One who walks with wise men grows wise, but a companion of fools suffers harm.
Parallel Translations
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One who walks with wise men grows wise, but a companion of fools suffers harm.
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He that walketh with wise men shall be wise: but a companion of fools shall be destroyed.
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He that walketh with wise men shall be wise; but the companion of fools shall smart for it.
Cross-references (21)
Passages linked to Proverbs 13:20 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- 1 Corinthians 15:33-34 Don’t be deceived! “Evil companionships corrupt good morals.” Wake up righteously, and don’t sin, for some have no knowledge of God. I say this to your shame.
- Proverbs 15:31 The ear that listens to reproof lives, and will be at home among the wise.
- Proverbs 9:6 Leave your simple ways, and live. Walk in the way of understanding.”
- 2 Corinthians 6:14-18 Don’t be unequally yoked with unbelievers, for what fellowship do righteousness and iniquity have? Or what fellowship does light have with darkness? What agreement does Christ have with Belial? Or what portion does a believer have with an unbeliever? What agreement does a temple of God have with idols? For you are a temple of the living God. Even as God said, “I will dwell in them and walk in them. I will be their God and they will be my people.” Therefore “ ‘Come out from among them, and be separate,’ says the Lord. ‘Touch no unclean thing. I will receive you. I will be to you a Father. You will be to me sons and daughters,’ says the Lord Almighty.”
- Psalms 119:63 I am a friend of all those who fear you, of those who observe your precepts.
- Revelation 18:4 I heard another voice from heaven, saying, “Come out of her, my people, that you have no participation in her sins, and that you don’t receive of her plagues,
- Proverbs 1:11-19 If they say, “Come with us. Let’s lay in wait for blood. Let’s lurk secretly for the innocent without cause. Let’s swallow them up alive like Sheol, and whole, like those who go down into the pit. We’ll find all valuable wealth. We’ll fill our houses with plunder. You shall cast your lot among us. We’ll all have one purse.” My son, don’t walk on the path with them. Keep your foot from their path, for their feet run to evil. They hurry to shed blood. For the net is spread in vain in the sight of any bird; but these lay in wait for their own blood. They lurk secretly for their own lives. So are the ways of everyone who is greedy for gain. It takes away the life of its owners.
- Malachi 3:16 Then those who feared Yahweh spoke one with another; and Yahweh listened, and heard, and a book of memory was written before him, for those who feared Yahweh, and who honored his name.
- Hebrews 10:24 Let’s consider how to provoke one another to love and good works,
- Proverbs 7:22-23 He followed her immediately, as an ox goes to the slaughter, as a fool stepping into a noose. Until an arrow strikes through his liver, as a bird hurries to the snare, and doesn’t know that it will cost his life.
- 1 Kings 12:8 But he abandoned the counsel of the old men which they had given him, and took counsel with the young men who had grown up with him, who stood before him.
- Acts 2:42 They continued steadfastly in the apostles’ teaching and fellowship, in the breaking of bread, and prayer.
- Genesis 13:12-13 Abram lived in the land of Canaan, and Lot lived in the cities of the plain, and moved his tent as far as Sodom. Now the men of Sodom were exceedingly wicked and sinners against Yahweh.
- 1 Kings 12:10 The young men who had grown up with him said to him, “Tell these people who spoke to you, saying, ‘Your father made our yoke heavy, but make it lighter to us;’ tell them, ‘My little finger is thicker than my father’s waist.
- Proverbs 2:12-20 to deliver you from the way of evil, from the men who speak perverse things, who forsake the paths of uprightness, to walk in the ways of darkness, who rejoice to do evil, and delight in the perverseness of evil, who are crooked in their ways, and wayward in their paths, to deliver you from the strange woman, even from the foreigner who flatters with her words, who forsakes the friend of her youth, and forgets the covenant of her God; for her house leads down to death, her paths to the departed spirits. None who go to her return again, neither do they attain to the paths of life. So you may walk in the way of good men, and keep the paths of the righteous.
- Proverbs 7:27 Her house is the way to Sheol, going down to the rooms of death.
- 2 Chronicles 19:2 Jehu the son of Hanani the seer went out to meet him, and said to king Jehoshaphat, “Should you help the wicked, and love those who hate Yahweh? Because of this, wrath is on you from before Yahweh.
- Genesis 14:12 They took Lot, Abram’s brother’s son, who lived in Sodom, and his goods, and departed.
- 1 Kings 22:4 He said to Jehoshaphat, “Will you go with me to battle to Ramoth Gilead?” Jehoshaphat said to the king of Israel, “I am as you are, my people as your people, my horses as your horses.”
- 1 Kings 22:32 When the captains of the chariots saw Jehoshaphat, they said, “Surely that is the king of Israel!” and they came over to fight against him. Jehoshaphat cried out.
- Song of Solomon 1:7-8 Tell me, you whom my soul loves, where you graze your flock, where you rest them at noon; for why should I be as one who is veiled beside the flocks of your companions? If you don’t know, most beautiful among women, follow the tracks of the sheep. Graze your young goats beside the shepherds’ tents.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (18 sources)
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Geneva Bible translators 1599 · Public Domain As he is partaker of their wickedness, and beareth…
As he is partaker of their wickedness, and beareth with their vices, so shall he be punished alike as they are.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Pro 13:20 He that walketh with wise [men] shall…
Pro 13:20 He that walketh with wise [men] shall be wise: but a companion of fools shall be destroyed.
Ver. 20. He that walketh with wise men shall be wise.] He that comes where sweet spices and ointments are stirring, doth carry away some of the sweet savour, though he think not of it; so he that converseth with good men shall get good. Holiness is such an elixir as by contaction (if there be any disposition of goodness in the same metal) it will render it of the property. A child having been brought up with Plato, and afterwards hearing his father break out into rage and passion, said, I have never seen the like with Plato. {a}
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But a companion of fools shall be broken.] There is an elegance in the original that cannot be told in English. Bede, by a companion or friend of fools here, understands those that take delight in jesters, stage players, and such idle companions, unprofitable burdens - fruges consumere nati, the botch and canker of the commonwealth. Theatra iuvenes corrumpunt, saith Plato. {b} Ludi praebent semina nequitiae, saith Ovid. The Lacedemonians would not admit any of them, that so they might not hear anything contrary to their laws, whether in jest or in earnest. And Henry III, Emperor of Germany, when a great sort of such fellows flocked together at his wedding, sent them all away, not allowing them so much as a cup of drink, 1044 AD. {c}
{a} Seneca, De Ira, lib. iii. cap. 11.
{b} Plutarch.
{c} Func., Chron.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain Walketh; commonly converseth and associateth himself.
Walketh; commonly converseth and associateth himself.
Shall be wise; shall learn wisdom and goodness, both from their counsels and examples. The design of this proverb is to show the wonderful influence which a man’s society hath upon him, either to save, or to corrupt and destroy him.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain Note, 1. Those that would be good must keep…
Note, 1. Those that would be good must keep good company, which is an evidence for them that they would be good (men's character is known by the company they choose) and will be a means of making them good, of showing them the way and of quickening and encouraging them in it. He that would be himself wise must walk with those that are so, must choose such for his intimate acquaintance, and converse with them accordingly; must ask and receive instruction from them, and keep up pious and profitable talk with them. Miss not the discourse of the elders, for they also learned of their fathers, Ecclesiasticus 8:9. And (Ecclesiasticus 6:35), Be willing to hear every godly discourse, and let not the parables of understanding escape thee. 2. Multitudes are brought to ruin by bad company: A companion of fools shall be broken (so some), shall be known (so the Septuagint), known to be a fool; noscitur ex socio - he is known by his company. He will be like them (so some), will be made wicked (so others); it comes all to one, for all those, and those only, that make themselves wicked, will be destroyed, and those that associate with evil-doers are debauched, and so undone, and at last ascribe their death to it.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain He that walketh with wise men shall be wise,....…
He that walketh with wise men shall be wise,.... Who is a companion of them that fear the Lord; converses frequently with them in private about spiritual and experimental things, and walks with them in public in all the commandments and ordinances of the Lord; he by those means grows wiser and wiser, gains a large stock of spiritual knowledge and experience; for this holds good both in natural and spiritual wisdom, a man of any capacity at all will improve by keeping wise company;
but a companion of fools shall be destroyed; the Vulgate Latin version renders it, "shall become like them"; be a fool as they are, and grow still more and more foolish. The Septuagint version is, "shall be known"; known by the company he keeps to be a fool also: or rather, "shall be broken" (t); ruined and destroyed, "evil communications corrupt good manners", Co1 15:33, and so bring to ruin and destruction.
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(t) "conteretur", Pagninus, Montanus, Piscator, Mercerus, Gejerus; "conquassabitur", Cocceius; "fragetur", Michaelis; "infringetur", Schultens, so Ben Melech.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Adam Clarke 1810 · Public Domain Verse 20. He that walketh with wise men shall…
Verse 20. He that walketh with wise men shall be wise] To walk with a person implies love and attachment; and it is impossible not to imitate those we love. So we say, "Show me his company, and I'll tell you the man." Let me know the company he keeps, and I shall easily guess his moral character.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Pro 13:20-21. He that walketh with wise men —…
Pro 13:20-21. He that walketh with wise men — That is, who keeps company, and commonly converses with them; shall be wise — Shall learn wisdom and goodness, both from their counsels and examples; but a companion of fools — But he who associates himself with the wicked; shall be destroyed — Shall be as certainly ruined as he will be unavoidably infected with their wickedness. Evil pursueth sinners — The evil of punishment, in proportion to their evil of sin, shall certainly, sooner or later, overtake them, although they may please themselves with hopes of impunity; but to the righteous good shall be repaid — The good which men, truly righteous, do, will infallibly return into their own bosoms, and reward them with many blessings.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Charles Bridges 1846 · Public Domain Every one desires to engrave his own image upon…
Every one desires to engrave his own image upon his companions. We naturally therefore take our mold from their society. It is not left to us to determine, whether there shall be any influence; only, what that influence shall be. Walking with the wise — under their instruction, encouragement and example — we shall be wise. Our principles and habits will be fixed, our interest excited, and the resolution formed — "We will go with you, for we have heard that God is with you." (Zec 8:23 .) See here the blessing of living in a godly family, hearkening daily to "the wise man’s learning" (Pro 16:23 . 1Ki 10:8 ), or in membership with a Church, where each imparts from his store for the increase and edifying of the body. (Eph 4:15-16 .) Mark — young people — the responsibility of the choice of friends. How much hangs upon the determination to be "a companion of all them that fear God, and keep his precepts!" (Psa 119:63 .) The world may allure, the ungodly may mock, the evil heart may consent to their voice. But seek you strength from God, and resolve to walk with the wise — "as the LORD liveth, and as my soul liveth, I will not leave thee." (2Ki 2:4 .) Walk with those, whose acquaintance (as Bp. Burnet testified of his intercourse with Abp. Leighton), will be a special talent, to give account of to God.
Joash, while he walked with his wise guardian, was wise. But when, after his guardian’s death, he became a companion of fools, he was destroyed. (2 Chronicles 24.) And how often does the scaffold warn us of the "corruption from evil communications!" (1Co 15:33 . Psa 1:1-6 . Psalms 18. - 21.; Psa 106:28, Psa 106:35 .) Many a promising professor has been brought step by step to destruction. The horror of sin, the instinctive recoil from it, gradually abates. The fear of God — that cover from sin (Gen 39:9 . Neh 5:15 ) — is weakened. The hold on the great hopes of the gospel is relaxed. Other objects gain the ascendancy from this disastrous commerce, and the ruin is complete. And when — we might ask — have the godly companied with fools, without injury to their profession, and hazard to their souls? (2Ch 18:3 ; 2Ch 19:2 .) If we can live in a worldly element, without feeling out of our own element; if we can breathe a tainted atmosphere, without sensibility of infection; if we can familiarize ourselves with the absence of religion in the ordinary intercourse of life, is there no ground of alarm, lest unsubdued worldliness should be regaining dominion?
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The first warning to sinners just plucked out of the fire, was — "Save yourselves from this untoward generation." (Act 2:40 .) And the rule will be to the end — "Have no fellowship with the unfruitful works of darkness, but rather reprove them." (Eph 5:11 . 2Co 6:14-16 .) Connection we must often have with them. (1Co 5:10 .) But let our delight be with the saints of God. (Psa 16:3 .) God may soon decide for an halting professor. His patience may be exhausted. His justice may take its course; and those, who are now his companions in folly, will be his tormentors in hopeless misery.
Charles Bridges, An Exposition of the Book of Proverbs (1846) — public domain. Text from a community e-Sword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain Become. Septuagint, "be known." A person’s disposition may be…
Become. Septuagint, "be known." A person’s disposition may be seen by the company which he frequents.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain The benefits of good and evil of bad society…
The benefits of good and evil of bad society are contrasted.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 20. Walketh with wise men — This may be…
20. Walketh with wise men — This may be read imperatively: Walk with wise men and be wise. “This expresses the influence of good associates upon the character. A subject thus beautifully illustrated by the Persian moralist, Saadi. A friend of mine put into my hands a piece of scented clay; I took it and said to it, Art thou musk or ambergris, for I am charmed with thy perfume? It answered, I was a despicable piece of clay, but I was sometime in the company of the rose, by which means the sweet quality of my companion was communicated to me: otherwise I should only be a bit of clay as I appear to be.”
A companion of fools — Morally so — wicked persons.
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Shall be destroyed — Or shall become bad. “He that delighteth in fools showeth himself as evil,” or “becometh base.” — Zockler. See note on Pro_11:15.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 20. He that walketh] Or (with a change of…
20. He that walketh] Or (with a change of Heb. vowel points), Walk with wise men and be wise.
destroyed] Lit. be broken. See Pro_11:15, where the same word is rendered shall smart for it. He who is the companion of fools in friendship shall become their companion in destruction. Comp. Pro_1:10; Pro_1:18.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (20) Shall be destroyed—i.e., morally ruined.
(20) Shall be destroyed—i.e., morally ruined.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain He that walketh with wise men shall be wise;…
He that walketh with wise men shall be wise; or, according to the Khetib, walk with wise men, and thou shall be wise. Ecc 6:36, "If thou seest a man of understanding, get thee betimes unto him, and let thy foot wear the steps of his door." So the Greek maxim Sofoiv omilwn kautosh sofov . "With wise conversing thou wilt wise become. and Eurip., "Rhesus," 206 Sofou par andro sofon ti manyanein . "A man that"s wise will thee true wisdom teach.
A companion of fools shall be destroyed; literally, shall be broken, shall suffer moral ruin; Revised Version margin, "shall smart for it." But the antithesis is not well brought out by this rendering: and as the word may bear the sense of "doing ill" as well as of "suffering ill," the interpretation of the Vulgat. intimates the correct idea of the clause: "The friend of fools shall turn out the same;" "He who associates with fools shall do evil." Septuagint, "He who roams about with fools shall be known." "Tell me your companions, and I will tell you what you are." "Talis quis esse putatur qualis ei est sodalitas.
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A Dutch proverb says, "He that lives with cripples learns to limp;" and the Spanish, "He that goes with wolves learns to howl." We have a homely English proverb, "He that lies down with dogs shall rise up with fleas;" so the Orientals say," He that takes the raven for his guide shall light upon carrion.
Friendship: a sermon to the young.
We have here a topic which comes very close home to us all, but especially to the young.
I GOD HAS GIVEN US GREAT POWER OVER ONE ANOTHER. There are two sources of power we exercise.
1. That of ideas. As we speak or write to one another, we impart ideas to the mind; and as thought lies beneath feeling, and feeling beneath character and conduct, (see homily on Pro_12:5) it is clearly of the gravest consequence what ideas we do instil into the mind of another. These ideas include information or knowledge, the presentation of motive and inducement, new aspects in which things are regarded, new views and conceptions of life, etc.
2. That of influence. As we associate with one another, we influence one another by
a. the character which commands respect;
b. affectionateness of disposition;
c. charm of manner;
d. strength of will;
e. superiority in age or in social position;
f. facility and force of utterance.
All these are elements of influence; they are sometimes united, and in combination they become a great moral force.
II CLOSENESS OF INTIMACY SHOWS THIS POWER AT ITS HEIGHT. When two "walk together because they are agreed;" when there is a close and intimate union of heart. with heart, of mind with mind, there is an opening for the exertion of a power immeasurably great. Friendship has done more than anything else to enlarge or to warp the mind, to save or to betray the soul, to bless or to corrupt the life. The influence of a beloved friend or of a favourite author is wholly beyond calculation, and is almost beyond exaggeration. We give ourselves to one another; we impress our mind upon one another; we draw one another up or we drag one another down. Hence
III IT IS OF SUPREME IMPORTANCE THAT WE CHOOSE OUR FRIENDS WELL. The friendships we form will either make or mar us. We shall certainly be conformed in spirit and in character to those whom we admit to the sanctuary of our soul; our lives will move with theirs toward the same goal; and we shall share their destiny for good or evil. How needful, then, that we bring to this choice our whole intelligence, our greatest care, that we do not let the accidents of locality or family connection or business association decide the intimacies of our life! There is no action on which our future more decisively depends than on this choice we make; let youth and young manhood (womanhood) look well to it. He that walketh with wise men will himself be wise, and he will reap all the fruits of wisdom; but the companion of fools, of those who fear not God and who honour not man, of the irreligious and the immoral, will be destroyed with a terrible, because a spiritual, destruction.
IV HOW WISE TO WALK THE PATH OF LIFE WITH A. DIVINE FRIEND! with him who himself is "the Wisdom of God;" intimacy with whom will draw our spirit up toward all that is worthiest and noblest; whose presence will ensure guardianship from all serious evil, and enrichment with every true blessing, and will gladden with all pure and lasting joy. C.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain He that walketh with wise men shall be wise:…
Pro_13:20
He that walketh with wise men shall be wise: but a companion of fools shall be destroyed.
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Walking with wise men a means of attaining wisdom
I. What is it to walk with wise men? It is to choose persons of that character for our intimate friends, and voluntarily join in their company and conversation. Walking is the motion which one chooseth. Walking with a person denoteth a friendly communication and delightful society, taking him into our councils, intimating our difficulties to him, seeking his advice and depending on his aid. The mere involuntary presence with the vicious, or being unwillingly deprived of the society of the good, is not a trespass against the rule here recommended. It may be necessary for good men to converse familiarly with the wicked, yet this may be without a participation in their crimes. Our Saviour conversed with publicans and sinners: The present state of human affairs requireth that we associate with men of all characters. And, in nearer relations, scarce is there any so happy as to be free from the company of fools. On the other hand, it is not to be supposed that the mere advantage of any mans providential situation will entitle him to the benefit of walking with wise men. The necessary thing is voluntarily to associate, and of choice enter into intimacies of friendship with the wise. Men of all capacities and conditions show a desire for conversation and society. Everybody wants company. Agreeableness of character and disposition directeth mens choice of company. Walking with wise men imports the improvement of conversation for the purposes of wisdom. Our choice should be determined with regard to virtue.
II. The influence and efficacy of walking with wise men as a means of attaining wisdom. Company has a great share in forming the tempers and manners of men. The influence is explained by--
1. A desire to be agreeable to those we converse with. This is powerful in human nature. The desire of approbation is strong.
2. The force of example. Mankind is prone to imitation. To represent religion in precepts does not so powerfully move the affections as when we see it delineated in life. The rules of religious virtue are reduced to practice in men of like passions with us, who also were compassed about with infirmities. Though their example is but imperfect, yet it is very worthy of our imitation, and most sensibly reproaches our failures. The nearer the example is the greater force it has. We are specially influenced, not by the example of saints and martyrs, but by the less celebrated instances of piety and virtue in our own familiar acquaintance.
Practical reflections:
1. Wise, that is, virtuous and good men, are a great blessing to the world, though they are frequently despised in it. Good lives are the most effectual preachers of righteousness, and continually solicit men to reform.
2. Bad men are not only useless to the greatest purposes of life, but mischievous in society.
3. We ought to be very careful in the choice of our friends and intimate companions. It is not every kind of familiarity among men that is worthy the sacred name of friendship. When founded on selfish, corrupt affections and passions, it is not only vicious, but humoursome, precarious, and inconstant, yielding no solid and abiding pleasure. (J. Abernethy, M.A.)
The influence of conversation, with the regulation thereof
Conversation has ever had a mighty influence on the conduct of human life. The regulation of it has, in all ages, demanded the utmost prudence and caution.
I. Men generally become such as the company they keep. All men are naturally lovers of themselves, and therefore the most effectual way of endearing and obliging one another is by mutual respects and compliances: no man can make his court more effectually to another than by falling in with him in opinion and practice, approving his judgment, and observing his inclinations: this is that which flatters our self-love, the predominant principle in our natures; this is that which renders society agreeable and friendship lasting. Ere we can be pleased ourselves, or please others, we must be mutually fashioned and moulded into an agreement and conformity of principles and morals, we must be acted and governed by the same affections and inclinations, and moved and led by the same desires and passions. Hence the proposition that men generally are such as their companions are. Two things in wise men never fail to work upon their friends and acquaintances.
1. Good discourse. What light, what strength, what pleasure does it minister! How it awakens the conscience and purifies the heart! The lips of the wise disperse knowledge. Such discourse ministers grace unto the hearers.
2. Good example. Virtue never appears so beautiful and lovely as in action. It is represented with much more life in the practice of a wise and good man than it can be in rules and precepts. The excellences and perfections of a friend are very strong incitements to emulation and very sensible reproofs of our remissness. A good life in a companion is certainly a mighty motive and encouragement for us. We see in him not only what we ought to do, but what we may do. Whatever is possible to him is possible to us.
As to the influence of bad company, it is clear that sin is catching and infectious; ill principles and practices are soon propagated.
1. Sin is the cement of the friendships and intimacies of sinners.
2. Ill company naturally instils and propagates vicious principles, worldly maxims, sensual carnal improvements.
3. Ill company creates confidence in sin.
II. Happiness is the fruit of wisdom, and misery of folly. Both reason and revelation and experience tell us that sin is fruitless and dishonourable. Righteousness fills the mind with peace and joy; sin tortures it with contradictions and unreasonable passions, with the guilt and the terrors of the Lord.
III. Advice as to keeping company.
1. We must be very cautious what company we keep.
2. We must endeavour to make the best use of it.
3. We must be fully persuaded that the due government of ourselves in this point is a matter of the highest moment. (J. Lucas.)
The attainment of wisdom
I. What is meant by walking with the wise?
1. It means, to converse with the writings of the wise.
2. To choose wise persons for our companions and to lose no opportunity of receiving their advice and instruction. Providence may appoint a good mans station amongst sinners, either for a trial of his integrity, or to give him opportunity to use his best endeavours to reclaim them. Civil communities, so absolutely necessary for mankind, are composed of good and bad in such a variety of degrees that there are few good without some bad qualities, and few bad without some good ones. Men are disposed to seek society and to form acquaintances, larger or lesser, for their worldly concerns and for their mutual satisfaction and entertainment. This general inclination, or instinct, operates freely and variously, and for the most part it induces men to seek those who are of a like character and disposition with themselves.
II. The influence and efficacy which such conduct hath towards the attainment of wisdom. Conversation hath a considerable share in forming the tempers and manners of men. Their behaviour and their moral and religious dispositions depend much on the company they keep. The influence which the behaviour and discourse of others hath upon us may be ascribed to two causes.
1. A desire of being agreeable to those with whom we are familiar.
2. To the force of example. And the nearer the example is the more force it acquires. (John Jortin, D. D.)
Walking with wise men
I. The import of the character commended. Wise man.
1. Wisdom is that rectitude of mind which enables a man to judge what are the best ends, and what are the best means to obtain those ends. They are wise in the highest sense who possess a knowledge of God, and of spiritual truth.
2. Wisdom includes a reverent obedience to the Divine commands, and an earnest concern for personal salvation.
II. The method of the association advised. That we walk with wise men; hold mental intercourse and fellowship with them. Two modes by which this association may be formed.
1. By studying their writings.
2. By cultivating their personal friendship.
III. The value of the promise secured. Shall be wise. He shall rise, by association, to the attainment of the same character as that with which he has been connected. If we be rendered wise, we have--
1. The possession of dignity.
2. The capacity of usefulness.
3. The certainty of happiness. (James Parsons.)
Influence of good associates
This subject is illustrated by the Persian moralist Saadi: A friend of mine put into my hands a piece of scented clay; I took it, and said to it, Art thou musk or ambergris, for I am charmed with thy perfume? It answered, I was a despicable piece of clay, but I was some time in the company of the rose; the sweet quality of my companion was communicated to me, otherwise I should only be a bit of clay, as I appear to be.
Character affected by intercourse
By wisdom is meant religion.
I. He that walks with religious men will become religious. The term walk signifies a continued course of conduct, or a manner of living, in which men persevere till it becomes habitual. The place to which every religious person is travelling is heaven. All who would walk with them must make heaven the object of their pursuit. The only way to heaven is Jesus Christ. All who walk with religious persons must agree in assenting to this truth.
1. The fact that a person chooses to associate with religious characters, in religious pursuits, proves that he is already the subject of serious impressions.
2. He who walks with religious persons, will see and hear many things which powerfully tend to increase and perpetuate those serious impressions.
3. One who walks with religious men must be the subject of serious impressions for many years successively. He who continues to walk with religious men to the end of his life will become religious.
II. A companion of sinners shall be destroyed. That is, one who chooses for his associates persons who are regardless of religion.
1. Such an one is the subject of no religious impressions; he has few, if any, serious thoughts.
2. Such an one takes the most effectual way to prevent any serious impressions ever being made on his mind.
3. Such an one takes the most effectual way to banish those serious thoughts that do come.
4. Such an one gets confirmed in habits and feelings opposed to his ever becoming religious. (E. Payson, D.D.)
The power of association
Every one exerts an influence on some others, and in turn is acted on by them. It is vain to endeavour to escape, or destroy, this mutual influence. There is a strong tendency in human character to the assimilating itself to that of those with whom it is in contact. The text represents the acquisition of wisdom as a direct consequence of the associating, or walking with, the wise. The association must be both intimate and voluntary. There is in all of us the desire of being esteemed or approved. This desire of approval is nearly allied, if not identical with, that dislike of being singular which has so mighty an operation on all classes of mind. It is almost a necessary consequence on this, that we shall gradually, though perhaps imperceptibly, assimilate ourselves to the tastes and tendencies of our companions. Illustrate a man, not of vicious habits himself, thrown continually into association with the dissolute. Unless he has great moral courage, he will inevitably assimilate to the vicious. His virtuous principles get secretly undermined. We cannot argue, with equal probability, that if the case were that of a vicious man associated with virtuous the result would be a conformity of character. There is a tendency in our nature to the imitation of what is wrong, but not--at least not in the same degree--to the imitation of what is right. There is, however, a strong probability that, through association with virtuous men, the vicious will in a degree be shamed out of his viciousness. If you add the force of example to the desire of approval, the probability will be heightened. Known facts of experience bear out our text. Then walk with the wise that are dead--be specially careful what authors, what books you make your companions. And walk with the wise of the living, with the virtuous, with the righteous. Nay, walk with God. (H. Melvill, B.D.)
Ruinous company
Sin is catching, is infectious, is epidemic. Not appreciating the truth of my text, many a young man has been destroyed.
1. Shun the sceptic.
2. Shun the companionship of idlers.
3. Shun the perpetual pleasure-seeker. Rather than enter the companionship of such, accept the invitation to a better feast. The promises of God are the fruits. The harps of heaven are the music. Clusters from the vineyards of God have been pressed into the tankards. Her name is religion. Her ways are ways of pleasantness, and all her paths are peace. (T. De Witt Talmage.)
The grand fellowship and assimilation in lifes path
I. The grand fellowship in lifes path. Though fools crowd the path of life, there are many wise men here and there. Who are the wise men?
1. The men who aim at the highest end of existence. What is the highest end? Not wealth, pleasure, fame, etc. The highest end of man, the only worthy end, is eternal perfection of character, spiritual assimilation to Gods perfection. Who are the wise men?
2. The men who employ the best means to reach that end. Who are the wise men?
3. The men who devote the best time in the employment of those means.
II. The glorious assimilation in lifes path. Shall be wise.
1. There is a transforming power in the ideas of the truly wise. The ideas of wise men are like the rays of the sun--warm, bright, touching all into life. In the Bible you have these ideas in their mightiest form.
2. There is a transforming power in the sympathies of the truly wise. Sympathy is a mighty power. Even a touch of it in the dropping tear, the faltering voice, the quivering lip, will often move a soul to its centre. The sympathies of the wise man are deep, spiritual, genuine, Christlike. They are morally electric.
3. There is a transforming power in the example of the truly wise. All moral character is formed on the principle of imitation. But we imitate only what we love and admire; and the character of the wise man has in it what alone can command the highest love and admiration of the soul. It has moral beauty--the beauty of the Lord.
From this subject we learn--
1. That the choice of companions is the most important step in life.
2. That godly literature has an inestimable value.
3. That the Church institution is a most beneficent appointment. (Homilist.)
Companionship of the young
The subject of companionship and its consequences is one of deep interest and constant application to all stages of life; but it concerns especially the young. There are few matters about which the young should be more careful, and there are few about which many of the young are more careless. Companionship is a human necessity. Man seeks for it by an instinct of his nature, as certainly and irrepressibly as whales go in schools, fish in shoals, cattle in herds, birds in flocks, and bees in hives. Companionship, in itself, is not an evil thing, but a good. But it may be sadly perverted, and thus become bad, and the source and spring of untold badness. Men can turn good to evil. The very best of Gods things may be perverted. And men, young and old, have perverted companionship. We are made or marred according to our choice of companions. In Solomons thought was only the companionship of living men. There is now also a companionship in books, and thus mind with mind. The character of book companionship resembles closely that of living men. In forming human companionships some seem scarcely to exercise any choice at all. They allow themselves to drift. As a rule such persons gravitate towards the bad. Many choose those who, at first meeting, make an agreeable impression on them. The only real basis of true love is the knowledge of personal qualities which command love. You should never make a companion of one you do not know. The text speaks of possible companionships under two classes--the wise and the foolish. By the wise is not meant the learned ; nor the cute, the clever, the capable man of business. By the wise is meant the good, the man who places the spiritual above the material, God over and above self; the man who would rather be right than what is called successful. By fools is not meant the intellectually weak and silly; nor the merely thoughtless, the giddy, the frivolous. By fools is meant all who are morally and spiritually without God, and thus, openly or secretly, wicked. We are left free to choose our companions from among the wise and the fools But we are not without guidance. We have reason, and conscience, and the Word and Spirit of God. The results we reap from our companionships will correspond with the choice we make. The reaping mentioned here is the result of the principle of assimilation. The associate of the wise will be assimilated to them. The very choice of the spiritually right, and good is an evidence of wisdom at the start. In such fellowship a right and God-pleasing character is built up. The companion of the frivolous and the wicked soon learn their ways, and become conformed to their character. Surely moral contamination is more to be dreaded than physical, You must have a companion. Receive, I beseech you, the best of all--our Lord and Saviour, Jesus Christ. (Alexander Davidson.)
The importance of avoiding bad and choosing good company
I. What may be meant by wise men and fools. Not learned men and illiterate men. A wise man is one who proposes to himself the most valuable ends, and pursues them by the best means. A fool is one who either has no worthy ends in view, or does not pursue them by proper means. The prudent is the wise man. The inconsiderate is the fool. The wise man is the true believer and holy soul; and the fool is the impenitent sinner, who rejects Christ and His salvation.
II. What is it to walk with wise men or fools?
1. It is to love and choose their company.
2. To seek and frequent their company.
3. To make them our intimate friends, and to fall in with them.
III. The advantages or disadvantages of walking with wise men or fools. As to walking with wise men--
1. It is a great part of wisdom to choose such.
2. It is a means of growing wiser.
3. He who really is the companion of the wise will certainly himself be wise.
As to walking with fools--
1. The companions of fools walk in the way which leads to destruction.
2. They are continually in the utmost danger of destruction.
3. If they continue they shall certainly be destroyed, with them, for ever and ever. (John Guyse, D. D.)
Wise companionship
Society is in itself so necessary to human life. Adam, in the state of innocence, could not be happy, though in paradise, without a companion. The chief scope of the text may be summed up in this observation: that every mans present and future welfare doth very much depend upon the right choice and improvement of those friends or companions with whom he doth most familiarly converse. For the clearing of this observation, it may be made very evident from divers Scriptures. Upon this account it is that we have such frequent cautions and threats against conversing with bad company. This was the meaning of all those severe prohibitions in the ceremonial law against touching any unclean thing. It is observable, that he who touched a dead beast was unclean but till the evening (Lev_11:24), but he who touched a dead man was unclean for seven days (Num_19:11), signifying a bad man to be the most dangerous of all other creatures. The apostle styles wicked men to be such as are dead in trespasses and sins (Eph_2:1) even whilst they live (1Ti_5:6.) There are four things wherein most men place their welfare, some or all of which every rational man doth propose to himself in the choice of his friends. These are reputation, safety, comfort, profit.
1. For reputation or honour. Wicked men are fools in the phrase of the text; and what credit can a wise man expect by conversing with fools? On the other side, good men are the excellent of the earth. Such alone are truly noble and magnanimous. And therefore whoever would propose to himself honour and reputation in his society must make choice only of such companions.
2. For safety. The text tells us that a companion of fools shall be destroyed. If any one shall persuade himself that he can enjoy their company, and yet escape their contagion, he may as well think to suspend the natural operation of fire; whereas on the other side, every one fares the better for the company of those that are good. They are the lights of the world, the salt of the earth, the pillars of a nation, those that stand in the gap to prevent an inundation of judgment. Potiphars house was blessed for Josephs sake (Gen_39:5), and all the passengers in the ship were saved from drowning for St. Pauls sake (Act_27:24).
3. For comfort. This is one of the principal ends of friendship, to ease and refresh a man amidst the anxieties of life; and there is nothing of greater efficacy to this purpose. But now this cannot be expected from any wicked person; whereas, on the other side, those that are wise in the phrase of the text are the most delightful company that are.
4. And lastly, for profit. There is nothing to be expected from such friends but the increase of our sins and of our punishments; whereas in conversing with those that are good there are these advantages--
(1) Their example will by degrees insinuate into the mind, and obtain the force of precepts, exciting us to a holy emulation.
(2) Their very presence will affect us with some kind of awe against evil.
(3) Their conference, wholesome and savoury, administering grace to the hearers.
(4) Their counsel, faithful, and wise, and hearty.
(5) Their prayers powerful, ready. And it is not easily imaginable what an advantage that is, to have a praying friend or companion.
There are three lessons I would briefly insist upon in the application of it.
1. That we would take notice of the great benefit to be obtained by the right improvement of society and mutual converse with one another.
2. That we of this place would be careful, both for ourselves and those committed to our charge, in the right choice of our friends and Company.
3. That we would labour for those proper qualifications and abilities which may render us acceptable and useful in our conversing with others. There are four conditions, amongst many others, that are more especially suitable to this purpose--
(1) A readiness to communicate, according to the gifts we have received, so ministering the same one to another as good stewards of the manifold grace of God.
(2) Humility. That is a sociable grace, lovely in itself, and acceptable to all.
(3) Prudence, in distinguishing of mens tempers, prejudices, infirmities; in discerning of the right seasons and advantages to do good amongst them.
(4) Ingenuity and candour of disposition, in owning of our own weaknesses or faults, anothers gifts or pre-eminences. (John. Wilkins.)
The evils of bad company
A man is known by the company that he keeps. The proverb is illustrated by the experience of all ages.
I. Of necessary intercourse with the wicked.
1. In society and trade. Conversation is permitted in buying, selling, and following out ordinary commercial transactions.
2. We may have intercourse with others for their good. Christ Jesus conversed with sinners to gain them.
II. Avoid unnecessary familiarity. Avoid the sins of the ungodly. If impelled by position, connection, or business to associate, beware of compliance in sin. The nearest tie cannot sanction participation in sin. Many reasons dissuade from undue familiarity. You cannot be familiar and escape contagion. The conversation of the wicked has more power to corrupt than the conversation of the good to ameliorate. These observations are peculiarly addressed to the young whose habits are, forming, whose character is moulding.
III. Some classes of dangerous characters to be avoided by the young man.
1. Beware of the idle. Idleness exposes to all forms of temptation.
2. Beware of the selfish and covetous. There is grave danger that you be affected with this spirit, and your sole determination be by all means to get wealth. Covetousness is a deceitful sin. It leads to innumerable evils.
3. Beware of the loose and erroneous. Those who are neglecting religion. The Sabbath-breaker. Those naturally disposed to error.
4. Beware of those who frequent suspicious places. Choose for companions persons of moral worth, those who fear the Lord. (Samuel Spence.)
Companionship with the highest wisdom
It is as we contemplate the Divine perfections that our souls are lifted toward the same perfection. The man who moves in cultivated society acquires refined tastes--a high ideal. The eye is educated by the most perfect specimens of art; the ear is educated by the most graceful forms of speech; the manners are formed upon the most elegant models of deportment. Walking in the light, he becomes a child of the light. So with the believer. The coteries of human society may be closed to him. From its select circles he may be hopelessly excluded. But the highest culture of all is open to him in the society of God. He may walk in the supernal light, and form his character upon a Divine model. Communion in the spiritual sphere, as well as in the social, implies assimilation. We become like those we walk with. (J. Halsey.)
Godly society improving
When General Nicholson lay wounded on his death-bed before Delhi, he dictated this last message to his equally noble and gallant friend, Sir Herbert Edwardes: Tell him I should have been a better man if I had continued to live with him, and our heavy public duties had not prevented my seeing more of him privately. I was always the better for a residence with him and his wife, however short. Give my love to them both! (Christian Weekly.)
Society operates for good or ill
If we desire to be preserved from sin, let us avoid engaging company; many perseus would resist the force of natural inclination, but when that is excited by the example of others, they are easily vanquished. A pure stream passing through a sink will run thick and muddy. And the evil communication will leave some of its corrupting influence to pollute the purest morals. On the contrary, society with the saints is a happy advantage to make us like them. As waters that pass through medicinal minerals do not come out the same waters, but, being impregnated with their properties, they derive a healing tincture from them, so it is impossible to be much with the Lords people without imbibing something of their motives and principles, and a desire to be influenced by their spirit. No society can be to us a matter of indifference, but must operate for good or ill. The present world is a continual temptation. We are in a state of warfare; though not always in fight, yet always in the field, exposed to our spiritual enemies that war against our souls: and our vigilance and care should be accordingly. (G. H. Salter.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain MAIN HOMILETICS OF Pro_13:20
MAIN HOMILETICS OF Pro_13:20
COMPANIONSHIP, CONSTRUCTIVE OR DESTRUCTIVE
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We have here:—
I. Habit, assimilation, and transformation.
1. Habit. A habit is formed by the constant repetition of an act. Walking is the constant repetition of an act. The child first gets courage to take a single step, that step leads to another, and by degrees he acquires the habit of walking. To walk with wise men is to have habitual intercourse with them, either through reading their written thoughts or by immediate contact with their living selves. As bodily walking is only acquired by practice, so it is in soul-walking—in mental and spiritual communion. It is at first difficult for the uninitiated to master the arguments of the wise and grasp the truths which they utter. But the power to do so comes by making the effort. If the wise men are morally wise, it may not be easy to apprehend Divine truth as they do with their keener spiritual perceptions. But constant intercourse and communion enables one to do so. The religious faculty—the conscience—is thus developed.
2. Assimilation. The law of assimilation is in operation within us and around us in the world of matter. The plant drinks in the moisture and chemical elements of the earth, and they are assimilated to itself and come forth in bud, and flower, and fruit. Man eats vegetable and animal food and it becomes flesh and bone. The man who walks with wiser men than himself imbibes their thoughts, and those thoughts become part of himself. As the health of the body depends upon the kind of food which it assimilates and its power of assimilation, so the health of the mind depends upon the character of the thoughts which it receives and its power of making them its own.
3. Transformation. It is implied that those here represented as walking are, when they begin their walk, comparatively ignorant. But a constant reception and assimilation of the wisdom of others, whether it be intellectual or moral wisdom, will in time transform the pupil into a teacher—the student into a master. The ignorant becomes in time a wise man. The strong animal life nourishes the weaker—the new born—life until the weak child becomes as strong as the parent. So in mind and soul life. Hence the constant repetition in this book of exhortations to receive instruction. The assimilating and transforming power of intercourse with the Fountain of all Wisdom by the reception of the Divine thoughts is thus set forth by Paul:—“But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord” (2Co_3:18).
II. That if our companionship is not a constructive influence, it will be destructive. It is implied that human beings will have companionship of some kind—that if a man does not “walk with wise men,” he will be “the companion of fools.”
1. Companionship is in early life the outcome of necessity. A child of foolish parents cannot help being “the companion of fools.” This is the sad portion of millions, and it is the destruction of millions in the sense that it is the cause of their missing the great end of life—to glorify and enjoy God.
2. But there is a companionship of choice. When a human being comes to years of maturity he chooses his companions. He cannot always choose his associates, for then “he must needs go out of the world.” And there is no necessity that those with whom duty compels him to associate should exert any evil influence upon his character. But “companion” evidently means him with whom he communes—a man whose society he chooses. And if this society is not morally good, a man begins to deteriorate from the first moment that he enters it. His choice of it is an indication of some moral flaw in his character, and is a strong presumption that he does not intend or desire to resist its destructive influence. If a sound apple is placed beside one that has begun to decay, nothing is needed to complete the work of destruction in both, but that they should remain in contact. An utter missing of all that makes life worth having—that which our Lord calls the “loss of the soul”—is the portion of every man who does not continually grow in moral wisdom. For there is no standing still. Neglect is ruin in most material things. The house that is not constantly repaired will be ruined by the constant action of the elements. A man is surrounded on all sides by adverse moral influences, and if he only neglects to grow he will die. And to grow he must “walk with the wise.”
ILLUSTRATION
The following statement was made to a Wesleyan minister by a young man under sentence of death: “I am the child of pious parents, who were connected with the Wesleyan body. At the age of 16, through their instrumentality, and under the preaching of the Gospel, I became the subject of religious impressions. These, in the course of time, were effaced; but I still continued to read the Bible and respect the Sabbath. One Lord’s Day I went to hear a celebrated minister deliver a discourse on ‘Prophecy.’ As I was returning I expressed to an acquaintance whom I met my admiration of the sermon. He replied that no doubt Mr.—was a superior orator, and it would afford him great pleasure to hear him discuss on any subject having a true claim upon the attention of a rational being; but that such was not the case with religion. A conversation followed, which led him to invite me to his house, to hear his reasons for disbelieving the Bible. There I met others, of a kindred spirit, and from that moment they were my principal, because my favourite, associates. I soon adopted all their opinions as my own, and used every effort in my power to diffuse our common views. I could at this moment almost say the bitterness of death is passed, if I were sure that no one had become an infidel through me. But I have too much reason to fear that many have. Before this time I had married a very respectable young woman, and had entered into business. I was, however, brought to ruin by my own folly and extravagance, and went to America. There, my principles not fully satisfying me, I read Watson’s Apology for the Bible, and similar works, and again avowed myself a believer in the Word of God. It was my bitter lot, however, soon to see that it is much more easy to renounce the principles of error than to cease from those evil practices of which they are the productive sources. It will not be wondered that, even after I had disavowed the creed of an infidel, I was confirmed in the habits of infidelity, and was still, on returning to my native land, ready to perpetrate any deed of darkness which the fury of passion might prompt, or the straits of poverty suggest. The act for which I may soon be suspended on the gallows is the final consummation of a wilful disbelief in the inspired record.” The minister continues, “I was often with him, and found him to possess an extensive acquaintance with the Scriptures, and a considerable knowledge of our religious poets. As the person at whom he fired, though severely wounded, was not killed, he seemed to the last to expect a reprieve. The governor of the gaol entered his cell half-an-hour before the time which had been fixed for his execution, saying, ‘I have a communication from the Secretary of State.’ A smile of hope played for a moment round his pallid face, but it seemed only as if to give the gloom of despair the opportunity of coming in deeper and more terrific shadows over his features, for the governor instantly added, ‘but there is nothing said respecting you—you must therefore die.’ We were again alone, and pacing his cell he said, with deep emotion, ‘It is then a fact that I must suffer the extreme penalty of the law. In a few minutes I shall be in eternity, my wife will be a widow, and my children will be fatherless, bearing part of my reproach, notwithstanding they had no part in my guilt.’ On his way to the place of execution we passed through the turnkey’s room. Seeing a lad seated in a distant corner, he went to him, and said, ‘Look at me, and learn never to stand in the way of the ungodly, nor to sit in the seat of the scorner of truth.’ ”—Evangelist.
OUTLINES AND SUGGESTIVE COMMENTS
The influence of society upon man is great, and was intended to be great. As the natural world is held together by the influence of matter upon matter by the law of gravitation, so the moral world is held together by the influence of mind upon mind. We are made to attract and to be attracted, to influence and to be influenced, to instruct and to be instructed. But this power of mind over mind is not a neutral power, it is necessarily great for evil or for good. Paul says that “Evil communications corrupt good manners.” There is nothing to be expected from evil companions but an increase of sin, and an increase of punishment. The best is a briar, the most upright is sharper than a thorn-hedge, which will rob us of our fleece, if they do not pierce our skin. Most likely they will do both.—S. Thodey.
The literal meaning of the word rahah, from which “companion” comes, is to feed; boon-companions, who feed together (chap. Pro_29:3). There is a play upon like Hebrew sounds, in “companion,” and “destroyed,” roheh and roang. The Greek Theognis says, “Thou shalt learn good from the good; but if thou wilt associate with the bad, thou shalt lose even the mind thou hast.” Seneca says, “The road is long by precept; it is short and effectual by example.” What one sees makes more impression than what one hears. As bad air injures the strongest health, so association with the bad injures the strongest mind.—Fausset.
What you learn from bad habits and from bad society you will never forget, and it will be a lasting pang to you. I tell you in all sincerity, not as in the excitement of speech, but as I would confess and have confessed before God, that I would give my right hand to-night if I could forget that which I have learned in evil society; if I could tear from my remembrance the scenes which I have witnessed, the transactions which have taken place before me.—J. B. Gough.
In the neighbourhood of Swansea, for miles round, no vegetation exists, owing to the smoke from the large copper-works there: even so, exposure to the influence of bad companions prevents man growing and flourishing in the divine life.—T. Jones.
It is not left to us to determine whether there shall be any influence; only, what that influence shall be. Joash, while he walked with his wise guardian, was wise. But when, after his guardian’s death, he became “a companion of fools,” he was “destroyed” (2 Chronicles 24) … The first warning to sinners just plucked out of the fire, was—“Save yourself from this untoward generation” (Act_2:40).—Bridges.
We shall never get the good “desire” (Pro_13:19) if we keep out among the wicked. In heathen lands all are “fools,” and therefore all do badly. In Christian lands piety is in circles and in families, and moves in lines. The mutual influences are immense. A noble way to be “wise” is to go boldly among the good, confess Christ, and ask their prayers and influence.—Miller.
It is better—safer, I am sure it is—to ride alone than to have a thief’s company; and such is a wicked man, who will rob thee of precious time, if he do thee no more mischief. The Nazarites, who might drink no wine, were also forbidden to eat grapes, of which wine is made. So we must not only avoid sin itself, but also the causes and occasions thereof, amongst which bad company (the lime-twigs of the devil) is the chiefest, especially to catch those natures which are most swayed by others.—Fuller.
Many scriptural illustrations press for notice. The family of Lot, suffering from the fearful contamination of Sodom; Rehoboam, following the counsel of his young companions in preference to that of the experienced counsellors of his father, and losing thereby five-sixths of his kingdom; Jehosaphat, associating with Ahab “helping the ungodly, and loving them that hated the Lord” (2 Chronicles 18; 2Ch_19:1-2), “wrath, therefore, coming upon him from Jehovah.—Wardlaw.
It is not talking with the wise, but walking with the wise that will make you wise. It is not your commending and praising of the wise, but your walking with the wise that will make you wise. It is not your taking a few turns with the wise that will make you wise, but your walking with the wise that will make you wise. There is no getting much good by them that are good but by making them your ordinary and constant companions. Ah, friends! you should do as Joseph in Egypt, of whom the Scripture saith—Psa_105:22—(according to the Hebrew phrase) that he tied the princes of Pharaoh’s court about his heart. If ever you would gain by the saints, you must bind them upon your souls. The Jews have a proverb that two dry sticks put to a green one will kindle it. The best way to be in a flame Godward, Christward, heavenward, and holinessward, is to be among the dry sticks, the kindle-coals, the saints, for as live coals kindle those that are dead, so lively Christians will heat and enliven those that are dead.—Brooks.
Character affected by intercourse. He that walks with religious men will become religious. Walking signifies a continued course of conduct. To walk with religious men is not to mingle with them occasionally, or to unite with them in performing some of the more public duties of religion. Ahithophel, who died as a fool dieth, walked with David to the house of God in company. It is not to live in a pious family, for a person may do this without making its members his associates. Nor does uniting with religious men in promoting some of the great objects which the Christian world is now pursuing, necessarily prove that we walk with them, for this may be done from a wrong motive. To walk with them is to choose them for our associates, our fellow travellers in the journey of life; and this implies an agreement with them in our views and objects of pursuit. Can two walk together, says the prophet, except they be agreed? In order that two persons may walk together they must be agreed, first, as to the place to which they will go, and secondly, they must agree in opinion as to the way that leads to that place. If they disagree on either point they will soon separate. Every religious man is travelling towards heaven, and all who would walk with them must make heaven the object of their pursuit. The only way to heaven is Jesus Christ, and all who walk with religious persons must at least assent to this truth although they may not immediately and cordially embrace it. He who perseveres in this course will become religious.
1. The simple fact that he chooses such associates proves that he as already the subject of religious impressions—that the Spirit of God is striving with him.
2. He will see and hear many things which powerfully tend to increase and perpetuate his serious impressions. He moves in a circle where God, the soul, and salvation are regarded as of supreme importance—where religion is presented to him—not as a cold abstraction, but living in the persons of its disciples.
3. No one will continue to walk with religious persons after his serious impressions are effaced, and it is presumed that no one who continued to be the subject of religious impressions for any length of time ever failed to become religious. It is true persons may be seriously affected, occasionally, and perhaps for years together, and at different seasons may associate much with religious characters without becoming religious; but such persons cannot be said to walk with good men in the sense of the text; for their religious impressions are often effaced for a considerable time, and long intervals of carelessness succeed, during which they, in a measure, forsake religious society.—Payson.
It is not for us to let our hearts have their own way in the selection of companions. On that choice depend interests too great to be safely left to chance. The issue to be decided is not what herd you shall graze with a few years before your spirit returns to the dust; but what moral element you shall move in during the few and evil days of your life, till your spirit returns to God who gave it. I like this companion; he fascinates me; I cannot want him; an enforced separation would be like tearing myself asunder. Well, if that companion’s heart be godless, and his steps already slipping backward and downward, why not tear yourself asunder? The act will be painful, no doubt, but “skin for skin, yea, all that a man hath will he give for his life.”—Arnot.
He that comes where sweet spices and ointments are stirring, doth carry away some of the sweet savour, though he think not of it; so holiness is such an elixir as by contraction (if there be any disposition of goodness in the same metal), it will render it of the property, Trapp.
All sorts of companions are market men, and they usually traffic together, when they meet together, whether they be good or bad, the wares being commonly precious or vile, according to the dispositions of the persons who utter them.—Dod.
It is not said, he that sitteth still with the wise, for both sitting still, neither doth the one teach nor the other learn. But he that when a wise man walketh in the ways of wisdom, walketh also with him by following his example and steps, he it is that shall be wise. To be with the wise, and not in their ways of wisdom, is to be out in their ways of wisdom, is to be out of the way for getting any good by them. Be therefore with them so as that their wisdom may be with thee.—Jermin.
No person that is an enemy to God can be a friend to man. He that has already proved himself ungrateful to the Author of every blessing will not scruple, when it will serve his turn, to shake off a fellow-worm like himself. He may render you instrumental to his own purposes, but he will never benefit you.—Bishop Coleridge.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain v. 20. He that walketh with wise men, making…
v. 20. He that walketh with wise men, making them his companions and listening to their counsel, shall be wise; but a companion of fools shall be destroyed, or, lie who attendeth fools tendeth to folly," and therefore becomes base, partaking of their meanness.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 13:20 We are influenced by those we associate with.
13:20 We are influenced by those we associate with.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.