There is a way which seems right to a man, but in the end it leads to death.
Parallel Translations
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There is a way which seems right to a man, but in the end it leads to death.
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There is a way that seemeth right unto a man, but the end thereof are the ways of death.
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There is a way which seemeth right unto a man, but the end thereof are the ways of death.
Cross-references (8)
Passages linked to Proverbs 16:25 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Proverbs 14:12 There is a way which seems right to a man, but in the end it leads to death.
- Proverbs 12:15 The way of a fool is right in his own eyes, but he who is wise listens to counsel.
- 2 Corinthians 13:5 Examine your own selves, whether you are in the faith. Test your own selves. Or don’t you know about your own selves, that Jesus Christ is in you?—unless indeed you are disqualified.
- Proverbs 12:26 A righteous person is cautious in friendship, but the way of the wicked leads them astray.
- Isaiah 28:15-19 “Because you have said, ‘We have made a covenant with death, and we are in agreement with Sheol. When the overflowing scourge passes through, it won’t come to us; for we have made lies our refuge, and we have hidden ourselves under falsehood.’ ” Therefore the Lord Yahweh says, “Behold, I lay in Zion for a foundation a stone, a tried stone, a precious cornerstone of a sure foundation. He who believes shall not act hastily. I will make justice the measuring line, and righteousness the plumb line. The hail will sweep away the refuge of lies, and the waters will overflow the hiding place. Your covenant with death shall be annulled, and your agreement with Sheol shall not stand. When the overflowing scourge passes through, then you will be trampled down by it. As often as it passes through, it will seize you; for morning by morning it will pass through, by day and by night; and it will be nothing but terror to understand the message.”
- John 7:47-49 The Pharisees therefore answered them, “You aren’t also led astray, are you? Have any of the rulers believed in him, or of the Pharisees? But this multitude that doesn’t know the law is cursed.”
- John 9:40 Those of the Pharisees who were with him heard these things, and said to him, “Are we also blind?”
- Acts 26:9 “I myself most certainly thought that I ought to do many things contrary to the name of Jesus of Nazareth.
Cross-references from openbible.info (CC BY 4.0)
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John Trapp 1656 · Public Domain Pro 16:25 There is a way that seemeth right…
Pro 16:25 There is a way that seemeth right unto a man, but the end thereof [are] the ways of death.
Ver. 25. There is a way that seemeth right to a man.] This we had before, totidem verbis, in Pro 14:12; {See Trapp on "Pro 14:12"} And think not this a vain repetition; but know that it is thus redoubled, that it may be the better remarked and remembered. Nothing is more ordinary or more dangerous than self-delusion. To deceive another is naught, but to deceive thyself - which yet most men do - is much worse; as to belie one’s self, kill one’s self, &c., is counted most abominable. To warn us therefore of this greatest wickedness, it is that this sentence is reiterated.
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 This whole verse was delivered before, Pro 14:12, and…
This whole verse was delivered before, Pro 14:12, and is here repeated, partly for its great importance and usefulness to prevent that self-deceit which is so common and dangerous; and partly to keep men from leaning too much to their own understanding, and to oblige them to seek and receive the good counsels of wise and holy men.
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 This we had before (Pro 14:12), but here it…
This we had before (Pro 14:12), but here it is repeated, as that which is very necessary to be thought of, 1. By way of caution to us all to take heed of deceiving ourselves in the great concerns of our souls by resting in that which seems right and is not really so, and, for the preventing of a self-delusion, to be impartial in self-examination and keep up a jealousy over ourselves. 2. By way of terror to those whose way is not right, is not as it should be, however it may seem to themselves or others; the end of it will certainly be death; to that it has a direct and certain tendency.
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 There is a way that seemeth right unto a…
There is a way that seemeth right unto a man, but the end thereof are the ways of death. The same is said in Pro 14:12, and is here repeated because of the excellence, importance, and usefulness of the observation, and to excite an attention to it; that men may be more diligent to look into their ways, and be more cautious where and how they walk, and be more considerate and thoughtful of the issue of them. See Gill on Pro 14:12.
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Proverbs 16:26
pro 16:26
pro 16:26
pro 16:26He that laboureth, laboureth for himself,.... Man is born for labour; it is a part of the curse inflicted on him for sin; and his condition and circumstances are such as make it necessary, for such who will not work ought not to eat; and it is labouring for food and raiment which is here meant, and that is for a man's self; for if he labours to be rich and lay up money, and purchase estates, these are more for others than himself, and indeed he knows not for whom he labours. It is indeed in the original, "the soul of him that labours (l), labours for himself"; and it may be understood of the labour of, the soul for spiritual things, for spiritual food, for that meat which endures to everlasting life; and may intend the various exercises of religion in which men employ themselves, that they may have food for their souls, and grow thereby; such as praying, reading the Scriptures, attending on the ministry of the word and ordinances: and this labouring is for themselves; for the good and welfare of their immortal souls, for their spiritual prosperity, for the nourishing of them up unto everlasting life. It may be applied to Gospel ministers, who labour in the Lord's vineyard, in the word and doctrine; and though in the first place they labour to promote the glory of God and the interest of Christ, and the good of souls, yet it also turns to their own account; and indeed they labour to be accepted of the Lord, and at last shall hear, "Well done, good and faithful Servant; enter into the joy of thy Lord", Mat 25:23. Some render the words, "he that is troublesome is troublesome to himself" (m), as such an one is, not only to others, but to himself also; he is the cause of great disquietude to his own mind;
for his mouth craveth it of him: that he should labour, in order to satisfy his appetite; for "all the labour of man is for his mouth", to feed that and fill his belly, Ecc 6:7; or "his mouth boweth unto him" (n); it is as it were an humble supplicant to him, entreating: him to labour to get food for it, and satisfy its wants; or as a beast bows down to feed itself; or "boweth upon him" (o); it obliges him, as the Vulgate Latin version; it compels him, whether he will or not, to work, its necessities are so pressing: and this holds good in spiritual things; a man's mouth, or spiritual appetite, puts him upon the use of means of spiritual exercises, without which he must otherwise be in a starving condition; and is true of the ministers of the word, whose mouth obliges them; as it were; they cannot but speak the things they have heard and seen: or "his mouth reflects upon him"; upon the man that has been troublesome to himself and others; the Targum is,
"for from his mouth humiliation shall come to him;''
or his destruction, as the Syriac version.
(l) "anima laborantis", V. L. Pagninus, Montanus, Piscator, Mercerus, Gejerus, Michaelis; "anima laboriosi", Cocceius. (m) "Ipse molestus molestiam affert sibi", Junius & Tremellius. (n) "incurvavit se ei os suum", Pagninus; "incurvat se ei os suum"; Mercerus, Gejerus. (o) "Inflexit se super eum os suum", Montanus; "innititur super cum", Vatablus.
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 25. There is a way that seemeth right]…
Verse 25. There is a way that seemeth right] This whole verse is precisely the same as that Pr 14:12.
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 16:25-26. There is a way, &c. — See…
Pro 16:25-26. There is a way, &c. — See on Pro 14:12. He that laboureth, laboureth for himself — For his own use and benefit. Solomon’s design in this proverb is, to condemn idleness, and to commend diligence, in a man’s calling; for his mouth craveth it of him — Hebrew, אכŠ עליו, boweth to him, namely, as a suppliant; beggeth him to labour, that it may have something put into it, for its own comfort, and the nourishment of the whole body.
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 Again we have this solemn, searching caution. For so…
Again we have this solemn, searching caution. For so fearful is the danger of self-delusion, that we are only safe by warning upon warning. (Php 3:1 .) Not defect of understanding, but love of sin is the cause. (Joh 3:19 .) The judgment is perverted, because the heart is blinded.†1 It is no proof that a way is right, because it seemeth right.†2 "All the ways of a man are right in his own eyes;"†3 yet the end thereof are the ways of death. The way of disobedience seems to be necessary; or it is only a small deviation; yet was it punished as "witchcraft and idolatry."†4 The way of deceit seems to be right; an easy way of escaping difficulty;†5 or obtaining some present advantage.†6 "But a lying tongue is but for a moment;"†7 and the unrepenting liar finds his "part in the lake, that burneth with fire and brimstone." (Rev 21:8 .) The Pharisee is dazzled with his own goodness. All his religion is in externals; sufficient ground for his own acceptance with God.†8 He has compounded for the internal work, to add to the pomp of the heartless ceremonial. He brings to God the formal duty, which he abhors,†9 and he refuses the spiritual service, which he demands.†10 Yet his way seems to be right. But his countenance is hated,†11 his prayer is cast out;†12 his goodness is an abomination.†13 The orthodox professor takes up his opinion, and puts on appearances, only to keep the Spirit out of the heart, and to quiet his conscience, without coming to the true point. Yet his way — with so much doing in religion — seemeth right unto him. Often there is considerable working of natural feeling. Joy is mistaken for faith, till the scorching sun has withered it away. (Mat 13:20-21 .) Alarm is mistaken for penitence; better indeed than total indifference; yet proving itself to be only a fit of selfish terror, passing away with the apparent danger. (Psa 78:33-37 .) Yet thus "he feedeth upon the ashes" of his own delusion, and "cannot deliver his soul." (Isa 44:20 .) Onwards he goes to the grave; yea — even to the presence of his God, when heaven shut, and hell opened, shew him the truth too late.†14 Madness indeed is it to dream of heaven, when every step is the way of hell. The end tests the safety of the path. Hence it is the enemy’s grand design to shut it out of view, that he may make his way seem to be right. The ways of death are many. The way of life is but One — "I am the way; no man cometh to the Father, but by me." (Joh 14:6 .) Oh! the transcendent mercy of the eyes opened to see the awful danger of our own way, and our ears opened to hear the voice behind us, saying — "This is the way; walk ye in it!" (Isa 30:21 . Jer 6:16 .)
Footnotes:
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†1 Isa 5:20. Eph 4:18 .
†2 Pro 12:26. Joh 16:2 . Act 26:9 .
†3 Pro 16:2; Pro 12:15 .
†4 1Sa 15:20-23 .
†5 1Sa 21:2 .
†6 2Ki 5:22 .
†7 Pro 12:19.
†8 Pro 30:12, with Rom 9:33 . Luk 18:11-12 .
†9 Isa 1:10-14.
†10 Mat 15:7-9.
†11 Pro 16:5; Pro 6:16-17 .
†12 Luk 18:14.
†13 Isa 65:5. Luk 16:15 .
†14 Mat 7:22-23; Mat 22:11-13 ; Mat 25:10-12 .
Charles Bridges, An Exposition of the Book of Proverbs (1846) — public domain. Text from a community e-Sword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain (Compare Pro 14:2).
(Compare Pro 14:2).
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 25. Way that seemeth right — Literally, There is…
25. Way that seemeth right — Literally, There is a way straight before a man; but the ways of death are the end of it. It is as if the way branched out into many ways, each one leading to death. This is a repetition of Pro_14:12. Some think it is repeated here on account of what precedes concerning persuasive speech, or the power of the tongue; as much as to say, there is never more need of caution than when we are listening to a moving orator, for he makes many things seem innocent which in themselves and in their results are deadly and destructive.
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 25. See Pro_14:12, where the same proverb occurs.
25. See Pro_14:12, where the same proverb occurs.
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.
The Pulpit Commentary 1880 · Public Domain A repetition of Pro_14:12.
A repetition of Pro_14:12.
The treacherous path.
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What way have we here referred to? If the path be so deceptive, surely the guide should indicate it. Yet the way to destruction is not named, nor is its place pointed out on the chart of life. No doubt the reason of this indefiniteness of expression is just that the dangerous way is a broad road, very easy to discover, yet there are many tracks along it, and each person may take his own course. It is so broad that any description of it may possibly leave out some of its devious paths. Therefore it is better only to indicate its character and leave it for each to consider the warning, that an attractive appearance in the path is no proof of a safe end.
I THE APPARENT RIGHTNESS OF THE WAY.
1. The fact. It is not only said that the way of death is attractive, like a smooth garden path winding among flower beds, while the way of life is a steep and rugged mountain track; but this way even seems to be right. There is an apparent justification for following it. Conscience is in danger of being deluded into giving it a quasi-sanction.
2. The cause. We are always tempted to condone the agreeable. If no danger is apparent, sanguine minds refuse to believe that they are approaching one. Convention simulates conscience. The multitude who tread the broad way tempt us into trusting the sanction of their example. It is difficult to believe that that is wrong which fashion encourages.
3. The limitations.
(1) The way only "seemeth" right, We need to be guarded against succumbing to the bondage of appearances. The question is not as to what a thing seems, but what it is.
(2) It is right in the eves of the man who is tempted to follow it, But it is not right in the eyes of God. We have to look to the higher standard of God"s approval. It is of no use that our course seems right to ourselves if it is wrong before God. On the other hand, it may be objected that these considerations destroy the validity of conscience; for if we are not to follow our own conscience, what higher guide can we have? The answer may be threefold.
(1) Seeming right may not be the verdict of our true consciences, but only the too readily accepted conclusion of more worldly considerations.
(2) Conscience may be perverted.
(3) At all events, while we have the light of revelation in Scripture and especially in Christ, we have a guide for conscience, to neglect which is to be left without excuse.
II THE FATAL END OF THE WAY.
1. The importance of the end. The great question is Whither are we going? The purpose of a road is not to serve as a platform for stationary waiting, but to lead to some destination. It is foolish for the traveller to neglect the sign post, and only follow the attractiveness of the road, if he wishes to reach his home. In life the value of the course chosen is determined by its issues.
2. The character of the end. The end is "the way of death." This is true of every course of sin. Dark and dreadful, without qualification of any kind, this goal ever stands at the end of the way of wickedness. Disappointment may come first, and sorrow, and weariness; it will be well for us if they warn us before we take the final plunge into soul destruction.
3. The manner of reaching the end. The pleasant way does not lead directly into the pit of destruction. It is only a preliminary stage in the downward journey. It brings the traveller to "the ways" of death. It may be regarded as a by-path running into the broad road. There are questionable amusements and dangerous friendships that are not themselves fatal, but they incline the careless to ways of evil They are perilous as subtle tempters fashioned like angels of light.
The supreme mistake. (see Pro_14:12)
We may well be startled, and we may well be solemnized, as we witness
I THE MARVELLOUS RANGE OF HUMAN COMPLACENCY. It is simply wonderful how men will allow themselves to be deceived respecting themselves. That which they ought to know best and most thoroughly, they seem to be least acquainted with their own standing, their own spirit, their own character. They believe themselves to be all right when, in fact, they are all wrong. They suppose themselves to be travelling in one way when they are moving in the very opposite direction. This strange and sad fact in our experience applies to:
1. Our direct relation to God. We may be imagining ourselves reconciled to him, in favour with him, enjoying his Divine friendship, engaged on his side, promoting his kingdom, while, all the time, we are far from him, are condemned by him, are doing the work of his enemies, are injuring his cause and his kingdom. Witness the hypocrites of our Lord"s time, and the formalists and ceremonialists of all times; witness also the persecutors of every age; witness those of every land and age who have failed to understand that it is he, and only he, who "doeth righteousness that is righteous" in the sight of God.
2. Our relation to our fellow men. How often men have thought themselves just when they have been miserably unjust, kind when they have been heartlessly cruel, faithful when they have been guiltily disloyal!
3. What we owe to ourselves. Only too often men think that conduct pure which is impure, consistent with sobriety which is a distinct step toward insobriety, agreeable which is objectionable, safe which is seductive and full of peril.
II THE DISASTROUS END OF A SERIOUS MISTAKE. The way seems right to a man, and he goes comfortably and even cheerily along it, but the end of it isdeath.
1. In some cases this end is premature physical decline and dissolution.
2. In all cases it is spiritual decay and the threatened death of the soul, the departure and ultimate loss of all that makes human life honourable, all that makes a human spirit fair in the sight of God.
3. The death which is eternal.
III OUR CLEAR WISDOM IN VIEW OF THIS POSSIBILITY. It is:
1. To ask ourselves how we stand in Gods sight. Man may be accepting us on our own showing, but God does not do that. "The Lord weigheth the spirits" (ver. 2). He "looketh upon the heart;" he considers the aim that is before us and the spirit that is within us; what is the goal we are really seeking; what is the motive by which we are really animated; what is the deep desire and the honest and earnest endeavour of our heart.
2. To be or to become right with him. If we find ourselves wrong in his view, to humble our hearts before him; to seek his Divine forgiveness for all our wandering; to ask his guidance and inspiration to set forth upon a new course and to maintain it to the end. He alone can "show us the path of life. 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 There is a way that seemeth right unto a…
Pro_16:25
There is a way that seemeth right unto a man, but the end thereof are the ways of death.
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A way of death
I. Multitudes judge of duty by the standard of their own moral sentiments and feelings, and therefore the way of death is thought to be right.
1. Sin first defiles the principles and then the conduct.
2. Sin has therefore brought down the ideal as well as the visible standard of duty among men.
3. Men thus rise and sink in their apprehensions of Gods law, as they rise and sink in their own moral and spiritual attainments.
4. The more polluted, therefore, the man, the more will he think the way of death to be right.
II. Multitudes judge of duty by the standard of common practice and opinion, and therefore the way of death is thought to be right.
1. The standard of the world is the average performances of duty.
2. This is the standard employed for most worldly or social purposes. It decides the reputation; the fitness for any society; the relationship; the situation.
3. Men identify this standard with the Divine, and determine by it eternal things.
4. Having stood the judgment of his fellows, man supposes that be can stand the judgment of God.
III. Multitudes judge of duty, and of the safety of a course of conduct, according to the belief that the Divine Law-giver accepts of compensation in one department for wrongs done in another.
1. Few love equally every form of sin. It does not consist with constitutional bias; outward circumstances; the pursuits of life; formed habits; the energy of the nature; the idols of the heart.
2. Many, therefore, attempt to balance their deficiency, and imagined excess, in duty.
3. This is impracticable (Jam_2:10). All is Gods. The law is one. The loved sin is the test.
IV. Multitudes judge of duty According to the principle that whatever tends to present and temporal advantage is defensible.
1. Many appear to think that this world is altogether insulated.
2. They therefore confine their views to those objects of pursuit which it presents.
3. They suppose that they have acted their part well when they have escaped from the stage with approbation.
4. The way of such seems right, but the end thereof are the ways of death.
V. Multitudes judge of the safety of a course on the principle that all is well that ends well.
1. This is a common and destructive perversion of truth.
2. The offers of grace are only for the present.
3. Every instance of rejection increases guilt, hardens the heart, and tends to bring about a death of indifference.
VI. Multitudes judge of duty according as it bulks in the eye, and therefore the way of death is thought to be the right way. Illustrate from--
1. The relative duties of the moral law.
2. Charities--religious societies.
3. The business of worship. It may be added that multitudes misinterpret Scripture. (James Stewart.)
A way may seem right, yet lead to hell
Imagine a large company travelling through a gloomy forest, attended by a faithful and well-informed guide. The course becomes rugged and dreary, while on either hand ways open which are wide, verdant, and picturesque. The travellers wish to deviate, and perceiving their guide determined to pursue his own course they leave him. But they soon learn the way they have chosen is full of dangers. The allurements which seduced them vanish. This is a true picture of human life. We all have erred and gone astray; multitudes have perished irrecoverably.
I. Mark the man of pleasure. God is not in all his thoughts. He tells us that, as we are sure only of the present, we need seek nothing higher than the gratification of our natural desires; that religion may perhaps serve as a lamp through the dark valley and shadow of death, but cannot fail, on the bright eminence of life, to appear unnecessary and obtrusive. Such language opposes the whole tenor of that religion which inculcates faith, patience, contrition, and self-denial, and leads to the grosset habits of the drunkard and the fornicator, concerning whom an apostle declares, they shall not inherit the kingdom of God.
II. Mark the thoughtless and indifferent person--the man who, being too indolent, too timid, or too superstitious to think and act for himself, borrows his system of doctrines and forms of worship from a long train of credulous ancestors or the opinions prevalent around him which are considered the most reputable. I am right, he exclaims, or all these are wrong. If I do err, it is in the company of those whom I have chosen as my perpetual companions. The way may seem right, it may save labour, and serve his present convenience; but death lurks at the end. The fool shall be destroyed, and his companions also; the destruction of transgressors shall be together.
III. Mark the formalist. I mean one who is a strict observer of all the outward ceremonies of religion; the faithful adherent to her most minute forms. He divides the circle of the day; on one side he puts all his devotion, and thither he looks for comfort when conscience disturbs him for the follies so distinctly marked on the other side. He does not take with him into the world a principle which will enable him to resist temptation; and when he has fallen into sin he goes back to his formal services, thinking these may be a sufficient atonement. Or, perhaps, being habitually restrained within the bounds of decorum, he flatters himself that he is regenerated. Formality is a slow but effectual poison; it is a dead and putrid carcass laid upon the altar of Him who demands a living sacrifice.
IV. Mark the self-confident man. None that I have mentioned are in greater danger.
1. There are rich men who delude themselves with the vain conceit that silver and gold, and the things which silver and gold procure, render them independent of God. Not all their splendid array, and sumptuous fare, and bowing menials, and princely estates, will save them from lifting up their eyes, being in torments.
2. Men of intellectual capacity are peculiarly prone to self-confidence. It were wicked to disparage reason; but may it not be overrated? It is s guide, but surely not through regions it has never visited. It is a luminary: so likewise is the moon, and so are the stars; but can we, therefore, dispense with the sun?
3. There are the self-confident who trust in their fancied rectitude.
V. Mark the subject of partial conviction, the man who mistakes remorse for repentance, and a state of alarm for the unfailing pledge of salvation. They have mourned, and watched, and been oppressed with dread. At length, however, they became tranquil. They were received with due form into a Christian society. But they soon settle down into heartless regularity; their conscience keeps pace with their profession, till at length they come to regard it as a sin to doubt respecting their good estate, and are offended at every faithful admonition. But the gospel has had no practical and saving efficacy upon their hearts. Woe unto them who are thus at ease in Zion, who despise the warning contained in the text!
VI. Is there a better way--a way which leadeth to life? Jesus the Son of God has opened it; He suffered, bled, and died that He might secure it for us. He is the way of pardon, of peace, and of salvation. He is the way that leads to heaven and glory. (R. Elton, D.D.)
Mistaken views
This is the age of specialists; and one of the most important departments is that which deals with the eye and its defects. We hear in this connection of heredity; the different effects of town and country life, with their near and remote objects; the results of overwork and unhealthy surroundings, etc. So with the inward eye and the vision of the moral life. Here also we have shortsightedness, discrepancy of focus, stealthy cataract; the inflammation that makes light an agony; the eye that exaggerates and sees double, and that which makes everything seem insignificant and far away; and there is an eye that dotes on the dark end of the spectrum.
I. Honest and dishonest error. The text confines our attention to honest derangement of vision, or what claims to be such. There is a way that seemeth right unto a man. The seat of the trouble is in the man, not in the way. The way remains where it is, and he chooses it and walks into it.
II. Inherent difficulties. Many of our troubles in moral vision arise from the inability to see distance. Some things are present, others are past. It is easy to put paint on paper, but it is aerial perspective that makes a picture. Again, errors of judgment are due to the fact that we give fixed measurements to things that are themselves in motion: growing larger or smaller, advancing or receding. Closely connected with this is the weak eye for angles and the feeble sense of proportion. If we could only see it, there is a difference between self and society, between party and mankind, between time and eternity.
III. Decision and indecision. Under given conditions a diminished area always makes a brighter disc. Microscopic objects have no mist. Downrightness is always a desirable thing, especially for emergencies that come suddenly and only once. It means health to its possessor and safety to those who know what to expect. It draws to itself unattached particles, and has an incisive momentum that bruises into softer substances. Yes and No are great civilisers. But clearness that is gained by exclusion may cost too much. When the narrowing process begins it goes on, and self is always the most tempting centre; in fact, the only terminus. It is sometimes difficult for robust natures to see it, but strength of conviction does not necessarily mean correspondence with fact. And fact is the chief thing.
IV. The culpablity of mistaken views. Where and when is the error found blameworthy? Not directly in the region of intellect and its knowledge, but in that of the will and its preferences and energies. The individual error becomes a process and the process becomes a system. There is first light defied and then light debased. This belongs to us, not to circumstance. Business is business--how much that is made to cover and countenance? Others do it, and why should not I? The same man will always say with regard to any loved indulgence, This is safe for me, and what have I to do with others? If we pass from difficulties of the personal life we find the same obscurity or obliquity of view in things that affect communities, nations, and Churches. There was the slavery question, over which the British Parliament struggled for many years, and for which America poured out its blood. So with the great temperance question of to-day. (G. M. Mackie, M.A.)
The seeming right
Our difficulty in life is often with things that seem to be right. Where they are obviously wrong there is no need for hesitation, but where probabilities are in their favour we must pause and consider. How far does our own experience confirm the doctrine of the text?
1. Does not the way of self-protection seem to be right? To a certain extent it is right. Pressed unduly it becomes practical atheism.
2. Does not the way of physical persecution for truths sake seem to be right? If man is teaching error why not burn him, or otherwise put a forcible end to his ministry?
3. Does not the way of self-enjoyment seem right.
4. Does not the way of judging by appearances seem right? What can be better? What can be simpler?
5. Does not the way of self-redemption seem right? Is it not brave and spirited to say that we take our own recovery into our own hands? This is the fatal error of mankind. O Israel, thou hast destroyed thyself, but in Me is thy help.
Application:
1. Lean not to thine own understanding. The coiled scorpion may be mistaken for an egg.
2. Seek higher than human counsel. Be religious. Put thy whole life into the keeping of God. The steps of a good man are ordered by the Lord. Distrust appearances. Even when the way seems right stand still and commune with Heaven. Except Thy presence go with me, carry me not up hence. (J. Parker, D.D.)
Sincere belief no safeguard
See that man who is just too late, or the other, who was sitting quietly at his breakfast when he heard the departing signal. Neither can believe he is in fault. Oh, no! his watch is right. The conductor hurried the train; the agents watch is out of order.
1. There has been error. His watch was wrong, after all. He did not take care to set it by the true standard. Men fail of success because they adopt wrong principles. They blame the Bible, the Church, the ministry; anything, anybody, everything, everybody, rather than self.
2. Our sincere belief that we are right will not save us. God has a certain fixed, and immutable, and holy law. If we follow his teachings we shall be safe; but if we follow our own notions He makes no provision for our faults; we are left to suffer.
3. There are favoured times for obtaining Gods favour. (Christian Treasury.)
Beware of imperceptible currents
The currents of the sea are found to run in all directions, east, west, north, south, being formed by various causes--the prominence of the shores, the narrowness of the straits, the variations of the wind, and the inequalities at the bottom. These currents are of the most material consequence to the mariner, without a knowledge of which he could never succeed. It often happens that when a ship gets unknowingly into one of these everything seems to go forward with success, the mariners suppose themselves every hour approaching their wished-for port, the wind fills their sails, and the ships prow seems to divide the water, but at last by miserable experience they find that instead of going forward they have been all the time receding. The business of currents, therefore, makes a considerable article in navigation, and the direction of their stream and their rapidity has been carefully set down. (Scientific Illustrations.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain v. 25. There is a way that seemeth right…
v. 25. There is a way that seemeth right unto a man, when his conduct, in his own judgment, is good and fitting, but the end thereof are the ways of death; his judgment being wrong, his error leads him into destruction. cf Pro 14:2.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 There is a way that seems right to a…
There is a way that seems right to a man
The writer speaks of a person's conduct or behavior as if it were a road on which the person is traveling. AT: "A person thinks that the way he is living is right" (See: Metonymy)
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but its end is the way to death
The word "its" refers to "way" in the previous line. This "way" is the road that leads to death.
The laborer's appetite works for him
The writer speaks of the appetite as if it were a person who works on behalf of the laborer. This means that the person who labors is motivated by his desire to eat. AT: "The laborer works to satisfy his appetite" (See: Personification)
his hunger urges him on
The writer speaks of "hunger" as if it were a person who urges the laborer to continue working. AT: "he keeps on working because he is hungry" (See: Personification)
translationWords
die
labor
works
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 16:25 This proverb repeats 14:12.
16:25 This proverb repeats 14:12.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.