The path of life leads upward for the wise, to keep him from going downward to Sheol.
Parallel Translations
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The path of life leads upward for the wise, to keep him from going downward to Sheol.
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The way of life is above to the wise, that he may depart from hell beneath.
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The path of life goeth upward for the wise, that he may depart from the nether-world beneath.
Cross-references (13)
Passages linked to Proverbs 15:24 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Colossians 3:1-2 If then you were raised together with Christ, seek the things that are above, where Christ is, seated on the right hand of God. Set your mind on the things that are above, not on the things that are on the earth.
- Psalms 16:11 You will show me the path of life. In your presence is fullness of joy. In your right hand there are pleasures forever more.
- Matthew 7:14 How narrow is the gate, and restricted is the way that leads to life! Few are those who find it.
- Jeremiah 21:8 “You shall say to this people, ‘Yahweh says: “Behold, I set before you the way of life and the way of death.
- John 14:6 Jesus said to him, “I am the way, the truth, and the life. No one comes to the Father, except through me.
- Philippians 3:20 For our citizenship is in heaven, from where we also wait for a Savior, the Lord Jesus Christ,
- Psalms 139:24 See if there is any wicked way in me, and lead me in the everlasting way.
- Proverbs 23:14 Punish him with the rod, and save his soul from Sheol.
- Proverbs 2:18 for her house leads down to death, her paths to the departed spirits.
- Proverbs 5:5 Her feet go down to death. Her steps lead straight to Sheol.
- Proverbs 6:23 For the commandment is a lamp, and the law is light. Reproofs of instruction are the way of life,
- Proverbs 7:27 Her house is the way to Sheol, going down to the rooms of death.
- Proverbs 9:8 Don’t reprove a scoffer, lest he hate you. Reprove a wise person, and he will love you.
Cross-references from openbible.info (CC BY 4.0)
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John Trapp 1656 · Public Domain Pro 15:24 The way of life [is] above to…
Pro 15:24 The way of life [is] above to the wise, that he may depart from hell beneath.
Ver. 24. The way of life is above to the wise.] He goes a higher way than his neighbour, even in his common businesses, because they are done in faith and obedience. He hath his feet where other men’s heads are, and, like a heavenly eagle, delights himself in high flying. Busied he may be in mean, low things, but not satisfied in them as adequate objects. A wise man may sport with children, but that is not his business. Domitian spent his time in catching flies, and Artaxerxes in making hafts for knives; but that was the baseness of their spirits. Wretched worldlings make it their work to gather wealth, as children do to tumble a snowball; they are scattered abroad throughout all the land - as those poor Israelites were {Exo 5:12} to gather stubble - not without an utter neglect of their poor souls. But what, I wonder, will these men do when death shall come with a writ of habeas corpus, You may have the body, and the devil with a writ of habeas animam, you may have the soul - when the cold grave shall have their bodies, and hot hell hold their souls? Oh that they that have their hands elbow deep in the earth, that are rooting and digging in it, as if they would that way dig themselves a new and a nearer way to hell! oh that these greedy moles, these insatiate muckworms, would be warned to flee from the wrath to come, to take heed of hell beneath, and not sell their souls to the devil for a little pelf, as they say Pope Sylvester did for seven years’ enjoyment of the popedom! Oh that they would meditate every day a quarter of an hour, as Francis Xaverius counselled John king of Portugal, on that divine sentence, "What shall it profit a man to win the whole world, and lose his own soul?" He should be a loser by the sale of his soul; he should be - that which he so much feared to be - a beggar, begging in vain, though but for a drop of cold water to cool his tongue.
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 The way of life is above to the wise;…
The way of life is above to the wise; the way or course which a wise man taketh to preserve and obtain life, is to place his heart, and treasure, and conversation in things above, and to manage all his affairs in this world with due respect and subserviency to the happiness of a better life.
From hell beneath; or, from the lowermost hell; not from the grave, as this word is elsewhere used, for no wisdom can prevent that; but from hell properly so called, as this word is elsewhere used, as hath been formerly observed.
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 The way of wisdom and holiness is here recommended…
The way of wisdom and holiness is here recommended to us, 1. As very safe and comfortable: It is the way of life, the way that leads to eternal life, in which we shall find the joy and satisfaction which will be the life of the soul, and at the end of which we shall find the perfection of blessedness. Be wise and live. It is the way to escape that misery which we cannot but see ourselves exposed to, and in danger of. It is to depart from hell beneath, from the snares of hell, the temptations of Satan, and all his wiles, from the pains of hell, that everlasting destruction which our sins have deserved. 2. As very sublime and honourable: It is above. A good man sets his affections on things above, and deals in those things. His conversation is in heaven; his way leads directly thither; there his treasure is, above, out of the reach of enemies, above the changes of this lower world. A good man is truly noble and great; his desires and designs are high, and he lives above the common rate of other men. It is above the capacity and out of the sight of foolish men.
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 The way of life is above to the wise,....…
The way of life is above to the wise,.... Of "the way of life"; See Gill on Pro 10:17; this is said to be "above", or it tends "to what is above"; it leads to heaven and happiness above; the life itself it is the way of or to is above, it is hid with Christ in God; eternal life, glory, and happiness, is above; it is a house eternal in the heavens, an inheritance reserved there, and will be there enjoyed by the saints: the way to it is above; Christ is the way, and he is in heaven, at the Father's right hand, through whom only men can come at this life; wherefore those who are in the way of it have their thoughts, their hearts, their affections and conversations, above, Mat 6:21. Faith, which deals with Christ the way, and by which men walk in him, is signified by soaring aloft, mounting up with wings as eagles, by entering within the vail, and dwelling on high, and by looking upwards, and at things unseen, and being the evidence of them. The Vulgate Latin version renders it, "the way of life is above the learned man", or wise man; the man that has no other than natural learning and wisdom, this way of life and salvation by Christ lies out of his knowledge; it is what the most sagacious and penetrating man could never discover; it is hid from the wise and prudent, and revealed to babes; or this is only known to such who are truly wise unto salvation; it is plain to them, and they highly esteem it, and choose to walk in it; it is an "ascent to him that understands", as the Syriac version renders it; it is a going up hill, it is an ascending upwards and heavenwards; such a man is continually looking upwards unto Christ, the author and finisher of his faith; pressing towards him, the mark for the prize; keeping his eye, not on things on earth, things temporal, which are seen here below, but on things above, things unseen, which are eternal in the heavens;
that he may depart from hell beneath; not from the grave, as "sheol" sometimes signifies: for wise men die as well as fools, and come to the grave, which is the house appointed for all living; even those who are in the way of life that is above do not escape death and the grave: but such are secured from everlasting ruin and destruction, from being destroyed soul and body in hell; they steer quite a different course and road from that; every step they take upwards carries them so far off from hell; which is the contrary way; the broad road of sin is the lower way, or what leads to hell and destruction beneath; the narrow way of faith in Christ is the upper way, and that leads to eternal life above.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain The way - The way a wise man takes…
The way - The way a wise man takes to obtain life, is to place his heart, and treasure, and conversation on things above.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 24. The way of life is above to…
Verse 24. The way of life is above to the wise] There is a treble antithesis here:
1. The way of the wise, and that of the fool.
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2. The one is above, the other below.
3. The one is of life, the other is of death.
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 15:24. The way of life is above to…
Pro 15:24. The way of life is above to the wise — The way which a wise man takes to preserve and obtain spiritual and eternal life, is to place his heart, treasure, and conversation in things above; and to manage all his affairs in this world with due respect and subserviency to the happiness of another world; that he may depart from hell beneath — Or, from the lowest hell; not from the grave, as this word is sometimes used, for no wisdom can preserve from that, but from hell, properly so called, as this word elsewhere signifies, as has been before observed.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain Above ... beneath - The one path is all…
Above ... beneath - The one path is all along upward, leading to the highest life. It rescues the “wise” from the other, which is all along downward, ending in the gloom of Sheol.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Charles Bridges 1846 · Public Domain Another beam of light and immortality here shines upon…
Another beam of light and immortality here shines upon the Old Testament Dispensation. For if the life above is beyond animal sensation, it must be the life eternal. The hell beneath, opposed to it, must stretch beyond the grave into eternity. But the way of life — the way in which alone life is found, the way to God, the way to glory — is but one. That way is Christ. (Joh 14:6 .) If therefore I come to him, renouncing all other hope, casting all my hope on him, and every step of my way "looking unto him" (Heb 12:2 ) — am not I in this way? And if I follow him in "the obedience of faith," is not my course, my daily walk, advancing in that way? (Joh 8:12 .)
This way is above — of heavenly origin — the fruit of the eternal councils — the display of the manifold wisdom of God. Fools rise not high enough to discern it, much less to devise and walk in it. Their highest elevation is grovelling. God does not allow them even the name of life. (1Ti 5:6 .) Cleaving to the dust of earth, they sink into the hell beneath. But this way of the wise is above. They are born from above; taught from above; therefore walking above, while they are living upon earth. A soaring life indeed! The soul mounts up, looks aloft, enters into the holiest, rises above herself, and finds her resting-place in the bosom of her God. A most transcendant life! to be "partaker of the Divine nature!" (2Pe 1:4 ) the life of God himself (Eph 4:18 ); in humble sublimity, ascending above things under the sun, above the sun itself. Not only is it out of the reach of carnal men, but beyond the comprehension of all. (Job 11:7-9 .) It is such a way as neither men nor angels could ever have cast up, such as can never be contemplated but with reverential faith. The wise in their most favored moments cannot fully conceive their present privileges; how much less the glorious unfolding, when the clouds shall never more be known.
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The further we walk in this way above, the further we depart from hell beneath. Heaven and Hell are here before us. Soon will our state be fixed for eternity. — What then am I? Where am I? Those "who mind earthly things, their end is" the hell beneath. Those who walk in the way above — "their conversation is in heaven;" their hope is fixed on the Lord’s coming from thence; their everlasting joy will be the complete transformation into his own image.†1 There is no downward tendency. It is still upwards. It is all rising ground. Mount ever so high, the ascent is ever before us; an immense distance still appears, ere we gain the summit. Yet the moment we desire this heavenly state, we have begun to know it, and we shall rise higher and higher heavenward, till we take our place before the throne of God. Thus ’he that is truly wise, in this holy way of obedience, walketh to eternal life.’†2
Children of God! walk like yourselves; with "your hearts lifted up in the ways of the LORD;"†3 with a holy loftiness above the debasing pleasure of earth; "looking at the things that are unseen;"†4 "having respect unto the recompense of the reward;"†5 walking in the way above, where your hope is,†6 where your treasure,†7 where your home,†8 above all — where your ascended Savior is;†9 and where one golden ray of his favor, one reflected beam of his glory, will outshine all the glare of a shadowy world. Had we more of heaven in our hearts, we should have more of its spirit in our profession. We should think less of the roughness of the way, if we more fully realized the rest beyond. But except we know — in its measure — heaven as our state now, how can we hope to enjoy it as our everlasting home? ’Grant, we beseech thee, that, like as we do believe thy only-begotten Son, our Lord Jesus Christ, to have ascended into the heavens; so we may also in heart and mind thither ascend, and with him continually dwell.’†10
Footnotes:
†1 Php 3:19-21. Compare Psa 17:14-15 .
†2 Bp. Hall.
†3 2Ch 17:6 . Compare Isa 33:16 ; Isa 40:31 ; Isa 58:14 .
†4 2Co 4:18 .
†5 Heb 11:24-26.
†6 2Co 5:1-5 . Col 1:27 .
†7 Mat 6:20.
†8 2Co 5:6-8 . Heb 11:19 ; Heb 13:14 .
†9 Col 3:1.
†10 Collect for Ascension day.
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 Above. Literally, "upon the learned." (Haydock) --- One path…
Above. Literally, "upon the learned." (Haydock) --- One path leads to the realms above. (Calmet) --- The wise must be intent on God. (Menochius)
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 (Compare Col 3:2). Holy purposes prevent sinning, and so…
(Compare Col 3:2). Holy purposes prevent sinning, and so its evils.
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 24. The way of life is above (or upward)…
24. The way of life is above (or upward) to the wise — Or, prudent.
That he may depart — Or, because of his departing.
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From hell beneath — Sheol, from the infernal world. The path of life to the wise is upward in order to avoid the under world, but if sheol means only the grave, or the state of the dead, how could the wise man, any more than the fool, avoid it? For this one event happeneth to them all; for “how dieth the wise man as the fool?” Ecc_2:15-16. See also Pro_11:7; Pro_14:32.
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 24. above] Rather, upward. Upward or downward the path…
24. above] Rather, upward. Upward or downward the path of man must tend.
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 (24) The way of life is above to the…
(24) The way of life is above to the wise.—These words sound like a faint echo of such passages as Php_3:20; Col_3:1-2, though the writer’s meaning may only have been that the wise man who fears the Lord (Pro_1:7) is rewarded with long life on earth (Pro_3:16), and escapes death and hell (Pro_2:18-19). Comp. Isa_38:18-19.
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 The way of life is above to the wise;…
The way of life is above to the wise; Revised Version, to the wise the way of life goeth upward. The writer means primarily that the wise and good lead such a life as to preserve them from death. (Pro_14:32) The path may be steep and painful, but at any rate it has this compensation it leads away from destruction. It is obvious to read into the passage higher teaching. The good man"s path leads heavenward, to a high life here, to happiness hereafter; his conversation is in heaven, (Php_3:20) his affections are set on things above. (Col_3:2) Such an upward life tends to material and spiritual health, as it is added, that he may depart from hell (Sheol) beneath. Primarily, a long and happy life is promised to the man who fears the Lord, as in Pro_3:16; secondarily, such a one avoids that downward course which ends in the darkness of hell. Vulgate, "The path of life is above the instructed man, to make him avoid the nethermost (novissimo) hell;" Septuagint, "The thoughts of the prudent man are the ways of life, that turning from Hades he may be safe.
Vers. 24-33. Religion and common sense.
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What is religion without common sense? Fanaticism, extravagance, and folly. What is common sense without religion? Dry, bald, uninspired and uninspiring worldliness. What are they united? The wisdom of both worlds, the wisdom of time and of eternity. Let. us look at some of their combined teachings.
I TEACHINGS OF COMMON SENSE.
1. To avoid danger and death. (Ver. 24) This is obvious enough, but, unguided by religion, prudence may easily make mistakes.
2. To avoid unjust gains. (Ver. 27) Every advantage must be paid for, in some coin or other. Then, "is the game worth the candle?" Will a dishonest speculation, looked at on mere commercial principles, pay?
3. To be cautious in speech. (Ver. 28) Speech is the one thing that many think they have a right to squander. There is no more common profligacy than that of the tongue. Yet, is there anything of which experience teaches us to be more economical than the expense of the tongue?
4. To be generous of kind looks and words. (Ver. 30) What can cost less, or be worth, in many cases, more? "Good words," says George Herbert, "are worth much, and cost little.
5. To be a good listener. (Ver. 31) And this implies willingness to receive rebuke. All superior conversation in some way or other brings to light our ignorance and checks our narrowness. And just as he is not fit to govern who has not learned to serve, so only he who has long sat at the feet of the wise will be entitled himself to take his place among the wise. One of Socrates" disciples exclaimed that life indeed was to be found in listening to discourses like his. May we all feel the like in sitting at the feet of our Master, who commends those who have thus chosen the good part which shall never be taken away from them!
6. To avoid conceit and cultivate humility. (Ver. 32) It is the overestimate of self which makes us contemptuous in any sense towards others. But to look down as from a superior height on others is the most mischievous hindrance to progress in sense and knowledge. A mastermind of our times says that he hates to be praised in the newspapers, and begins to have some hope for himself when people find fault with him.
7. To found humility upon religion. (Ver. 33) Its only genuine and deep foundation. What are we in relation to the God whose perfection is revealed to us in nature, in the ideals of the soul, in the fulfilment of the living Person of Christ? From this depth only can we rise; for honour springs from a lowly root; and he that exalteth himself shall be abased.
II TEACHINGS OF RELIGION. We have already seen how they blend with those of common sense. But let us bring them into their proper distinctiveness and force.
1. To choose the upward path and shun the downward. (Ver. 24) To cleave to God; to love him with mind, and heart, and soul, and strength; to be ever seeking the Divine meaning in the earthly objects, the Divine goal through the course of common events, the true, the beautiful, and the good, in their ineffable blending and unity in God; this is the upward way. To be striving after emancipation from self, in all the coarser and grosser, in all the more refined and subtle forms of lust and greed, this is the avoidance of hell and of the downward way. "Seeking those things which are above, where Christ sitteth on the right hand of God," implies and demands "the mortification of the members which are upon the earth.
2. To consider the judgments of God. (Vers. 25, 27) There was a period in the ancient world when men thought of Divine power as blind caprice, fortune, fate, destiny, setting down and raising up whomsoever it would by no fixed moral law. It was a great revelation and a magnificent discovery when men saw that there was a law in the events of life, and this law none other than the holy will of Jehovah. One of the principles of his judgment is here set forth. Godless pride is obnoxious to his disapproval, and incurs extinction at his hands. But he is Compassion, and the poor and friendless, especially the widow, are certain of his protection. It is as if a charmed circle were drawn around her humble dwelling, and a Divine hand kept the fire glowing on her hearth.
3. To consider the religious aspect of thoughts and words. (Ver. 26) Words and thoughts are one, as the body and the soul. A great thinker, indeed, defined thought as talking to one"s self as all our words to others should, indeed, be as thought overheard. Thus we are thrown back on the heart, and the elementary maxims for its guidance in purity. Keep it with all diligence! But perhaps not less important is the reflex influence; for if bad words be scrupulously kept from the tongue, evil images will less readily arise in the heart.
4. To consider the conditions of access to God. (Ver. 29) He is a moral Being, and must be approached in a moral character and a moral mood. To suppose that he can be flattered with empty compliments or gifts, as if he were a barbarous Monarch and not a just God, is essentially superstitious. He is the Hearer of prayer, but only of the just man"s prayer. To the aspiration of the pious soul never fails the inspiration of the holy God. But of the bad heart it must ever be true, "The words fly up, the thoughts remain below." Thus to view all life"s relations in God is both "the beginning of wisdom" and "the conclusion of the whole matter. J.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain Pro_15:24. The way of life is above, etc., rather…
CRITICAL NOTES.—
Pro_15:24. The way of life is above, etc., rather “An upward path of life,” etc. Hell, Sheôl, as in Pro_15:11.
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MAIN HOMILETICS OF Pro_15:24
THE UPWARD AND THE DOWNWARD PATH
I. The existence of a place of retribution stated as a fact. The word Sheol, here and elsewhere translated hell, signifies first the place of all departed spirits, whether they be saints or sinners. Those who dwell in Sheol are those who have quitted the relations and conditions of time and sense, and who dwell in a world invisible to human eye. But the connection of the word here makes it necessary to understand it as having reference to a place of retribution. That there is such a place beyond death is suggested by analogy, and affirmed by the Word of God. In every city and centre of human life we find a place of retribution inhabited by those whose characters are supposed to merit such a dwelling. All nations upon the earth find it necessary to have their prisons—to have places in which to confine those whose crimes call for their separation from their more virtuous fellow-creatures. The existence of such places is as much a fact as the existence of men upon the earth. Hence we might have inferred that there was such a place for like characters in the world which is beyond our vision, but which men, both good and bad, are continually quitting this world to inhabit. The existence of such an abode seems to be imperatively demanded, when we consider that some of the worst of the human race never find their way to a prison in this world, and it seems a merciful proceeding towards the offenders themselves that their course should be arrested in another life. The Book of God tells us that there is such a place—that the dwelling of the “devil and his angels” is the destination of those who quit this world in a state of unforsaken and unforgiven sin (Mat_25:41).
II. There is a hell of character as well as a hell of place. That which renders a serpent an object of abhorrence is the poison in its sting. That which makes hell, either in devils or men, is enmity against God. This is the fuel that feeds the undying flame that cannot be quenched—this it is that constitutes the misery of the place of retribution. This mental hell has an existence in time as well as beyond it. Christ taught us that He considered such a disposition a mental Gehenna when He said, “Ye serpents, ye generation of vipers, how can ye escape the damnation (condemnation) of hell?” (Mat_23:33).
III. There is the hell of confederation against God and goodness which is made up of individuals belonging both to the visible and the invisible worlds. Every kingdom has its place of central government, but its dominion may extend over many countries. The divisions made by mountains and seas do not make it any the less one kingdom. The centre of the kingdom which exists in the universe in opposition to the kingdom of God, has its seat of government in the unseen world, but it numbers among its subjects all who are at enmity with God and His children, whether in time or beyond it. Although the place of central government, “the gates of hell” (Mat_16:18) is in Sheol, its influence is mighty upon the earth.
IV. That to escape from all these is the aim of the truly wise man. He desires to escape from retribution hereafter, and to be freed from the misery of being in opposition to God in the present life. He does this by obtaining a right relation to God and to His law. Our physical relationships have much to do with our physical well-being—to be in relation to those who are vicious or diseased is to be in a wrong relation so far as bodily health is concerned. Our social and political relations are most important to our comfort and well-being, and are more subject to our own will than are our physical relationships. We may be unwillingly related to an evil social or national law, but we may also stand in an antagonistic relation to a good law, and then the change of relationship is in our own hands. Every sinful man stands in a wrong relation to God’s holy and good law, and the aim of the wise man is to fall in with the conditions offered to him, by which he may come into right relationship to this law. These conditions are revealed to him in the Divine revelation—by accepting the atonement of Christ, he is delivered from the guilt of his transgressions and so escapes the hell of retribution; by the same act, followed by a life of communion with the ascended Saviour, he is freed from all that makes hell within him, and escapes all the snares laid by the tempter for his spiritual ruin. This relationship with Him, who is the fountain of all moral and material life, places him in a new position in the universe—lifts him from the dominion of sin, which is death, into the kingdom of holiness, which is a way of life, because it leads to and prepares for a state beyond death, which is everlasting life of body, soul, and spirit.
V. Such a change of relationship is the beginning of moral climbing. “The way of life is above,” rather, “leads upward.” The change of relationship is but the first step in a new life. The place of halting to-day becomes the place of departure on the morrow, and each day’s journey places him upon a higher level and in a purer atmosphere. The wise man’s first step is to depart from hell beneath, but his mere escape from retribution is not the whole of his aim—he is always in quest of an increase of love and joy and peace, of a deepening of all holy emotions and a strengthening of all holy habits. He “goes from strength to strength” (Psa_84:7); his watchword is “not as though I had already attained, either were already perfect” (Php_3:7).
OUTLINES AND SUGGESTIVE COMMENTS
All men are travellers, either to heaven above, or hell beneath. The writers of Scripture know nothing of a middle place.… Our everlasting abode must be either in heaven or hell. Salvation from hell is the half of heaven. The threatenings of hell are a fence about the way to heaven, and whilst we are travelling in it they are of great use to make us serious and earnest in pursuing our course; for how is it possible that we can flee with too much speed from everlasting burnings, when our flight is directed, not like that of the manslayer, to a place of banishment, but to a world of happiness.—Lawson.
The way of life is above—of heavenly origin—the fruit of the eternal counsels—the display of the manifold wisdom of God. Fools rise not high enough to discern it, much less to devise and walk in it. Their highest elevation is grovelling. God does not allow them even the name of life (1Ti_5:6). Cleaving to the dust of earth they sink into the hell beneath. But the wise are born from above; taught from above; therefore walking above, while they are living upon earth. A soaring life indeed! The soul mounts up, looks aloft, enters into the holiest, rises above herself, and finds her resting-place in the bosom of her God. A most transcendant life! to be partaker of the Divine nature!” (2Pe_1:4). The life of God Himself (Eph_4:18) in humble sublimity, ascending above things under the sun, above the sun himself.—Bridges.
Let “the words spoken in season” (see comments on Pro_15:23) be “Lord, I believe, help Thou mine unbelief;” and let the word be genuine, i.e., a turning from Sheol (the figure of the pit—Psa_9:17), and the man’s joy is won. His path after that shall be upward perpetually.—Miller.
A reference to heaven as the final limit of this upward movement of the life of the righteous is so far indirectly included as the antithesis to the “upward,” the “hell beneath” (hell downwards, hell to which one tends downward), suggests a hopeless abode in the dark kingdom of the dead as the final destination of the sinner’s course of life. Therefore, we have here again the idea of future existence and retribution (comp. Pro_11:7; Pro_14:32).—Lange’s Commentary.
On the summit of one of those distant mountains—upon whose snowy tops, as they throw back the sunlight, we can look from our Eastern coast—there trickles forth a silvery spring. Near the source there is a slight obstruction in the way of the flow of the streamlet, and the waters are divided right and left. Part trickles down the mountain side towards a river, and thence are borne on to the limitless sea. Part goes the other side, and is lost, ere long, midst the thirsty sands, that are never satiated. Thus divergent are man’s two paths—the shining and the dark one; thus dissimilar their course in life—their close at death. And these two paths are the only ones leading out into eternity.… And when we seek in spiritual union and communion with our Maker the noblest exercise of the soul’s faculties and powers, and there comes to the heart peace, sure and certain, because depending upon the inviolable Word of God, and love springing from the outwellings of the Divine love, and hope reaching into the eternal world, and grasping there at blissful immortality and joy ineffable, and prepared of God—oh! then even the foregleamings of these things, reserved for us, or else already the heritage of the soul—light up a path so shining that earth’s glare and glitter fade, in comparison, wholly out of sight. For into eternity itself do these divergent paths lead. The soul, in choosing the one or the other here, is choosing for the life to come, as well as for the life that now is.—Bishop Perry.
The wise man goes a higher way than his neighbour, even in his common businesses, because they are done in faith and obedience. He hath his feet where other men’s heads are; and, like a heavenly eagle, delights himself in high-flying. Busied he may be in mean, low things, but not satisfied in them as adequate objects. A wise man may sport with children, but that is not his business. Wretched worldlings make it their work to gather wealth, as children do to tumble a snow-ball; they are scattered abroad throughout all the land—as those poor Israelites were (Exo_5:12)—to gather stubble, not without an utter neglect of their poor souls. But what, I wonder, will these men do when death shall come with a writ of habeas corpus, and the devil with a writ of habeas animam?.… Oh, that they that have their hands elbow-deep in the earth, that are rooting and digging in it, as if they would that way dig themselves a new and nearer way to hell!—oh, that these greedy moles would be warned to flee from the wrath to come, to take heed of hell beneath, and not sell their souls to the devil for a little pelf.—Trapp.
The difference between an earthly man and a heavenly man is this—that the way of an earthly man is under his feet, and the way of a heavenly man is over his head. A fool doth not conceive what this upper way can be, but to the wise man it is the plain way of life. He knoweth that it is by the fall of man that he walketh so low, and he considereth that unless he change his way, and, though against his nature, do make his way above, by having his conversation in heaven, even while his habitation is on the earth, his sin will be sure to thrust him lower still even to the pit of death. Take heed, therefore, of the ways of the earth, they are the way to hell. From whence to keep thee, be sure to keep aloft by fixing thine heart on Christ, who is the way of life, and now is set down in the highest places.—Jermin.
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.
C. I. Scofield 1917 · Public Domain Heb. "Sheol," (See Scofield "Hab 2:5")
hell
Heb. "Sheol," (See Scofield "Hab 2:5")
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain v. 24. The way of life is above to…
v. 24. The way of life is above to the wise, he directs his course upward, aiming at a higher degree of sanctification with every new day, his eye set on the reward held out by the mercy of God, that he may depart from hell beneath, he shuns the way which leads to everlasting perdition.
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 15:24 A wise person avoids death by choosing the…
15:24 A wise person avoids death by choosing the path of life.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.