Proverbs 4:15

Pro 4:15 Avoid it, pass not by it, turn from it, and pass away.

Ver. 15. Avoid it, pass not by it.] As ye would not come near a carrion carcass; as the seaman shuns sands and shelves (the apostle’s simile, 2Th 3:6); as ye would be loath to come near those that have the plague sore running upon them. Evil men endanger good men, as weeds the grain, as bad humours the blood, or as an infected house the neighbourhood. Nemo errat sibi ipsi, sed dementiara spargit in proximos, {a} Entireness with wicked consorts is one of the strongest chains of hell, and binds us to a participation both of sin and punishment. Hence so many words about it here: Abundans cautela, &c. This heap of words is not without great use and emphasis; there is earnestness, and not looseness in this repetition.

{a} Seneca.

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.

Pro_4:15

Avoid it.

Companionships to be avoided

The same decision of character which men evidence in their worldly affairs is necessary also in the affairs of eternity. The duty here enjoined is one by no means pleasing to the natural mind, and cannot possibly be softened down to suit the taste of the worldly man. It depends not upon our inclination, but upon the command of God. Our salvation is at stake.

I. What society we are to avoid. Now here there can be no difficulty with regard to persons of openly immoral lives, whose society none but persons like themselves can possibly approve. Again, the case of those who boldly deny religion, or are attempting to make converts to their own infidel opinions, is equally clear. But, doubtless, the maxim goes much further; so that we ought to shun the ways, not of these more notorious characters only, but in general the ways of all who do not love and fear God. These persons may be differently divided, and may have various shades of virtue and vice amongst them. A cold-hearted formalist, an inconsistent professor of religion, a man who knows what is right and Scriptural, but has no true feeling of piety in his soul, is a dangerous companion for him who would walk humbly with his God. Shall we, it may be said, go out of the world and forsake even our friends and connections in life because they may not be religious?

II. How far the society of those who do not love and fear God is to be avoided. Now here we cannot as Christians hesitate to admit that if it could be proved that the Word of God required absolute and unceasing seclusion from all who are not partakers of true religion, it would be our duty to obey the command. But it is not necessary, or indeed Scriptural, to suppose that this separation from all worldly things and persons is thus entire and absolute, for then, as the apostle argues, we must needs go out of the world. We may lawfully have commerce and transact our daily affairs with various persons who are not partakers of true religion. Neither, again, must we forsake the professing Church of Christ merely because many hypocrites and false members are to be found connected with it. In this world the tares and the wheat must thus grow together, and to try completely to separate them would be a vain attempt. Nor, still further, are we so to forsake the society of men as to prevent our labouring for their salvation. We may converse with sinners for their good. What we are then to avoid is unnecessary familiarity with sinners and a disposition to comply with their sins. When David would describe a blessed man, he speaks of him as not walking in the counsel of the ungodly, nor standing in the way of sinners, nor sitting in the seat of the scornful. If our intercourse with men be so conducted as to weaken our affections towards God, destroy the tenderness of our conscience, make us forget or neglect our souls, or unfit us for prayer and communion with our Maker, we may be assured we have transgressed the Scriptural limit.

III. But it may be asked, why, after all, is the path of sinners to be thus carefully avoided? Why should Solomon so multiply his cautions--Avoid it, pass not by it, turn from it, and pass away? What is the real danger? The duty under consideration ought to be attended to, both for our own sake and for that of others. Let us suppose, then, that a person is really in earnest respecting his salvation, and let us examine what will be the effect of his neglecting the duty in question. Alas, how hard will he find it to preserve the true spirit of religion in the midst of worldly society! Evil example will gradually prevail. The conversation of the wicked has far more power to corrupt the righteous than the conversation of the righteous to amend the wicked; just as it is much easier for the healthy to become diseased by communication with the sick than for the sick to be restored by communication with the healthy. One reason why the society of those who are not truly religious will be a great hindrance to the Christian is that if he will not give up the dictates of his conscience he must expect to meet with the scoffs of men. There would be less danger to the Christian in mixing with sinners if it were not that they are always ready to entice him to their evil ways. Good men, it is to be lamented, are not usually as anxious to bring their companions to the knowledge and practice of true religion as bad men often are to tempt the good to wander from it. Many a person, after feeling his heart impressed with the things belonging to his eternal peace, has been fatally ruined by mixing with those who viewed his religion with suspicion or contempt, and were desirous to make him forget the sacred impression. Besides, if we truly desire to serve God, the company of the wicked will be offensive to us. But the strongest reason for obeying the command in the text is that our salvation is endangered by the society of the wicked. The man of wisdom hath taught us, He that walketh with wise men shall be wise, but a companion of fools shall be destroyed. (Christian Observer.)

Keep at a distance

A noble ship, with British colours flying was making its way across the ocean on a summer afternoon. Yet the face of the pilot wore an expression of deep anxiety, and he cast many uneasy glances in one direction, while steadily steering the opposite way. The captain came up to him with a pale and anxious countenance. Surely we must now be safe? It is best to err on the right side. We can easily get too near, but we can hardly keep at too great a distance. What was this mysterious peril? It was a whirlpool, one of those deceitful eddies which, once approached, will draw the finest vessel irresistibly into certain destruction. There are worse whirlpools on land than those of the ocean. There are sins which, if you once come within their influence, are almost sure to drag you into their vortex of ruin. Is not drunkenness one of these? Is not gambling one of these? Is not dishonesty one of these? Sins of every kind have something of this fatal fascination, but some more than others. Keep at a distance from the path of the destroyer.

Evil to be avoided

There is no need of your trying to face certain temptations. You are foolhardy to try it. Your only safety is in flight. It is as fifty against five thousand. If you be given to appetite, escape the presence of decanter and demijohn. If you are given to pride, go not amidst things that flatter it. If your proclivity be toward uncleanness, like Job make a covenant with your eyes, that you look not upon a maid. (T. De Witt Talmage.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Verse 15. Avoid it] Let it be the serious purpose of thy soul to shun every appearance of evil.

Pass not by it] Never, for the sake of worldly gain, or through complaisance to others, approach the way that thou wouldst not wish to be found in when God calls thee into the eternal world.

Turn from it] If, through unwatchfulness or unfaithfulness, thou at any time get near or into the way of sin, turn from it with the utmost speed, and humble thyself before thy Maker.

And pass away.] Speed from it, run for thy life, and get to the utmost distance; eternally diverging so as never to come near it whilst thou hast a being.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

Avoid it,.... As dangerous and pernicious, as abominable and detestable; or, "flee from it", as the Vulgate Latin version: Jarchi and Gersom interpret it, "make it void"; cause it to cease, destroy it, do all you can to hinder the wicked from accomplishing their designs;

pass not by it; do not come near it; keep at a distance from it, that you may not be drawn into it; abstain from all appearance of evil, and everything that may lead to it;

turn from it, and pass away; the Targum adds, "from them", from wicked men. This heap of words is used to show the danger of bad company; to dissuade from the least approach to it; and to express the vehement desire of the wise man to preserve his son, and all well inclined persons, from it.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Avoid it, pass not by it; keep at a great distance from it. Compare Job 22:23; Pro 5:8.

Turn from it; shun all occasions of sin.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

15. Pass not by it — Do not go over upon it. These various phrases say in the strongest terms, Have nothing whatever to do with it; get to the utmost remove from it.

Pass away — That is, pass on by some other route.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Avoid it; p"raehu, the kal imperative of para, properly, "to let go," hence "to reject, or abhor." (On the verb, see Pro_1:25, where it is rendered, "set at naught.") The same verb also occurs in Pro_8:33 Pro_13:18 Pro_15:32. It; i.e. the way. The suffix of the verb in the original is feminine, "avoid her;" derek, "the way," being common. Turn from it (s"teh mealayv). The original is a pregnant expression equivalent to "turn aside from it, so that you do not come to stand upon it." The word mealayv, equivalent to the Latin desuper ea, has much the same force as the French de dessus and the Italian di sopra (Delitzsch). The verb satah is, as in the Authorized Version, "to turn, or go aside." Pass away; avor, kal imperative of avar, "to pass over," equivalent to Latin transire, here means "to pass on, or along," "to go beyond," like the German Ger weiter gehn. The counsel of the father is not only "turn aside from," but "put the greatest possible distance between you and it." The injunction, so absolutely stated, to have nothing to do with sin, is required, if not indeed prompted, by the knowledge of the fact that youth, confident in its own power of resistance, frequently indulges in the fatal mistake of imagining that it can dally with sin with impunity. The only course compatible with safety is to entirely avoid it.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Avoid it Heb. פרע, put it to naught.

turn away from it Heb. שטה, turn away.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.