Proverbs 4:26

Pro 4:26 Ponder the path of thy feet, and let all thy ways be established.

Ver. 26. Ponder the path of thy feet.] Viz., By the weights of the word. Look to thine affections, for by these maids Satan woes the mistress. Take heed where you set gunpowder, since fire is in your hearts. Augustine thanks God that his heart and the temptation did not meet together. Walk accurately, tread right, ακριβως ορθοποδειν; {Gal 2:14} step warily; lift not up one foot till you find firm footing for another, as those in Psa 35:6. The way of this world is like the vale of Siddim, slimy and slippery: Cavete. Beware, We have an Eve, a tempter (each one) within us, our own flesh, saith Bernard. And Nemo sibi de suo palpet: quisque sibi Satan est, saith another father. We have enough to watch for our halting; the devil also casts his club at us that we "may stumble and fall, and be broken, and snared, and taken." {Isa 8:15}

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_4:26

Ponder the path of thy feet, and let all thy ways be established.

Pondering the path

Mystery surrounds me. I find myself a resident of the illimitable realm of the unknown. The commonest objects touching me on every side start unanswerable questions. But amidst these enveloping mysteries, like a rock in the central ocean, emerges this certainty--I am. That means, I know I am. I am dowered with self-consciousness. There is a chasm wide and awful between myself and everything which is not myself; the me is other than the not-me; I am a separate, solitary soul. Amid all the mystery surrounding me, there emerges this other certainty--I ought. That means, I have the power of referring what I am to the judgment of the moral sense. There is, and must be, an irreversible distinction between what I ought and what I ought not. There is both a standard and an ability of discrimination. There is a law of right and wrong of which the moral sense takes cognisance. Amid the mystery there arises another certainty--I can. That means, I dwell in the sphere of moral freedom; the helm of my being is in the hand of an unenslaved volition; I possess a self-determining and sovereign will. I am not a thrall, a thing; I am a power. There emerges this other certainty--I will. That means, I exercise my power in this direction or in that. I will to do the thing I ought not, or the thing I ought. Man is a moral being, capable of choice, and actually choosing. You should ponder the path of your feet--

I. Because your feet are pressing toward an end by which your whole previous path in life is to find final test. Thomas Carlyle says, It is the conclusion that crowns the work; much more the irreversible conclusion wherein all is concluded; thus is there no life so mean but a death will make it memorable. As you are going now what will that final test of the end declare?

II. Because this moment you are choosing your path. You should ask yourself whether it be the right one.

III. Because the longer you walk in the wrong path the harder it will Be to get out of it into the right, The awful law of habit; the binding power of bad companionships, etc. (Homiletic Magazine.)

Spiritual anatomy the feet

I. Their natural course.

1. Found in the way of evil

2. Which has diverse paths.

3. These paths fatal in their termination.

II. Transition of the feet to the way of righteousness.

1. Consideration.

2. Arrestment.

3. Abandonment of evil way.

4. Prayer.

5. Decision.

III. The feet consecrated to divine service.

1. They stand on a rock.

2. Enjoy liberty.

3. Established by the Lord.

4. Guided in the way to life eternal. (J. Burns, D.D.)

Life a path

1. Unique, difficult, momentous.

2. This path, this journey, will be travelled but once--there is never a retracing of our steps.

3. A false guide, a false step, may prove eternally fatal.

4. The path is intricate, and nothing short of the utmost care, and constant watchfulness, and thorough discipline of heart and life can carry one safely through it. (Homiletic Monthly.)

Feet and eyes joined

The wise man joins the feet unto the eyes, intimating that our actions should be weighed, as well as our thoughts, words, and looks.

I. We must beforehand order all well that we go about.

1. Lest we show our folly to all men by our indiscreet actions.

2. Lest we run ourselves into danger.

3. Because our actions are dangerous as well as our thoughts, looks, and words; and these were all to be ordered. Bring all your actions to the touchstone before you do them. Weigh them in a just balance.

II. The meanest members of the body must be well-ordered. The foot is lowest, yet must not be left at liberty to go where it will.

1. Because the meanest members are of necessary use.

2. Because they, being disordered, bring much hurt.

III. Endeavour to act surely in what you do. Show your wisdom by your sure and just acting according to Gods Word, and it will stand. (Francis Taylor, B.D.)

Self-examination explained and recommended

It is our wisdom to look into our own hearts, to inquire seriously and impartially into the state of religion in our minds; that we may form a true judgment of our real character in the sight of God, and may be better able to regulate our future conduct.

I. Explain the precept of the text: Ponder the path of thy feet. This includes--

1. A serious inquiry--into our past conduct, i.e., of the general tenor of our conduct; whether it has been agreeable to our character as men and as Christians, agreeable to the dictates of right reason, and the precepts of the gospel.

2. A diligent examination of the motives of our conduct, and the principal ends we have pursued in life; whether they are those which religion points out, or those which are recommended by the example of the world around us. Let us particularly attend to the state of our mind. Our chief motive is to be the glory of God. This motive is of all others the most extensive, and where it has its due place in the mind, will prove the most effectual means of regulating the conduct.

3. Considering attentively what our ruling passion is, and what influence it has had in determining our conduct. Every man has something peculiar in the make or constitution of his mind, which inclines him more strongly to some pursuits than to others, and which consequently lays him more open to temptation from that quarter than from any other.

4. A diligent inquiry into the present temper and state of our minds; the settled purpose and resolution of the mind, the prevailing bent of the will and affections. In what light does sin appear to us? What are our sentiments of the law of God? How do we stand affected towards the great objects of faith?

5. The examination recommended in the text must be accompanied with a sincere resolution and a correspondent endeavour by Divine assistance to reform the errors of our past life, and to make continual advances in virtue and goodness.

II. The advantages that will attend the practice of it. Steadiness and uniformity of conduct is the result of habitual consideration and reflection.

1. This will be a probable means of securing us from all fatal errors and miscarriages, or of restoring us to the path of duty, if we have wandered from it.

2. The habit of reflection will confirm and strengthen the mind, and enable us to make continual advances in holiness.

III. Some directions that may assist us in the performance of what has been recommended.

1. Set yourself as in the presence of God.

2. Implore the Divine direction and assistance.

3. Be upon your guard against the deceitfulness of your own hearts, while you are conversing with them.

4. Fear not to know the worst of your case.

5. Pursue the inquiry till you have brought it to some conclusion, and faithfully observe and comply with the admonitions which conscience may give you.

6. Frequently renew the exercise of self-examination according to the directions laid down. Improvement--

1. See the great end we should propose to ourselves by this self-inquiry.

2. The great importance of self-examination to the Christian life. (R. Clark.)

Salutary counsel

I. Ponder that portion of our path which we have already trodden.

1. Has it been the way of evil?

2. Have we visited Calvary?

3. Has it been a path of usefulness?

II. Ponder the portion of the path which we are now treading.

1. Is it lawful ground?

2. Are we following the footprints of Jesus? These are found, and found only, in heavenly paths.

3. Is there a light shining upon the road? The way of the wicked is as darkness, because it is their own evil, dismal, unhappy, and dangerous way; but the path of the justified is that of increasing holiness and joy.

III. Ponder that portion of our path which we have yet to tread.

1. It is beset with snares and dangers.

2. It passes through the valley and shadow of death. There is now no other way to immortality.

3. It leads either to heaven or to hell. (The Congregational Pulpit.)

Christian casuistry

I. We ought to ponder our steps in regard to the principle from which they proceed. An action good in itself may become criminal if it proceed from a bad principle. The little attention we pay to this maxim is one principal cause of the false judgments we make of ourselves. Would you always take right steps? Never take one without first examining the motive which engages you to take it.

II. We ought to ponder our steps in regard to the circumstances which accompany them. An action, good or innocent in itself, may become criminal in certain circumstances. This maxim is a clue to many cases of conscience in which we choose to blind ourselves. We obstinately consider our actions in a certain abstracted light, and do not attend to circumstances which change the nature of the action.

III. We ought to examine the manners that accompany our ways. Actions, good in themselves, become criminal when they are not performed with proper dispositions.

II. An action, good in itself, may become criminal by being extended beyond its proper limits. Be not righteous overmuch, neither make thyself overwise.

1. In regard to the mysteries of religion.

2. In regard to charity.

3. In regard to closet devotion; in regard to distrusting yourselves and fearing the judgments of God.

V. An action, good when it is performed by a man arrived at a certain degree of holiness, becomes criminal when it is done by him who hath only an inferior degree. If we wish our ways to be established, let us weigh them with the different judgments which we ourselves form concerning them. Set the judgment which we shall one day form of them against that which we now form. In order to obey the precept of the wise man, we should collect our thoughts every morning, and never begin a day without a cool examination of the whole business of it. (James Saurin.)

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

Keep a measure in all thy doings.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Ponder--Consider well; a wise course results from wise forethought.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 26. Ponder the path of thy feet] Weigh well the part thou shouldst act in life. See that thou contract no bad habits.

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

(26) Ponder the path of thy feet.—Rather, make it smooth, level: take all obstacles out of it which may prevent thy going in the way God is leading thee. Comp. the directions to cut off even the hand or the foot that offends (Mat_18:8). This verse is quoted in Heb_12:13.

Let all thy ways be established.—Or, directed aright; see that they lead straight to the end (Psa_119:5).

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

26. ponder] So R.V. marg., weigh carefully; but R.V. text has make level, &c., with which agrees LXX. ὀρθὰς τροχιὰς ποίει σοῖς ποσίν: “make straight paths for thy feet.” So Heb_12:13. See Pro_5:21.

established] Or, ordered aright, R.V. marg.

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.

Ponder the path of thy feet,.... Consider well what path it is, whether right or wrong; or weigh it in the balances of thought, as Aben Ezra; or rather in the balances of the word, and see whether it agrees with that or not. The Septuagint version is, "make straight paths for thy feet"; to which the author of the epistle to the Hebrews seems to have respect, Heb 12:13;

and let all thy walls be established; so as to walk on steadily, constantly, uniformly, and not be easily moved out of the ways of religion and truth. Or, "let all thy ways be prepared", or "directed", or "disposed" (c); according to the rule of the divine word. Some render it as a promise, "and all thy ways shall be established" (d); when care is taken to look well into them; see Ch2 20:20.

(c) "dirigantur", Tigurine version, Mercerus; "recte apparentur aut disponantur", Vatablus. (d) "Stabilientur", V. L. Pagninus, Montanus; "constabilientur", Schultens.

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

Straight. Hebrew, "ponder." Examine what thou takest in hand, and walk not at random, Hebrews xii. 13.

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).

Ponder the path of thy feet; consider thine actions before thou doest them, and see that they agree with the rule.

Let all thy ways be established; let thine actions be uniformly and constantly good in spite of all temptations to the contrary. Or, let thy ways be directed or disposed aright, as this Hebrew word signifies. Or, thy ways shall be established. So this is a promise to confirm the foregoing precept. If thou dost ponder them, thou mayst expect God’s blessing and good success in them.

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

26. Ponder — The word means, first, to make level; secondly, to weigh; and then, metaphorically, to consider, deliberate. Some render, Make smooth or straight the path, etc. The sense is, Consider well thy undertakings; examine thoroughly beforehand, whether they are right and proper; so shalt thou have confidence in the rectitude of thy conduct and in the providential ordering of the result. Compare Psa_119:133; Heb_12:13.

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

Ponder the path of thy feet; properly, make straight or level the path of thy feet. The command carries on the idea of the previous verse. Simplicity of aim in the moral life is to be accompanied by attention to the moral conduct. The sense is, remove every obstacle which may impede or render insecure the way of moral life, and thus avoid every false step. The meaning "to ponder," i.e. "to weigh," seems to be given to the verb palles, piel of the unused palas here used only in Psa_58:3 and possibly in Pro_5:21. Its ordinary signification is "to make level, or even," as in Isa_26:7 Isa_40:12; and Pro_5:6. The LXX keeps this in view in rendering, "Make straight paths for thy feet". (cf. Heb_12:13) The Authorized Version would mean, "Weigh your conduct as in a balance; before acting, consider the consequences and nature of the act." The second clause, and let all thy ways be established, is in effect only a repetition of the preceding thought, since it signifies, "See that thy conduct is correct; let all thy ways be definite and fixed." The marginal reading. "And all thy ways shall be ordered aright." gives the literal rendering to the tense; yikkonu being the future hiph. of kun, "to be established," "to stand firm." This would express the result of giving heed to one"s conduct.

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

Ponder - Consider thine actions before thou dost them, and see that they agree with the rule. And - Let thine actions be uniformly and constantly good in spite of all temptations.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Make a level path for your foot

Here the word "foot" represents the person who is walking. The writer speaks of a person's actions as if he were walking along a path, and of planning those actions carefully as if it were making that path level. AT: "Make a level path to walk on" or "Prepare well what you want to do" (See: Synecdoche and Metaphor)

a level path

"a smooth path" or "an even path"

then all your ways will be secure

The writer speaks of a person's actions as if the person were walking along a path and of those actions being successful as if the path were safe and secure. AT: "then everything that you do will be right" (See: Metaphor)

Do not turn aside to the right or to the left

The directions "right" and "left" form a merism, meaning that the person is not to leave the level path in any direction. AT: "Walk straight ahead and do not leave the level path" (See: Merism)

turn your foot away from evil

Here the word "foot" represents the person who walks. The writer speaks of not committing evil actions as if the person were walking away from evil. AT: "turn away from evil" or "stay away from evil" (See: Synecdoche and Metaphor)

translationWords

turn

evil

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

Weigh the path of your feet Weigh your way: the loss of a commandment against its reward and the reward of a sin against its loss, and then all your ways will be established.

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.