to their families, their friends, to society. II. A dispensation to be approved. It illustrates the mingled justice and mercy of God, who has made the way to hell difficult. The hardness of the way of sin is often the means of stopping sinners in their course. The sufferings of the wicked operate as a check and preservative to the righteous. III. A warning to be enforced. Take care how you take the first step. Be anxious, if you have entered the road, to retrace your step. Remember that the hardness of the way is nothing like the bitterness of the end.—S. Thodey.
main homiletics of verse 16.
Dealing with Knowledge.
For a definition of prudence see Homiletics on chap. [viii. 12, 13], page 109. Carrying out the thought that prudence is wisdom applied to practice, we remark,
I. That a prudent man deals, or acts with knowledge from a sense of responsibility. 1. In commercial life. No prudent man will engage in any business transaction without first making himself thoroughly acquainted with it in all its bearings. He will, if possible, look far into the future and weigh probabilities and calculate results, so as to secure himself from ultimate loss. He will not deal with the matter at all unless he understands it. This we conceive is “dealing with knowledge.” And it is the course pursued by every prudent man of business from a sense of responsibility. He feels that he has obligations to fulfil to others and a character to maintain, and therefore he thinks before he acts. A man who values his life at all will not deliberately walk over a precipice, and a prudent man will not go very near the edge, he will know what is the safe distance at which he may walk without even risking the possibility of a false step. 2. As a teacher or leader of others. A man who undertakes the guidance of his fellow-creatures in any way, is especially bound to “deal with knowledge.” If he is a teacher of youth, and is a prudent man, he will make it his business to know his pupils, to become acquainted with the best methods of imparting instruction and developing their mental and moral powers. He feels that they are in his hands very much as clay in the hands of the potter, and that it depends very much upon him whether they become vessels of honour or dishonour, and this invests all his dealings with them with a deep sense of responsibility. So with the statesman, the Christian teacher, or any other man who finds himself entrusted with influence over his fellows. Prudence is almost as necessary as goodness and right intentions. A man may have abundance of wealth at his disposal whereby to accomplish some desired end. But if he does not know how to use it, he may as surely miss his aim as if he were poor. So a man may have much spiritual wealth and an earnest desire to use it for the good of others, but if he is not a prudent man—if he neglects to acquire a knowledge of the how, and the when, and the where to do it, he may not only fail to realise his desire, but may cause his good to be evil spoken of. And the principle applies to every good man, however limited his sphere or humble his position. It is the special trade of a good man to do good, but he may greatly injure his trade by neglecting to “deal with knowledge.” “What king,” says our Lord, “going to make war against another king, sitteth not down first, and consulteth whether he be able with ten thousand to meet him that cometh against him with twenty thousand?” (Luke xiv. 31). It is implied that this man has a sense of the importance of the undertaking upon which he is about to embark, that he duly estimates the possible loss or gain which may result from it. He may serve as an illustration of what is meant by a prudent man “dealing with knowledge” in any and every step of life, whether it be apparently great or small, weighty or trivial. For there are no little things in human life—the greatest issues often hang upon what men ignorantly call trifles.
II. A fool by rash and inconsiderate conduct “layeth open” or “publishes” his folly. It is implied by contrasting him with the prudent man who “deals with knowledge” that he deals without it, that he leaps before he looks and walks in the dark when he might avail himself of a light to guide him. Such conduct arises from a lack of the sense of responsibility. He does not consider what is involved in his failure, how much misery may thus be entailed on himself and others. Every man who does not weigh results proves himself thereby to be a fool.