Proverbs 2:14
from those who enjoy doing evil and rejoice in the twistedness of evil,
Sermons
The Course of Sin and the Strength of RighteousnessW. Clarkson Proverbs 2:10-15
The Profit of Religious KnowledgeE. Johnson Proverbs 2:10-22














It is preservative amidst the influences of evil example and of sensuous solicitation.

I. THE WAY IN WHICH IT ACTS AS A PRESERVATIVE.

1. By taking up a central place in the consciousness. "When wisdom enters thy heart, and knowledge is dear to thy soul." Not as a stranger or mere guest, but a beloved and confidential intimate. The heart denotes here, as elsewhere, "the centre and organic basis of the collective life of the soul, the seat of sentiment, the starting point of personal self-determination." The soul, as used by Hebrew writers, denotes the entire assemblage of the passive and active principles of the inner life. Delitzsch terms the heart, as used in the Bible, "the birthplace of thought;" and thin is true, because thought springs out of the dim chaos of feeling as the defined crystals from the chemical mixture.

2. By counteractive force. If the inmost thing we know and feel be a sense of right and a sense of God, a pure sentiment and a lofty idea, this must exclude the baser feelings, and displace the images of pleasure and objects of desire which are unlawful and undivine. Them is watch and ward in the fortress of Man-soul against the enemy and the intruder. The "expulsive force of a new affection" operates. It is the occupied heart that alone is temptation proof. "Discretion shall watch over thee, prudence guard thee." The mind, directed to what is without, and feeling for its course among uncertainties, thus appears forearmed against dangers.

II. THE DANGERS FROM WHICH IT PRESERVES. Social dangers. In society lies our field of full moral development, both in sympathy with the good and in antipathy to the evil. Two dangers are particularized.

1. The influence of the bad man. We know men by their talk and by their actions - their habit in both; their "style," their "form," in the expressive language of the day.

(1) His talk is of "froward things," or "perversities" - cunning, crafty, malicious in spirit (ver. 12). Literally it is crooked talk, which is a relative term - the direct opposite of the "straightness" of ver. 9 being meant. Our moral intuitions appear in the mind under the analogy of relations in space, and are thus designated probably in all languages. The right line and the curve or zigzag represent what we feel about good and evil in conduct. The speech of evil insinuation, covert suggestion, bad tone, generally may be meant; or perhaps, rather, guilty topics of conversation. The East is more leisurely in its habits than are we; and the warning has peculiar adaptation to the unfilled hours of an easy life, and which bad talk so often wastes and corrupts.

(2) His habit of life. He forsakes the "straight paths" to walk in "dark ways," such as those alluded to by St. Paul (Romans 13:13; Ephesians 5:11; 1 Thessalonians 5:5). In the like sense that darkness is antipathetic to us, is moral evil (hence its appropriateness as an emblem); we may overcome the feeling partially, but only by doing ourselves a violence. It is a step further in self-perversion to "take pleasure in the execution of evil, and to make merry over wickedness." Human nature demands sympathy; the most depraved cannot do without it or the semblance of it. We are always craving the sight of that which reflects us; hence the sight of evil gives joy to the bad man, the sight of good enrages him. For he is a deformity. His ways are crooked, twisted all his mode of mind and life; a moral deformity. The conscience, armed with the healthy perception of the true, beautiful, and good, sees all this in the bad man, recognizes him for what he is, and so is proof against him. One great lesson of Goethe's 'Faust' is that the tempted man does not see the devil in human shape, because his moral temper has been first unstrung, and so his vision vitiated.

2. The solicitations of the bad woman. The expressions, "strange, foreign" (ver. 16), appear to designate her as the wife of another, an adulteress (comp. Proverbs 6:26; but the sense is disputed). To allegorize the passage is to weaken its force; for the actual dangers of youth are clearly indicated. She is depicted in the strongest light of reality. This is what she is in the view of the inspired conscience.

(1) Her infidelity to her husband and her God (ver. 17). For marriage is a bond, not only between two human beings, but between each and God. Affiance is the glory of womanhood; to break her plighted troth is to wreck all her true charm and beauty. "Companion of her youth" is a beautiful designation of the husband (Jeremiah 3:4; Psalm 55:14).

(2) Her dangerous arts. Oh, what can replace a youth defiled? or what more dangerous influence can there be than that of her whose "hatred is goaded by shame" - hatred against the virtue which confronts to reproach her? Her smooth tongue, flattering her victim with simulated admiration, and with the "hypocrisy of passion," is more deadly than the sword.

(3) Her deadly seductions. Death, the kingdom of the shades, the ghosts who lead, according to the view of the ancient world, a faint and bloodless existence below, is the end of her and the partakers of her sins. To Sheol, to Hades, the bourne whence no traveller returns, the steps of all her visitors tend. Her house seems ever to be tottering over the dark abyss. The truth held in this tragic picture is too obvious to need further illustration. Fatal to health of body, to peace of soul, to the very life itself, is the zymotic disease of lust. To the religious conscience thus the harlot appears; stripped of her paint and finery, her hypocrisy exposed, the poison of her being detected. It is the shadow of a life, and ends in emptiness, darkness, and ghostly gibbering. - J.

To walk in the ways of darkness.
Here an arm of the sea of life is spread out before us, and we are led to an eminence whence we may behold its raging. We must, one by one, go down into these great waters. We see many of our comrades sinking beneath the surge. It is good to count the number, and measure the height of these ranks of raging waves, that we may be induced to hold faster by the anchor of the soul, which is sure and steadfast. The dangers are delineated in exact order.

I. "THE WAY OF EVIL." Whether they be persons or principles the word does not expressly say. The way of the evil is the way which Satan trod, and by which all his servants follow.

II. "THE MAN THAT SPEAKETH FROWARD THINGS." He is one of the foremost dangers to young men. In a workshop, or warehouse, or circle of private friendship, one with a foul tongue is a serious mischief-maker. It may be that the froward things are swearings; or impurities, or infidel insinuations; or mere silliness that fills with vanity, and tends to weaken the moral fibre. Even when a person does not sympathise with the evil, and imitate it, his conscience gets a wound. It is not good for us, in an experimental way, thus to know evil.

III. "WHO LEAVE THE PATHS OF RIGHTEOUSNESS." When the imagination is polluted, and the tongue let loose, the feet cannot keep on the path of righteousness. Thinking, and hearing, and speaking evil, will soon be followed by doing it. In all of us are the seeds of crime, and in many the seedlings are growing apace. He who would be kept from the path of the destroyer must crucify the flesh, with its affections and lusts. In the matter of watching for one's soul the true wisdom is to take care of the beginnings.

IV. "TO WALK IN THE WAYS OF DARKNESS." The doing of evil produces darkness, and darkness produces the evil-doing. Indulged lusts put out the eyesight of the conscience; and under the darkened conscience the lusts revel unchecked.

V. "WHO REJOICE TO DO EVIL." A more advanced step in guilt. At first the backslider is ashamed of his fall. He palliates, alleges the strength of the temptation, and promises amendment. As the hardening progress goes on, he begins to feel more easy, and comes to rejoice in evil.

VI. WHO "DELIGHT IN THE FROWARDNESS OF THE WICKED." These are more abandoned than the wicked themselves. To take pleasure in sin is a characteristic of fallen humanity; to delight in seeing others sinning is altogether devilish. To complete the picture of the dangers to which the young are exposed, one other peril of the world's deep is marked on the chart which is mercifully placed in the voyager's hands — it is "the strange woman." The deceiver is so-called. Marriage is honourable in all. Unlawful relations of the sexes mean wild, selfish passions, which will surely be followed by visible marks of God's vengeance. God's anger will track lust through all its secret doublings. He makes sin generate its own punishment. And the woe of a hardened sensualist is a "hell" indeed.

(W. Arnot, D. D.)

People
Solomon
Places
Jerusalem
Topics
Delight, Designs, Evil, Frowardness, Joy, Perverseness, Perversity, Pleasure, Rejoice, Rejoicing, Sinner, Wicked, Wrong, Wrongdoing
Outline
1. wisdom promises godliness to her children
10. and safety from evil company
20. and direction in good ways

Dictionary of Bible Themes
Proverbs 2:14

     5918   pleasure
     8302   love, abuse of

Proverbs 2:12-15

     4811   darkness, symbol of sin
     5550   speech, negative

Library
The Beginning and End of Wisdom
PROVERBS ii. 2, 3, 5. If thou incline thine ear to wisdom, and apply thine heart to understanding; yea, if thou criest after wisdom, and liftest up thy voice for understanding; then shalt thou understand the fear of the Lord, and find the knowledge of God. We shall see something curious in the last of these verses, when we compare it with one in the chapter before. The chapter before says, that the fear of the Lord is the beginning of wisdom. That if we wish to be wise at all, we must BEGIN by
Charles Kingsley—The Good News of God

The Red Lamp.
Travelling by express train the other day, we found that we were stopped a long distance from the station where we were timed to stop, and looking out of the window, saw a red light ahead. That accounted for it, we knew there was something in the way. The driver knew what he was about, and though anxious to go on, did not move until the red light was changed to white. Some of those who read this paper are living in sin. To such, the Bible speaks out in plain terms, and, like the Red Light, would
Thomas Champness—Broken Bread

Notes on the Fourth Century
Page 238. Med. 1. In the wording of this meditation, and of several other passages in the Fourth Century, it seems as though Traherne is speaking not of himself, but of, a friend and teacher of his. He did this, no doubt, in order that he might not lay himself open to the charge of over-egotism. Yet that he is throughout relating his own experiences is proved by the fact that this Meditation, as first written, contains passages which the author afterwards marked for omission. In its original form
Thomas Traherne—Centuries of Meditations

Letter xxiv (Circa A. D. 1126) to Oger, Regular Canon
To Oger, Regular Canon [34] Bernard blames him for his resignation of his pastoral charge, although made from the love of a calm and pious life. None the less, he instructs him how, after becoming a private person, he ought to live in community. To Brother Oger, the Canon, Brother Bernard, monk but sinner, wishes that he may walk worthily of God even to the end, and embraces him with the fullest affection. 1. If I seem to have been too slow in replying to your letter, ascribe it to my not having
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux

Truth Hidden when not Sought After.
"They shall turn away their ears from the truth, and shall be turned unto fables."--2 Tim. iv. 4. From these words of the blessed Apostle, written shortly before he suffered martyrdom, we learn, that there is such a thing as religious truth, and therefore there is such a thing as religious error. We learn that religious truth is one--and therefore that all views of religion but one are wrong. And we learn, moreover, that so it was to be (for his words are a prophecy) that professed Christians,
John Henry Newman—Parochial and Plain Sermons, Vol. VIII

Sundry Sharp Reproofs
This doctrine draws up a charge against several sorts: 1 Those that think themselves good Christians, yet have not learned this art of holy mourning. Luther calls mourning a rare herb'. Men have tears to shed for other things, but have none to spare for their sins. There are many murmurers, but few mourners. Most are like the stony ground which lacked moisture' (Luke 8:6). We have many cry out of hard times, but they are not sensible of hard hearts. Hot and dry is the worst temper of the body. Sure
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12

Sunday Before Lent
Text: First Corinthians 13. 1 If I speak with the tongues of men and of angels, but have not love, I am become sounding brass, or a clanging cymbal. 2 And if I have the gift of prophecy, and know all mysteries and all knowledge; and if I have all faith, so as to remove mountains, but have not love, I am nothing. 3 And if I bestow all my goods to feed the poor, and if I give my body to be burned, but have not love, it profiteth me nothing. 4 Love suffereth long, and is kind; love envieth not; love
Martin Luther—Epistle Sermons, Vol. II

The Knowledge of God
'The Lord is a God of knowledge, and by him actions are weighed.' I Sam 2:2. Glorious things are spoken of God; he transcends our thoughts, and the praises of angels. God's glory lies chiefly in his attributes, which are the several beams by which the divine nature shines forth. Among other of his orient excellencies, this is not the least, The Lord is a God of knowledge; or as the Hebrew word is, A God of knowledges.' Through the bright mirror of his own essence, he has a full idea and cognisance
Thomas Watson—A Body of Divinity

"But Seek Ye First the Kingdom of God and his Righteousness," &C.
Matt. vi. 33.--"But seek ye first the kingdom of God and his righteousness," &c. This is a part of Christ's long sermon. He is dissuading his disciples and the people from carnal carefulness and worldly mindedness. The sermon holds out the Christian's diverse aspects towards spiritual and external things. What is the Christian's disposition in regard to the world, how should he look upon food, raiment, and all things necessary in this life? "Be careful for nothing." "Take no thought for your life,
Hugh Binning—The Works of the Rev. Hugh Binning

Proverbs
Many specimens of the so-called Wisdom Literature are preserved for us in the book of Proverbs, for its contents are by no means confined to what we call proverbs. The first nine chapters constitute a continuous discourse, almost in the manner of a sermon; and of the last two chapters, ch. xxx. is largely made up of enigmas, and xxxi. is in part a description of the good housewife. All, however, are rightly subsumed under the idea of wisdom, which to the Hebrew had always moral relations. The Hebrew
John Edgar McFadyen—Introduction to the Old Testament

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