Exegetical and Hermeneutical Commentary of Proverbs 13:20
He that walketh with wise [men] shall be wise: but a companion of fools shall be destroyed.
20. He that walketh ] Or (with a change of Heb. vowel points), Walk with wise men and be wise.
destroyed ] Lit. be broken. See Pro 11:15, where the same word is rendered shall smart for it. He who is the companion of fools in friendship shall become their companion in destruction. Comp. Pro 1:10; Pro 1:18.
Fuente: The Cambridge Bible for Schools and Colleges
Pro 13:20
He that walketh with wise men shall be wise: but a companion of fools shall be destroyed.
Walking with wise men a means of attaining wisdom
I. What is it to walk with wise men? It is to choose persons of that character for our intimate friends, and voluntarily join in their company and conversation. Walking is the motion which one chooseth. Walking with a person denoteth a friendly communication and delightful society, taking him into our councils, intimating our difficulties to him, seeking his advice and depending on his aid. The mere involuntary presence with the vicious, or being unwillingly deprived of the society of the good, is not a trespass against the rule here recommended. It may be necessary for good men to converse familiarly with the wicked, yet this may be without a participation in their crimes. Our Saviour conversed with publicans and sinners: The present state of human affairs requireth that we associate with men of all characters. And, in nearer relations, scarce is there any so happy as to be free from the company of fools. On the other hand, it is not to be supposed that the mere advantage of any mans providential situation will entitle him to the benefit of walking with wise men. The necessary thing is voluntarily to associate, and of choice enter into intimacies of friendship with the wise. Men of all capacities and conditions show a desire for conversation and society. Everybody wants company. Agreeableness of character and disposition directeth mens choice of company. Walking with wise men imports the improvement of conversation for the purposes of wisdom. Our choice should be determined with regard to virtue.
II. The influence and efficacy of walking with wise men as a means of attaining wisdom. Company has a great share in forming the tempers and manners of men. The influence is explained by–
1. A desire to be agreeable to those we converse with. This is powerful in human nature. The desire of approbation is strong.
2. The force of example. Mankind is prone to imitation. To represent religion in precepts does not so powerfully move the affections as when we see it delineated in life. The rules of religious virtue are reduced to practice in men of like passions with us, who also were compassed about with infirmities. Though their example is but imperfect, yet it is very worthy of our imitation, and most sensibly reproaches our failures. The nearer the example is the greater force it has. We are specially influenced, not by the example of saints and martyrs, but by the less celebrated instances of piety and virtue in our own familiar acquaintance.
Practical reflections:
1. Wise, that is, virtuous and good men, are a great blessing to the world, though they are frequently despised in it. Good lives are the most effectual preachers of righteousness, and continually solicit men to reform.
2. Bad men are not only useless to the greatest purposes of life, but mischievous in society.
3. We ought to be very careful in the choice of our friends and intimate companions. It is not every kind of familiarity among men that is worthy the sacred name of friendship. When founded on selfish, corrupt affections and passions, it is not only vicious, but humoursome, precarious, and inconstant, yielding no solid and abiding pleasure. (J. Abernethy, M.A.)
The influence of conversation, with the regulation thereof
Conversation has ever had a mighty influence on the conduct of human life. The regulation of it has, in all ages, demanded the utmost prudence and caution.
I. Men generally become such as the company they keep. All men are naturally lovers of themselves, and therefore the most effectual way of endearing and obliging one another is by mutual respects and compliances: no man can make his court more effectually to another than by falling in with him in opinion and practice, approving his judgment, and observing his inclinations: this is that which flatters our self-love, the predominant principle in our natures; this is that which renders society agreeable and friendship lasting. Ere we can be pleased ourselves, or please others, we must be mutually fashioned and moulded into an agreement and conformity of principles and morals, we must be acted and governed by the same affections and inclinations, and moved and led by the same desires and passions. Hence the proposition that men generally are such as their companions are. Two things in wise men never fail to work upon their friends and acquaintances.
1. Good discourse. What light, what strength, what pleasure does it minister! How it awakens the conscience and purifies the heart! The lips of the wise disperse knowledge. Such discourse ministers grace unto the hearers.
2. Good example. Virtue never appears so beautiful and lovely as in action. It is represented with much more life in the practice of a wise and good man than it can be in rules and precepts. The excellences and perfections of a friend are very strong incitements to emulation and very sensible reproofs of our remissness. A good life in a companion is certainly a mighty motive and encouragement for us. We see in him not only what we ought to do, but what we may do. Whatever is possible to him is possible to us.
As to the influence of bad company, it is clear that sin is catching and infectious; ill principles and practices are soon propagated.
1. Sin is the cement of the friendships and intimacies of sinners.
2. Ill company naturally instils and propagates vicious principles, worldly maxims, sensual carnal improvements.
3. Ill company creates confidence in sin.
II. Happiness is the fruit of wisdom, and misery of folly. Both reason and revelation and experience tell us that sin is fruitless and dishonourable. Righteousness fills the mind with peace and joy; sin tortures it with contradictions and unreasonable passions, with the guilt and the terrors of the Lord.
III. Advice as to keeping company.
1. We must be very cautious what company we keep.
2. We must endeavour to make the best use of it.
3. We must be fully persuaded that the due government of ourselves in this point is a matter of the highest moment. (J. Lucas.)
The attainment of wisdom
I. What is meant by walking with the wise?
1. It means, to converse with the writings of the wise.
2. To choose wise persons for our companions and to lose no opportunity of receiving their advice and instruction. Providence may appoint a good mans station amongst sinners, either for a trial of his integrity, or to give him opportunity to use his best endeavours to reclaim them. Civil communities, so absolutely necessary for mankind, are composed of good and bad in such a variety of degrees that there are few good without some bad qualities, and few bad without some good ones. Men are disposed to seek society and to form acquaintances, larger or lesser, for their worldly concerns and for their mutual satisfaction and entertainment. This general inclination, or instinct, operates freely and variously, and for the most part it induces men to seek those who are of a like character and disposition with themselves.
II. The influence and efficacy which such conduct hath towards the attainment of wisdom. Conversation hath a considerable share in forming the tempers and manners of men. Their behaviour and their moral and religious dispositions depend much on the company they keep. The influence which the behaviour and discourse of others hath upon us may be ascribed to two causes.
1. A desire of being agreeable to those with whom we are familiar.
2. To the force of example. And the nearer the example is the more force it acquires. (John Jortin, D. D.)
Walking with wise men
I. The import of the character commended. Wise man.
1. Wisdom is that rectitude of mind which enables a man to judge what are the best ends, and what are the best means to obtain those ends. They are wise in the highest sense who possess a knowledge of God, and of spiritual truth.
2. Wisdom includes a reverent obedience to the Divine commands, and an earnest concern for personal salvation.
II. The method of the association advised. That we walk with wise men; hold mental intercourse and fellowship with them. Two modes by which this association may be formed.
1. By studying their writings.
2. By cultivating their personal friendship.
III. The value of the promise secured. Shall be wise. He shall rise, by association, to the attainment of the same character as that with which he has been connected. If we be rendered wise, we have–
1. The possession of dignity.
2. The capacity of usefulness.
3. The certainty of happiness. (James Parsons.)
Influence of good associates
This subject is illustrated by the Persian moralist Saadi: A friend of mine put into my hands a piece of scented clay; I took it, and said to it, Art thou musk or ambergris, for I am charmed with thy perfume? It answered, I was a despicable piece of clay, but I was some time in the company of the rose; the sweet quality of my companion was communicated to me, otherwise I should only be a bit of clay, as I appear to be.
Character affected by intercourse
By wisdom is meant religion.
I. He that walks with religious men will become religious. The term walk signifies a continued course of conduct, or a manner of living, in which men persevere till it becomes habitual. The place to which every religious person is travelling is heaven. All who would walk with them must make heaven the object of their pursuit. The only way to heaven is Jesus Christ. All who walk with religious persons must agree in assenting to this truth.
1. The fact that a person chooses to associate with religious characters, in religious pursuits, proves that he is already the subject of serious impressions.
2. He who walks with religious persons, will see and hear many things which powerfully tend to increase and perpetuate those serious impressions.
3. One who walks with religious men must be the subject of serious impressions for many years successively. He who continues to walk with religious men to the end of his life will become religious.
II. A companion of sinners shall be destroyed. That is, one who chooses for his associates persons who are regardless of religion.
1. Such an one is the subject of no religious impressions; he has few, if any, serious thoughts.
2. Such an one takes the most effectual way to prevent any serious impressions ever being made on his mind.
3. Such an one takes the most effectual way to banish those serious thoughts that do come.
4. Such an one gets confirmed in habits and feelings opposed to his ever becoming religious. (E. Payson, D.D.)
The power of association
Every one exerts an influence on some others, and in turn is acted on by them. It is vain to endeavour to escape, or destroy, this mutual influence. There is a strong tendency in human character to the assimilating itself to that of those with whom it is in contact. The text represents the acquisition of wisdom as a direct consequence of the associating, or walking with, the wise. The association must be both intimate and voluntary. There is in all of us the desire of being esteemed or approved. This desire of approval is nearly allied, if not identical with, that dislike of being singular which has so mighty an operation on all classes of mind. It is almost a necessary consequence on this, that we shall gradually, though perhaps imperceptibly, assimilate ourselves to the tastes and tendencies of our companions. Illustrate a man, not of vicious habits himself, thrown continually into association with the dissolute. Unless he has great moral courage, he will inevitably assimilate to the vicious. His virtuous principles get secretly undermined. We cannot argue, with equal probability, that if the case were that of a vicious man associated with virtuous the result would be a conformity of character. There is a tendency in our nature to the imitation of what is wrong, but not–at least not in the same degree–to the imitation of what is right. There is, however, a strong probability that, through association with virtuous men, the vicious will in a degree be shamed out of his viciousness. If you add the force of example to the desire of approval, the probability will be heightened. Known facts of experience bear out our text. Then walk with the wise that are dead–be specially careful what authors, what books you make your companions. And walk with the wise of the living, with the virtuous, with the righteous. Nay, walk with God. (H. Melvill, B.D.)
Ruinous company
Sin is catching, is infectious, is epidemic. Not appreciating the truth of my text, many a young man has been destroyed.
1. Shun the sceptic.
2. Shun the companionship of idlers.
3. Shun the perpetual pleasure-seeker. Rather than enter the companionship of such, accept the invitation to a better feast. The promises of God are the fruits. The harps of heaven are the music. Clusters from the vineyards of God have been pressed into the tankards. Her name is religion. Her ways are ways of pleasantness, and all her paths are peace. (T. De Witt Talmage.)
The grand fellowship and assimilation in lifes path
I. The grand fellowship in lifes path. Though fools crowd the path of life, there are many wise men here and there. Who are the wise men?
1. The men who aim at the highest end of existence. What is the highest end? Not wealth, pleasure, fame, etc. The highest end of man, the only worthy end, is eternal perfection of character, spiritual assimilation to Gods perfection. Who are the wise men?
2. The men who employ the best means to reach that end. Who are the wise men?
3. The men who devote the best time in the employment of those means.
II. The glorious assimilation in lifes path. Shall be wise.
1. There is a transforming power in the ideas of the truly wise. The ideas of wise men are like the rays of the sun–warm, bright, touching all into life. In the Bible you have these ideas in their mightiest form.
2. There is a transforming power in the sympathies of the truly wise. Sympathy is a mighty power. Even a touch of it in the dropping tear, the faltering voice, the quivering lip, will often move a soul to its centre. The sympathies of the wise man are deep, spiritual, genuine, Christlike. They are morally electric.
3. There is a transforming power in the example of the truly wise. All moral character is formed on the principle of imitation. But we imitate only what we love and admire; and the character of the wise man has in it what alone can command the highest love and admiration of the soul. It has moral beauty–the beauty of the Lord.
From this subject we learn–
1. That the choice of companions is the most important step in life.
2. That godly literature has an inestimable value.
3. That the Church institution is a most beneficent appointment. (Homilist.)
Companionship of the young
The subject of companionship and its consequences is one of deep interest and constant application to all stages of life; but it concerns especially the young. There are few matters about which the young should be more careful, and there are few about which many of the young are more careless. Companionship is a human necessity. Man seeks for it by an instinct of his nature, as certainly and irrepressibly as whales go in schools, fish in shoals, cattle in herds, birds in flocks, and bees in hives. Companionship, in itself, is not an evil thing, but a good. But it may be sadly perverted, and thus become bad, and the source and spring of untold badness. Men can turn good to evil. The very best of Gods things may be perverted. And men, young and old, have perverted companionship. We are made or marred according to our choice of companions. In Solomons thought was only the companionship of living men. There is now also a companionship in books, and thus mind with mind. The character of book companionship resembles closely that of living men. In forming human companionships some seem scarcely to exercise any choice at all. They allow themselves to drift. As a rule such persons gravitate towards the bad. Many choose those who, at first meeting, make an agreeable impression on them. The only real basis of true love is the knowledge of personal qualities which command love. You should never make a companion of one you do not know. The text speaks of possible companionships under two classes–the wise and the foolish. By the wise is not meant the learned ; nor the cute, the clever, the capable man of business. By the wise is meant the good, the man who places the spiritual above the material, God over and above self; the man who would rather be right than what is called successful. By fools is not meant the intellectually weak and silly; nor the merely thoughtless, the giddy, the frivolous. By fools is meant all who are morally and spiritually without God, and thus, openly or secretly, wicked. We are left free to choose our companions from among the wise and the fools But we are not without guidance. We have reason, and conscience, and the Word and Spirit of God. The results we reap from our companionships will correspond with the choice we make. The reaping mentioned here is the result of the principle of assimilation. The associate of the wise will be assimilated to them. The very choice of the spiritually right, and good is an evidence of wisdom at the start. In such fellowship a right and God-pleasing character is built up. The companion of the frivolous and the wicked soon learn their ways, and become conformed to their character. Surely moral contamination is more to be dreaded than physical, You must have a companion. Receive, I beseech you, the best of all–our Lord and Saviour, Jesus Christ. (Alexander Davidson.)
The importance of avoiding bad and choosing good company
I. What may be meant by wise men and fools. Not learned men and illiterate men. A wise man is one who proposes to himself the most valuable ends, and pursues them by the best means. A fool is one who either has no worthy ends in view, or does not pursue them by proper means. The prudent is the wise man. The inconsiderate is the fool. The wise man is the true believer and holy soul; and the fool is the impenitent sinner, who rejects Christ and His salvation.
II. What is it to walk with wise men or fools?
1. It is to love and choose their company.
2. To seek and frequent their company.
3. To make them our intimate friends, and to fall in with them.
III. The advantages or disadvantages of walking with wise men or fools. As to walking with wise men–
1. It is a great part of wisdom to choose such.
2. It is a means of growing wiser.
3. He who really is the companion of the wise will certainly himself be wise.
As to walking with fools–
1. The companions of fools walk in the way which leads to destruction.
2. They are continually in the utmost danger of destruction.
3. If they continue they shall certainly be destroyed, with them, for ever and ever. (John Guyse, D. D.)
Wise companionship
Society is in itself so necessary to human life. Adam, in the state of innocence, could not be happy, though in paradise, without a companion. The chief scope of the text may be summed up in this observation: that every mans present and future welfare doth very much depend upon the right choice and improvement of those friends or companions with whom he doth most familiarly converse. For the clearing of this observation, it may be made very evident from divers Scriptures. Upon this account it is that we have such frequent cautions and threats against conversing with bad company. This was the meaning of all those severe prohibitions in the ceremonial law against touching any unclean thing. It is observable, that he who touched a dead beast was unclean but till the evening (Lev 11:24), but he who touched a dead man was unclean for seven days (Num 19:11), signifying a bad man to be the most dangerous of all other creatures. The apostle styles wicked men to be such as are dead in trespasses and sins (Eph 2:1) even whilst they live (1Ti 5:6.) There are four things wherein most men place their welfare, some or all of which every rational man doth propose to himself in the choice of his friends. These are reputation, safety, comfort, profit.
1. For reputation or honour. Wicked men are fools in the phrase of the text; and what credit can a wise man expect by conversing with fools? On the other side, good men are the excellent of the earth. Such alone are truly noble and magnanimous. And therefore whoever would propose to himself honour and reputation in his society must make choice only of such companions.
2. For safety. The text tells us that a companion of fools shall be destroyed. If any one shall persuade himself that he can enjoy their company, and yet escape their contagion, he may as well think to suspend the natural operation of fire; whereas on the other side, every one fares the better for the company of those that are good. They are the lights of the world, the salt of the earth, the pillars of a nation, those that stand in the gap to prevent an inundation of judgment. Potiphars house was blessed for Josephs sake (Gen 39:5), and all the passengers in the ship were saved from drowning for St. Pauls sake (Act 27:24).
3. For comfort. This is one of the principal ends of friendship, to ease and refresh a man amidst the anxieties of life; and there is nothing of greater efficacy to this purpose. But now this cannot be expected from any wicked person; whereas, on the other side, those that are wise in the phrase of the text are the most delightful company that are.
4. And lastly, for profit. There is nothing to be expected from such friends but the increase of our sins and of our punishments; whereas in conversing with those that are good there are these advantages–
(1) Their example will by degrees insinuate into the mind, and obtain the force of precepts, exciting us to a holy emulation.
(2) Their very presence will affect us with some kind of awe against evil.
(3) Their conference, wholesome and savoury, administering grace to the hearers.
(4) Their counsel, faithful, and wise, and hearty.
(5) Their prayers powerful, ready. And it is not easily imaginable what an advantage that is, to have a praying friend or companion.
There are three lessons I would briefly insist upon in the application of it.
1. That we would take notice of the great benefit to be obtained by the right improvement of society and mutual converse with one another.
2. That we of this place would be careful, both for ourselves and those committed to our charge, in the right choice of our friends and Company.
3. That we would labour for those proper qualifications and abilities which may render us acceptable and useful in our conversing with others. There are four conditions, amongst many others, that are more especially suitable to this purpose–
(1) A readiness to communicate, according to the gifts we have received, so ministering the same one to another as good stewards of the manifold grace of God.
(2) Humility. That is a sociable grace, lovely in itself, and acceptable to all.
(3) Prudence, in distinguishing of mens tempers, prejudices, infirmities; in discerning of the right seasons and advantages to do good amongst them.
(4) Ingenuity and candour of disposition, in owning of our own weaknesses or faults, anothers gifts or pre-eminences. (John. Wilkins.)
The evils of bad company
A man is known by the company that he keeps. The proverb is illustrated by the experience of all ages.
I. Of necessary intercourse with the wicked.
1. In society and trade. Conversation is permitted in buying, selling, and following out ordinary commercial transactions.
2. We may have intercourse with others for their good. Christ Jesus conversed with sinners to gain them.
II. Avoid unnecessary familiarity. Avoid the sins of the ungodly. If impelled by position, connection, or business to associate, beware of compliance in sin. The nearest tie cannot sanction participation in sin. Many reasons dissuade from undue familiarity. You cannot be familiar and escape contagion. The conversation of the wicked has more power to corrupt than the conversation of the good to ameliorate. These observations are peculiarly addressed to the young whose habits are, forming, whose character is moulding.
III. Some classes of dangerous characters to be avoided by the young man.
1. Beware of the idle. Idleness exposes to all forms of temptation.
2. Beware of the selfish and covetous. There is grave danger that you be affected with this spirit, and your sole determination be by all means to get wealth. Covetousness is a deceitful sin. It leads to innumerable evils.
3. Beware of the loose and erroneous. Those who are neglecting religion. The Sabbath-breaker. Those naturally disposed to error.
4. Beware of those who frequent suspicious places. Choose for companions persons of moral worth, those who fear the Lord. (Samuel Spence.)
Companionship with the highest wisdom
It is as we contemplate the Divine perfections that our souls are lifted toward the same perfection. The man who moves in cultivated society acquires refined tastes–a high ideal. The eye is educated by the most perfect specimens of art; the ear is educated by the most graceful forms of speech; the manners are formed upon the most elegant models of deportment. Walking in the light, he becomes a child of the light. So with the believer. The coteries of human society may be closed to him. From its select circles he may be hopelessly excluded. But the highest culture of all is open to him in the society of God. He may walk in the supernal light, and form his character upon a Divine model. Communion in the spiritual sphere, as well as in the social, implies assimilation. We become like those we walk with. (J. Halsey.)
Godly society improving
When General Nicholson lay wounded on his death-bed before Delhi, he dictated this last message to his equally noble and gallant friend, Sir Herbert Edwardes: Tell him I should have been a better man if I had continued to live with him, and our heavy public duties had not prevented my seeing more of him privately. I was always the better for a residence with him and his wife, however short. Give my love to them both! (Christian Weekly.)
Society operates for good or ill
If we desire to be preserved from sin, let us avoid engaging company; many perseus would resist the force of natural inclination, but when that is excited by the example of others, they are easily vanquished. A pure stream passing through a sink will run thick and muddy. And the evil communication will leave some of its corrupting influence to pollute the purest morals. On the contrary, society with the saints is a happy advantage to make us like them. As waters that pass through medicinal minerals do not come out the same waters, but, being impregnated with their properties, they derive a healing tincture from them, so it is impossible to be much with the Lords people without imbibing something of their motives and principles, and a desire to be influenced by their spirit. No society can be to us a matter of indifference, but must operate for good or ill. The present world is a continual temptation. We are in a state of warfare; though not always in fight, yet always in the field, exposed to our spiritual enemies that war against our souls: and our vigilance and care should be accordingly. (G. H. Salter.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 20. He that walketh with wise men shall be wise] To walk with a person implies love and attachment; and it is impossible not to imitate those we love. So we say, “Show me his company, and I’ll tell you the man.” Let me know the company he keeps, and I shall easily guess his moral character.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Walketh; commonly converseth and associateth himself.
Shall be wise; shall learn wisdom and goodness, both from their counsels and examples. The design of this proverb is to show the wonderful influence which a mans society hath upon him, either to save, or to corrupt and destroy him.
Fuente: English Annotations on the Holy Bible by Matthew Poole
20. The benefits of good andevil of bad society are contrasted.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
He that walketh with wise [men] shall be wise,…. Who is a companion of them that fear the Lord; converses frequently with them in private about spiritual and experimental things, and walks with them in public in all the commandments and ordinances of the Lord; he by those means grows wiser and wiser, gains a large stock of spiritual knowledge and experience; for this holds good both in natural and spiritual wisdom, a man of any capacity at all will improve by keeping wise company;
but a companion of fools shall be destroyed; the Vulgate Latin version renders it, “shall become like them”; be a fool as they are, and grow still more and more foolish. The Septuagint version is, “shall be known”; known by the company he keeps to be a fool also: or rather, “shall be broken” t; ruined and destroyed, “evil communications corrupt good manners”, 1Co 15:33, and so bring to ruin and destruction.
t “conteretur”, Pagninus, Montanus, Piscator, Mercerus, Gejerus; “conquassabitur”, Cocceius; “fragetur”, Michaelis; “infringetur”, Schultens, so Ben Melech.
Fuente: John Gill’s Exposition of the Entire Bible
20 Whoever goes with wise men, becomes wise;
And whoever has intercourse with fools, becomes base.
Regarding the significance of this proverb in the history of the religion and worship of Israel, vid., p. 39. We have translated 20a after the Ker ; the translation according to the Chethb is: “go with wise men and become wise” (cf. Pro 8:33), not , for the connection of the (meant imperatively) infin. absol. with an imper. (meant conclusively) is not tenable; but is an imper. form established by , Jer 51:50 (cf. = , Num 22:14), and appears to have been used with such shades of conception as here as intercourse and companionship for . Regarding gnid , vid., at Pro 11:15; there it meant malo afficietur , here it means malus ( pejor ) fiet . The Venet. (contrary to Kimchi, who explains by frangetur ) rightly has . There is here a play upon words; means to tend (a flock), also in general to be considerate about anything (Pro 15:14; 44:20), to take care of anything with the accusative of the person (Pro 28:7; Pro 29:3), to hold intercourse with any one: he who by preference seeks the society of fools, himself becomes such (Jerome, similis efficietur ), or rather, as expresses, he comes always morally lower down. “A wicked companion leads his associate into hell.”
Fuente: Keil & Delitzsch Commentary on the Old Testament
20 He that walketh with wise men shall be wise: but a companion of fools shall be destroyed.
Note, 1. Those that would be good must keep good company, which is an evidence for them that they would be good (men’s character is known by the company they choose) and will be a means of making them good, of showing them the way and of quickening and encouraging them in it. He that would be himself wise must walk with those that are so, must choose such for his intimate acquaintance, and converse with them accordingly; must ask and receive instruction from them, and keep up pious and profitable talk with them. Miss not the discourse of the elders, for they also learned of their fathers, Ecclesiasticus viii. 9. And (Ecclesiasticus vi. 35), Be willing to hear every godly discourse, and let not the parables of understanding escape thee. 2. Multitudes are brought to ruin by bad company: A companion of fools shall be broken (so some), shall be known (so the LXX.), known to be a fool; noscitur ex socio–he is known by his company. He will be like them (so some), will be made wicked (so others); it comes all to one, for all those, and those only, that make themselves wicked, will be destroyed, and those that associate with evil-doers are debauched, and so undone, and at last ascribe their death to it.
Fuente: Matthew Henry’s Whole Bible Commentary
Like Begets Like
Verse 20 emphasizes the influence of association. One who associates much with persons wise and active in the ways of the LORD will himself gain wisdom concerning the ways of the LORD, Pro 1:23; Pro 4:5-8. The person who spends his time in the company of fools will acquire their ways and share their destruction. Fools as used here refers not to mental deficiency but to stubbornness and a propensity to choose evil rather than good. Such reject the fear of the LORD, choosing to go their own way and influencing many to follow, Pro 1:29-32; Pro 10:8; Pro 10:14; Pro 10:21.
Fuente: Garner-Howes Baptist Commentary
THE FOOLS FRIENDSDESTROYERS
Pro 13:20
THIS text is detached from Scriptures, which, when read, tend to emphasize its truth, He that walketh with wise men shall be wise; but a companion of fools shall be destroyed. Evil pursueth sinners; but to the righteous good shall be repaid (Pro 13:20-21).
Solomon is here emphasizing the fact that men are not only known by the company they keep, but that company emphasizes their characters.
The wise prefer to be with the wise, the foolish with the foolish; and this is the truth not only in the things of the intellect, but in morals as well, for the greatest folly known to this world is not mental imbecility, but moral instead; and such moral lunatics prefer bad men for their friends.
You remember the old story of the crowds rushing on board the steamers. One steamer was chartered for a prize-fight, and the other for a camp-meeting, and the late comers made a mistake, some of the meeting people going on the prize-fighting boat, while some of the prize-fighters rushed up the gang plank into the Methodist excursion boat. The man with his Bible began to search for his Christian friends, but everywhere he found only gamblers and sports, and groups of profane, card-playing, and drinking men. Instantly he went to the Captain and begged of the Captain to put back to port and let him off; while at the same time the prize-fighter who went on the Methodist boat saw that the people had Bibles under their arms, heard them talk of religion and Christianity, while some were singing Gospel songs. He sought in vain for a bar from which to get a drink, and presently he went to the Captain and cursed the whole establishment and said he had no use for any such companionship and wanted to be put off on a rock, or an island, or anywhere. His moral nature made it impossible for him to be happy in the company of good people. He preferred the companionship of the gamblers and prostitutes who were speeding away to the prize-fight. And Solomon says of the end of these two men, He that walketh with wise men shall be wise; but a companion of fools shall be destroyed.
Now, I have been looking into the Bible, somewhat, to see who is regarded as foolish, and in consequence thereof unfit to be made a friend, because the friendship of such is destruction.
I find the Bible mentions a large number, and out of that number I have selected four of the most dangerous.
THE INDOLENT
One of the most dangerous of men to be made a companion of is the lazy manthe man of leisure.
Solomon calls him a fool, saying, The fool foldeth his hands together, and eateth his own flesh (Ecc 4:5). Writing of this same individual Solomon says,
I went by the field of the slothful, and by the vineyard of the man void of understanding;
And, lo, it was all grown over with thorns, and nettles had covered the face thereof, and the stone wall thereof was broken down.
Then I saw, and considered it well; I looked upon it, and received instruction.
Yet a little sleep, a little slumber, a little folding of the hands to sleep;
So shall thy poverty come as one that travelleth; and thy want as an armed man (Pro 24:30-34).
I do not hesitate to say that to keep company with such a man is to be reckoned the companion of fools, for every unoccupied mind is open to the incoming of evil spirits. I often think of that parable of the man out of whom was cast a devil, and the house was cleaned and garnished, but the rooms thereof were left empty, and that evil spirit returned and brought with him seven other devils, and the second state of that man was worse than the first. The unoccupied mind of the indolent is a temptation to every devil who has been wandering over the dry places of the land seeking rest.
I recall some faces that were familiar to me in my youth, the faces of indolent menmen who sat about the little town on the dry-goods boxes in the summer, and about the stoves of the stores in winter. The most of them were profane. They were given to playing cards. They were addicted to the tobacco habit in all its forms; unclean stories gave expression to their wits; and I do not hesitate to call them corrupters, every onedestroyers even. I think in that little town there were few more baneful influences than the companionship of these same men; and as I look back now to the young men who grew up in that village and have gone down degraded, despised, destroyed by sin, I say the text has the truth illustrated in their destruction. They made companions of these older men who were foolish enough to do nothing; and, by those companions they were corrupted and destroyed.
I dont know but Dr. Talmage was about right when he said, There are a good many trains running from earth to destruction. They start all the hours of the day and all the hours of the night. There are the freight trains. They go very slowly and very heavily. And there are the accommodation trains going on toward destruction, and they stop very often and let a man get out when he wants to. But idleness is an express train. Satan is the stoker and Death is the engineer, and though one may come out in front of it, and swing the Red Flag of Danger, or the Lantern of Gods Word, it makes just one shot into perdition, coming down the embankment with a shout and a wail, and a shriek, crash-crash.
There are two classes of people sure of destruction; first, those who have nothing to do; secondly, those who have something to do, but are too lazy or too proud to do it.
I think he might have added a third class; namely, those who are foolish enough to make friends with the first and second.
As long ago as the time of the Egyptian Dynasty, the degrading, demoralizing, destructive influences of indolent men were recognized by law-makers. In consequence the old Egyptian law declared that after a person was thrice convicted of idleness, he should be adjudged infamous. Solon required the council of the Areopagus to investigate every mans means of living and to chastise the idle, while Draco punished idleness with death.
Ah, young people, as you love your lives, dont make friends of them that are foolish enough to be indolent.
THE INTEMPERATE
One hardly needs to argue the destruction in the companionship of drinkers and drunkards.
Solomon said, Wine is a mocker, strong drink is raging; and whosoever is deceived thereby is not wise? (Pro 20:1)
Again he wrote,
Who hath woe? who hath sorrow? who hath contentions? who hath babbling? who hath wounds without cause? who hath redness of eyes?
They that tarry long at the wine; they that go. to seek mixed wine.
Look not thou upon the wine when it is red, when it giveth his colour in the cup, when it moveth itself aright.
At the last it biteth like a serpent, and stingeth like an adder (Pro 23:29-32).
Is it possible that men can associate with these and not be stained; yea, even destroyed? It hardly seems necessary to raise that question in America, where every year we have slaughtered thousands of men by strong drink, where the army of the slain, by such associations, is thirty or forty times as big as our killed on the battle-fields of Cuba, Porta Rico and the Philippines and Flanders; and where it is perfectly known that nine-tenths of all the young men that drink, do it not so much because of an uncontrollable appetite, as to please their companions, and prove themselves boon-fellows. Fools! that is what God calls them, and He is right.
A Hindu monk speaking to the W.C.T.U. convention held in Chicago the Worlds Fair year, said that the Brahmins of India taught that if a man meet in the street a wild elephant, and his only chance of escape from him was through a wineroom, he should take his chance with the beast, rather than pass through that place of peril. We would that the Brahmin teaching might become the practice of young America. We would that the strong youths of this land might see in every companion who tempts them to drink, Satan incarnated, and realize that the very invitation condemns those that give it as unfit for companionship.
A few years ago, in Chicago, a man called at my study and asked for help. His face was so intelligent, his language so evidently that of an educated man, and his bearing indicated so much of quickness and energy, that I wondered what had brought him to beg. And so I said, What have you been doing that has degraded you to this level? Well, Sir, he answered, When I was twenty-four years of age, I was clerk on the New York Stock Exchange. I was in high favor with one of the wealthy men there and he paid me a $1,500 salary. But every noon, as we were leaving the office, my young men associates used to go down in the basement and pass out through the saloon and take a drink. They almost always invited me to go along. For quite a time I declined their invitations, but they seemed nothing the worse for it, and so finally I accepted, and commenced to go in with them and tone up before taking our mid-day lunch. It was only a little while, sir, before this appetite for drink was a master of me. I lost that position, but got one of $1,200. Afterward I had to give that up and take another at $700. From that I went down to $500, and you know the rest. Oh, it was the invitation of those companions! That is what Solomon says, A companion of fools shall be destroyed (Pro 13:20).
In Wyoming, Ontario, when the local option law, known as The Scott Act, was up for discussion and decision, a meeting was held in the village of Beamsville, Ont. It was addressed by two speakers, and then an informal vote was taken to see how the audience stood on the question of liquor, or no liquor. To the query, Shall we shut up the saloons?, nearly every one in the audience rose, voting Yea. When those who were opposed to closing the saloons were asked to rise, one solitary man stood up, and a small boy began to laugh. What are you laughing about? asked the chairman of the meeting. Why, said the boy, that man is the grave-digger! His vote was an intelligent one. He knew what was good for his business.
Would that every young man could see as he saw it, and understand, if you go into a saloon or keep company with those who are intemperate in habits, that the time is not far distant when there will be an opening for you into which they will put your bloated body, your blasted mind, and your blinded soul, for a companion of fools shall be destroyed (Pro 13:20).
Do you remember in Elizabeth Stuart Phelps book, A Singular Life, Captain Hap tells the story of the little vessel that was lost, saying, There was the Dare-devil over on South Shore. She was launched about a year ago. She went on a trial spin one day, and everybody aboard was pretty jolly. They put all their canvas up to show her off. It was a norwester that day, and they driv her right before the wind. She jest plunged bows down, and driv straight to the bottom, the Dare-devil did. Some said it was her name. But, Lord; rum done it.
And, if it were only the vessel built of wood, and rigged with sails, that rum sent down, it would matter little; but when we remember the immortal crafts that have gone down under the same power, we count him foolish indeed who puts himself into such touch with its patrons, that they will drag him into the same maelstrom in which they themselves are being drowned, for a companion of fools will be destroyed
THE IMPURE
It seems essential that the impure should be pointed out as companions to be avoided if one would escape destruction. That is a searching thing, and as true as inspiration which Solomon penned, when he said,
For at the window of my house I looked through my casement,
And beheld among the simple ones, I discerned among the youths, d young man void of understanding,
Passing through the street near her corner; and he went the way to her house,
In the twilight, in the evening, in the black and dark night;
And, behold, there met him a woman with the attire of an harlot, and subtil of heart.
* * With her much fair speech she caused him to yield, with the flattering of her lips she forced him.
He goeth after her straightway, as an ox goeth to the slaughter, or as a fool to the correction of the stocks;
Till a dart strike through his liver; as a bird hasteth to the snare, and knoweth not that it is for his life.
Hearken unto me now therefore, O ye children, and attend to the words of my mouth.
Let not thine heart decline to her ways, go not astray in her paths,
For she hath cast down many wounded; yea, many strong men have been slain by her;
Her house is the way to hell, going down to the chambers of death (Pro 7:6-10; Pro 7:21-27).
There seems to be an impression on the part of some excellent people that the minister has no occasion to speak against sins, unless it is likely that some of his audience are already being stained by them. If that were true, there would still be occasion for every minister who addresses any considerable company, to discuss the dangers of the social vice. But, as I understand my ministry, its preaching ought to be more to prevent sin than to correct it; more for the purpose of keeping people from ever making their friends of fools, than to bring them to reform when once such companionship is chosen. Sin, in its later and larger developments, is not so dangerous as in its earlier and more insidious suggestions. You go back to the Pentateuch, and you will find that leprosythat great type of sinin its perfect development, when it was full out upon the sufferers body, was no longer reckoned ceremonially unclean, and its victim no longer cast utterly away from all society. When the whole body was covered with it, the disease was uncommunicable, and in itself so utterly loathsome that people need not be warned to keep away from it. But, in the earlier stages, it was not so. Those who had upon them the smallest scab, or bright spot must be brought unto the priest, and the priest, must make careful examination, and if he was uncertain as to whether it was leprosy, he must shut him up seven days more; and if it spread, he must be seen of the priest again; and if again the scab spreadeth in the skin, then the priest shall pronounce him unclean; it is a leprosy.
And I tell you, beloved, that it is the little evil thought that is to be guarded against; the unclean speech that is occasion indeed of warning; the impure purpose, that must be watched for seven days, and seven more, and yet another seven; and all such as are afflicted by these are dangerous companions.
Dr. Theodore Munger says the ancient words are as wise as ever, He that toucheth pitch shall be defiled therewith. To permit oneself, even in the way of curiosity, to approach the precincts of the evil, is to tread the crumbling edge of hell. One step in that direction is to enter a path from which there is no return. Fools venture upon it thinking to retrace their stepssuch is always the excuse but the little way, and the little while, lengthen into a journey that is never retraced. Let this separation go so far as to exclude from your company even the man who speaks lightly of these paths. Moral contagion is as direct as physical, and the man who comes into close contact with such evil carries it with him wherever he goes and makes an atmosphere that no pure mind can breathe.
Some years since, a man was found dead, near Saltsburg, Pa. It was rumored next day that Barley Black had committed suicide, but the Coroners investigation proved that Black was a manufacturer of counterfeit coin, which was effected by an amalgamation of brass and copper through the use of nitric acid. The poison fumes arising out of his crude crucible had filled the room in which he was working, and he breathed it until it took effect, resulting in his death. But there are atmospheres more poisonous than were these fumes; and of the criminals that breathe them, it may be justly said when they die, They suicided. And the suicide will not only be one of body, but one of soul, for a companion of fools shall he destroyed.
THE INFIDEL
Long ago the Psalmist wrote, The fool hath said in his heart, There is no God (Psa 14:1).
I do not hesitate to say that to keep company with such unbelievers is to make friends of those guilty of the greatest of all folly.
Some people seem to think it is no sin to be an unbeliever. But the Word of God declares unbelief to be the sin of sins. He that believeth not is condemned already, because he hath not believed in the Name of the only begotten Son of God (Joh 3:18).
The Apostle Paul tells us that it was unbelief that kept the Jews from entering the promised land, and the same heinous offense will keep him who endorses it out of Heaven. When we remember what unbelief does for man, we can understand why the unbeliever is associated with the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone; which is the second death (Rev 21:8).
You remember that on one occasion Henry Ward Beecher and Col. Ingersoll were thrown together. After they had profoundly discussed many subjects, a third man of the party thought to see a tilt between these two orators, so he introduced the subject of religion. At once Col. Ingersoll waxed eloquent in defence of infidelity. Beecher listened until this third man said, Have you nothing to say upon your side, Mr. Beecher? He slowly lifted his white head and answered, Nothing. In fact, I was just engaged in thought about that poor lame man who, with crutches, was slowly and carefully picking his way through a cess-pool, when a big, burly fellow, himself bespattered, rushed up to him, jerked the crutches from beneath him, and left the lame one sprawling and helpless in that pool of liquid dirt.
Where is the man? said the Colonel, what a brute he was; and the five or six companions echoed his words.
Yes, said Beecher, that is the way I feel about it; and Col. Ingersoll, thou art the man!
The human soul is lame, but Christianity has furnished it crutches, and is helping it through the cesspools of this life, and has promised it perfect health in the life to come. But you, by your teachings, are trying to rob men of their crutches, to strike from beneath the soul its only support, and if you like the business, ply it to your hearts content, but remember it takes an architect to erect a building; an incendiary can easily reduce it to ashes.
Blessed is the man that walketh not in the counsel of the ungodly (Psa 1:1).
The man who counsels you into infidelity is the man who leaves you flat and helpless in the moral cesspool of life. Choose no such companions, for a companion of fools shall be destroyed (Pro 13:20).
May I conclude this address by pleading with you to be wise, and to make companions of the wise, of them that are wise unto salvation, for he. that walketh with wise men shall be wise? (Pro 13:20).
One thing impressed me in reading Quo Vadis and that was the elevating influence exerted upon that worldly, wicked, lecherous man, Vinicius, by reason of his association with the early Christians, and especially through his love for Lygia; and in one passage of the book I saw a great and wonderful truth.
It was after he had listened to Peter the Apostle preach, the time when that Apostle had been telling how they took his Lord, and bound Him, and carried Him away to crucify Him, that Vinicius dreamed a dream. The author calls it a new, feverish, waking dream.
It seemed to him that Peter was in a boat and was sailing away toward the land. There were multitudes of people about them; waves covered their heads with foam. In the whirl only the hands of a few could be seen; but Peter saved the drowning time after time, and gathered them into his boat, which grew larger, as if by a miracle. Soon crowds filled it, as numerous as those which were collected in Ostrianum, and then still greater crowds. Vinicius wondered how they could find place there, and he was afraid that they would sink to the bottom. But Lygia pacified him by showing him a light on the distant shore toward which they were sailing. These dream pictures of Vinicius were blended again with descriptions which he had heard in Ostrianum, from the lips of the Apostle, as to how Christ had appeared on the lake shore. So that he saw now in that light on the shore a certain form toward which Peter was steering, and as he approached it, the weather grew calmer, the water grew smoother, the light became greater. The crowd began to sing sweet hymns; the air was filled with the odor of nard; the play of water formed a rainbow, as if from the bottom of the lake lilies and roses were looking; and at last the boat struck its breast safely against the sand. Lygia took his hand then, and said, Come, I will lead thee!, and she led him to the light.
And, beloved, that Light is Christ. Oh, that we could lead you there to-night, for then the temptations from the indolent, the intemperate, the impure, the infidel, would be at an end, and your whole spirit, soul and body safe forever. Will you come?
Fuente: The Bible of the Expositor and the Evangelist by Riley
MAIN HOMILETICS OF Pro. 13:20
COMPANIONSHIP, CONSTRUCTIVE OR DESTRUCTIVE
We have here:
I. Habit, assimilation, and transformation.
1. Habit. A habit is formed by the constant repetition of an act. Walking is the constant repetition of an act. The child first gets courage to take a single step, that step leads to another, and by degrees he acquires the habit of walking. To walk with wise men is to have habitual intercourse with them, either through reading their written thoughts or by immediate contact with their living selves. As bodily walking is only acquired by practice, so it is in soul-walkingin mental and spiritual communion. It is at first difficult for the uninitiated to master the arguments of the wise and grasp the truths which they utter. But the power to do so comes by making the effort. If the wise men are morally wise, it may not be easy to apprehend Divine truth as they do with their keener spiritual perceptions. But constant intercourse and communion enables one to do so. The religious facultythe conscienceis thus developed.
2. Assimilation. The law of assimilation is in operation within us and around us in the world of matter. The plant drinks in the moisture and chemical elements of the earth, and they are assimilated to itself and come forth in bud, and flower, and fruit. Man eats vegetable and animal food and it becomes flesh and bone. The man who walks with wiser men than himself imbibes their thoughts, and those thoughts become part of himself. As the health of the body depends upon the kind of food which it assimilates and its power of assimilation, so the health of the mind depends upon the character of the thoughts which it receives and its power of making them its own.
3. Transformation. It is implied that those here represented as walking are, when they begin their walk, comparatively ignorant. But a constant reception and assimilation of the wisdom of others, whether it be intellectual or moral wisdom, will in time transform the pupil into a teacherthe student into a master. The ignorant becomes in time a wise man. The strong animal life nourishes the weakerthe new bornlife until the weak child becomes as strong as the parent. So in mind and soul life. Hence the constant repetition in this book of exhortations to receive instruction. The assimilating and transforming power of intercourse with the Fountain of all Wisdom by the reception of the Divine thoughts is thus set forth by Paul:But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord (2Co. 3:18).
II. That if our companionship is not a constructive influence, it will be destructive. It is implied that human beings will have companionship of some kindthat if a man does not walk with wise men, he will be the companion of fools.
1. Companionship is in early life the outcome of necessity. A child of foolish parents cannot help being the companion of fools. This is the sad portion of millions, and it is the destruction of millions in the sense that it is the cause of their missing the great end of lifeto glorify and enjoy God.
2. But there is a companionship of choice. When a human being comes to years of maturity he chooses his companions. He cannot always choose his associates, for then he must needs go out of the world. And there is no necessity that those with whom duty compels him to associate should exert any evil influence upon his character. But companion evidently means him with whom he communesa man whose society he chooses. And if this society is not morally good, a man begins to deteriorate from the first moment that he enters it. His choice of it is an indication of some moral flaw in his character, and is a strong presumption that he does not intend or desire to resist its destructive influence. If a sound apple is placed beside one that has begun to decay, nothing is needed to complete the work of destruction in both, but that they should remain in contact. An utter missing of all that makes life worth havingthat which our Lord calls the loss of the soulis the portion of every man who does not continually grow in moral wisdom. For there is no standing still. Neglect is ruin in most material things. The house that is not constantly repaired will be ruined by the constant action of the elements. A man is surrounded on all sides by adverse moral influences, and if he only neglects to grow he will die. And to grow he must walk with the wise.
ILLUSTRATION
The following statement was made to a Wesleyan minister by a young man under sentence of death: I am the child of pious parents, who were connected with the Wesleyan body. At the age of 16, through their instrumentality, and under the preaching of the Gospel, I became the subject of religious impressions. These, in the course of time, were effaced; but I still continued to read the Bible and respect the Sabbath. One Lords Day I went to hear a celebrated minister deliver a discourse on Prophecy. As I was returning I expressed to an acquaintance whom I met my admiration of the sermon. He replied that no doubt Mr.was a superior orator, and it would afford him great pleasure to hear him discuss on any subject having a true claim upon the attention of a rational being; but that such was not the case with religion. A conversation followed, which led him to invite me to his house, to hear his reasons for disbelieving the Bible. There I met others, of a kindred spirit, and from that moment they were my principal, because my favourite, associates. I soon adopted all their opinions as my own, and used every effort in my power to diffuse our common views. I could at this moment almost say the bitterness of death is passed, if I were sure that no one had become an infidel through me. But I have too much reason to fear that many have. Before this time I had married a very respectable young woman, and had entered into business. I was, however, brought to ruin by my own folly and extravagance, and went to America. There, my principles not fully satisfying me, I read Watsons Apology for the Bible, and similar works, and again avowed myself a believer in the Word of God. It was my bitter lot, however, soon to see that it is much more easy to renounce the principles of error than to cease from those evil practices of which they are the productive sources. It will not be wondered that, even after I had disavowed the creed of an infidel, I was confirmed in the habits of infidelity, and was still, on returning to my native land, ready to perpetrate any deed of darkness which the fury of passion might prompt, or the straits of poverty suggest. The act for which I may soon be suspended on the gallows is the final consummation of a wilful disbelief in the inspired record. The minister continues, I was often with him, and found him to possess an extensive acquaintance with the Scriptures, and a considerable knowledge of our religious poets. As the person at whom he fired, though severely wounded, was not killed, he seemed to the last to expect a reprieve. The governor of the gaol entered his cell half-an-hour before the time which had been fixed for his execution, saying, I have a communication from the Secretary of State. A smile of hope played for a moment round his pallid face, but it seemed only as if to give the gloom of despair the opportunity of coming in deeper and more terrific shadows over his features, for the governor instantly added, but there is nothing said respecting youyou must therefore die. We were again alone, and pacing his cell he said, with deep emotion, It is then a fact that I must suffer the extreme penalty of the law. In a few minutes I shall be in eternity, my wife will be a widow, and my children will be fatherless, bearing part of my reproach, notwithstanding they had no part in my guilt. On his way to the place of execution we passed through the turnkeys room. Seeing a lad seated in a distant corner, he went to him, and said, Look at me, and learn never to stand in the way of the ungodly, nor to sit in the seat of the scorner of truth.Evangelist.
OUTLINES AND SUGGESTIVE COMMENTS
The influence of society upon man is great, and was intended to be great. As the natural world is held together by the influence of matter upon matter by the law of gravitation, so the moral world is held together by the influence of mind upon mind. We are made to attract and to be attracted, to influence and to be influenced, to instruct and to be instructed. But this power of mind over mind is not a neutral power, it is necessarily great for evil or for good. Paul says that Evil communications corrupt good manners. There is nothing to be expected from evil companions but an increase of sin, and an increase of punishment. The best is a briar, the most upright is sharper than a thorn-hedge, which will rob us of our fleece, if they do not pierce our skin. Most likely they will do both.S. Thodey.
The literal meaning of the word rahah, from which companion comes, is to feed; boon-companions, who feed together (chap. Pro. 29:3). There is a play upon like Hebrew sounds, in companion, and destroyed, roheh and roang. The Greek Theognis says, Thou shalt learn good from the good; but if thou wilt associate with the bad, thou shalt lose even the mind thou hast. Seneca says, The road is long by precept; it is short and effectual by example. What one sees makes more impression than what one hears. As bad air injures the strongest health, so association with the bad injures the strongest mind.Fausset.
What you learn from bad habits and from bad society you will never forget, and it will be a lasting pang to you. I tell you in all sincerity, not as in the excitement of speech, but as I would confess and have confessed before God, that I would give my right hand to-night if I could forget that which I have learned in evil society; if I could tear from my remembrance the scenes which I have witnessed, the transactions which have taken place before me.J. B. Gough.
In the neighbourhood of Swansea, for miles round, no vegetation exists, owing to the smoke from the large copper-works there: even so, exposure to the influence of bad companions prevents man growing and flourishing in the divine life.T. Jones.
It is not left to us to determine whether there shall be any influence; only, what that influence shall be. Joash, while he walked with his wise guardian, was wise. But when, after his guardians death, he became a companion of fools, he was destroyed (2 Chronicles 24) The first warning to sinners just plucked out of the fire, wasSave yourself from this untoward generation (Act. 2:40).Bridges.
We shall never get the good desire (Pro. 13:19) if we keep out among the wicked. In heathen lands all are fools, and therefore all do badly. In Christian lands piety is in circles and in families, and moves in lines. The mutual influences are immense. A noble way to be wise is to go boldly among the good, confess Christ, and ask their prayers and influence.Miller.
It is bettersafer, I am sure it isto ride alone than to have a thiefs company; and such is a wicked man, who will rob thee of precious time, if he do thee no more mischief. The Nazarites, who might drink no wine, were also forbidden to eat grapes, of which wine is made. So we must not only avoid sin itself, but also the causes and occasions thereof, amongst which bad company (the lime-twigs of the devil) is the chiefest, especially to catch those natures which are most swayed by others.Fuller.
Many scriptural illustrations press for notice. The family of Lot, suffering from the fearful contamination of Sodom; Rehoboam, following the counsel of his young companions in preference to that of the experienced counsellors of his father, and losing thereby five-sixths of his kingdom; Jehosaphat, associating with Ahab helping the ungodly, and loving them that hated the Lord (2 Chronicles 18; 2Ch. 19:1-2), wrath, therefore, coming upon him from Jehovah.Wardlaw.
It is not talking with the wise, but walking with the wise that will make you wise. It is not your commending and praising of the wise, but your walking with the wise that will make you wise. It is not your taking a few turns with the wise that will make you wise, but your walking with the wise that will make you wise. There is no getting much good by them that are good but by making them your ordinary and constant companions. Ah, friends! you should do as Joseph in Egypt, of whom the Scripture saithPsa. 105:22(according to the Hebrew phrase) that he tied the princes of Pharaohs court about his heart. If ever you would gain by the saints, you must bind them upon your souls. The Jews have a proverb that two dry sticks put to a green one will kindle it. The best way to be in a flame Godward, Christward, heavenward, and holinessward, is to be among the dry sticks, the kindle-coals, the saints, for as live coals kindle those that are dead, so lively Christians will heat and enliven those that are dead.Brooks.
Character affected by intercourse. He that walks with religious men will become religious. Walking signifies a continued course of conduct. To walk with religious men is not to mingle with them occasionally, or to unite with them in performing some of the more public duties of religion. Ahithophel, who died as a fool dieth, walked with David to the house of God in company. It is not to live in a pious family, for a person may do this without making its members his associates. Nor does uniting with religious men in promoting some of the great objects which the Christian world is now pursuing, necessarily prove that we walk with them, for this may be done from a wrong motive. To walk with them is to choose them for our associates, our fellow travellers in the journey of life; and this implies an agreement with them in our views and objects of pursuit. Can two walk together, says the prophet, except they be agreed? In order that two persons may walk together they must be agreed, first, as to the place to which they will go, and secondly, they must agree in opinion as to the way that leads to that place. If they disagree on either point they will soon separate. Every religious man is travelling towards heaven, and all who would walk with them must make heaven the object of their pursuit. The only way to heaven is Jesus Christ, and all who walk with religious persons must at least assent to this truth although they may not immediately and cordially embrace it. He who perseveres in this course will become religious.
1. The simple fact that he chooses such associates proves that he as already the subject of religious impressionsthat the Spirit of God is striving with him.
2. He will see and hear many things which powerfully tend to increase and perpetuate his serious impressions. He moves in a circle where God, the soul, and salvation are regarded as of supreme importancewhere religion is presented to himnot as a cold abstraction, but living in the persons of its disciples.
3. No one will continue to walk with religious persons after his serious impressions are effaced, and it is presumed that no one who continued to be the subject of religious impressions for any length of time ever failed to become religious. It is true persons may be seriously affected, occasionally, and perhaps for years together, and at different seasons may associate much with religious characters without becoming religious; but such persons cannot be said to walk with good men in the sense of the text; for their religious impressions are often effaced for a considerable time, and long intervals of carelessness succeed, during which they, in a measure, forsake religious society.Payson.
It is not for us to let our hearts have their own way in the selection of companions. On that choice depend interests too great to be safely left to chance. The issue to be decided is not what herd you shall graze with a few years before your spirit returns to the dust; but what moral element you shall move in during the few and evil days of your life, till your spirit returns to God who gave it. I like this companion; he fascinates me; I cannot want him; an enforced separation would be like tearing myself asunder. Well, if that companions heart be godless, and his steps already slipping backward and downward, why not tear yourself asunder? The act will be painful, no doubt, but skin for skin, yea, all that a man hath will he give for his life.Arnot.
He that comes where sweet spices and ointments are stirring, doth carry away some of the sweet savour, though he think not of it; so holiness is such an elixir as by contraction (if there be any disposition of goodness in the same metal), it will render it of the property, Trapp.
All sorts of companions are market men, and they usually traffic together, when they meet together, whether they be good or bad, the wares being commonly precious or vile, according to the dispositions of the persons who utter them.Dod.
It is not said, he that sitteth still with the wise, for both sitting still, neither doth the one teach nor the other learn. But he that when a wise man walketh in the ways of wisdom, walketh also with him by following his example and steps, he it is that shall be wise. To be with the wise, and not in their ways of wisdom, is to be out in their ways of wisdom, is to be out of the way for getting any good by them. Be therefore with them so as that their wisdom may be with thee.Jermin.
No person that is an enemy to God can be a friend to man. He that has already proved himself ungrateful to the Author of every blessing will not scruple, when it will serve his turn, to shake off a fellow-worm like himself. He may render you instrumental to his own purposes, but he will never benefit you.Bishop Coleridge.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
(20) Shall be destroyedi.e., morally ruined.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
20. Walketh with wise men This may be read imperatively: Walk with wise men and be wise. “This expresses the influence of good associates upon the character. A subject thus beautifully illustrated by the Persian moralist, Saadi. A friend of mine put into my hands a piece of scented clay; I took it and said to it, Art thou musk or ambergris, for I am charmed with thy perfume? It answered, I was a despicable piece of clay, but I was sometime in the company of the rose, by which means the sweet quality of my companion was communicated to me: otherwise I should only be a bit of clay as I appear to be.”
A companion of fools Morally so wicked persons.
Shall be destroyed Or shall become bad. “He that delighteth in fools showeth himself as evil,” or “becometh base.” Zockler. See note on Pro 11:15.
Fuente: Whedon’s Commentary on the Old and New Testaments
Walking With The Wise Will Result In Prosperity And A Well-knit And Integrated Family, Whilst Being A Fool Is A Prelude To Disaster ( Pro 13:20 to Pro 14:1 ).
We have in this subsection a call to follow wisdom and be wise (Pro 13:20), righteous Pro 13:21; Pro 13:25) and good (Pro 13:22). He who does so will be recompensed with good (Pro 13:21); will find himself in a position to leave his descendants an inheritance (Pro 13:22); will properly discipline his son (Pro 13:24); will not go hungry (Pro 13:25); and will have a wise wife who will build up his household (Pro 14:1). In contrast are the fools (Pro 13:20); sinners (Pro 13:21-22); the poor (Pro 13:23); and the unrighteous (Pro 13:25). They will make those who trust them ‘smart’ (Pro 13:20); will be pursued by evil (Pro 13:21); will eventually lose their inheritance ( Pro 13:22); will eventually suffer hunger (Pro 13:23; Pro 13:25); and may have a wife who allows the household to collapse (Pro 14:1).
We should note the emphasis on the family. A good man ensures that his children and grandchildren are provided for (Pro 13:22). A loving father disciplines his son (Pro 13:24). A wise woman by her wisdom builds up her house (her family) (Pro 14:1).
The subsection can be presented chiastically:
A Walk with WISE men, and you will be wise, but the companion of FOOLS will smart for it (Pro 13:20).
B Evil pursues sinners, but the RIGHTEOUS will be recompensed with good (Pro 13:21).
C A good man leaves an inheritance to his CHILDREN’S CHILDREN, and the wealth of the sinner is laid up for the righteous (Pro 13:22).
D Much food is in the tillage of the poor (Pro 13:23 a).
D But there is that is destroyed by reason of injustice (Pro 13:23 b).
C He who spares his rod hates his SON, but he who loves him is intent on disciplining him (Pro 13:24).
B The RIGHTEOUS eats to the satisfying of his inner man (nephesh), but the stomach of the wicked will want (Pro 13:25).
A Every WISE woman builds her house, but the FOOLISH plucks it down with her own hands (Pro 14:1).
Note that in A we have the accomplishment of the wise man, and in the parallel the accomplishment of the wise woman, whilst ‘fools’ parallels ‘foolish’. In B the righteous will be recompensed with good, and in the parallel the righteous eats to the satisfying of his inner man. In C the good man provides for his children materially, and in the parallel the one who loves his son ‘provides for’ his son by chastening him. Centrally in D, whilst there is much food in the tillage of the poor, in the contrasting parallel some of it is destroyed by injustice.
Pro 13:20
‘Walk with wise men, and you will be wise,
But the companion of fools will smart for it.’
Note the inclusio of wise men here and the wise woman in Pro 14:1. Walking with the wise makes a man wise, he marries a wise woman, and thus produces a wise family. Both the wise husband and the wise wife are needed to produce a well rounded individual. Compare the constant pairing with regard to wisdom teaching of the father and the mother (Pro 1:8; Pro 4:3; Pro 10:1). And note that Solomon is presented as a father figure (he refers to ‘my son’) and wisdom is presented as a mother figure (wisdom is always feminine). So while a wise father is seen as vital for a family, a wise mother is also seen as essential.
The consequence of becoming wise will be that he will be recompensed with good (Pro 13:21), he will be in a position to leave wealth to his children’s children (Pro 13:22), he will eat well both physically and spiritually, and his family will be made strong (Pro 14:1).
The lesson of the individual proverb is important. It is a reminder that we become like the company that we keep. Solomon exhorts ‘his son’ (those whom he addresses for whom there is yet hope) to walk with wise men. He is to keep company with them, listen to them, and respond to what they say. Then he himself will become wise in God’s wisdom. In the parallel by living with a wise woman, he (and the whole family) will be established in the right way (Pro 14:1).
In contrast those who walk with fools (those who do not respond to God’s wisdom), and have fools as their companions, will suffer the consequences. They will ‘smart for it’, they will ‘suffer harm’ (like the one who is surety for a stranger (Pro 11:15)). They walk with fools (Pro 2:12-15), pay heed to what they say (Pro 1:11 ff) and become fools themselves. How much better had they been made to smart by their father’s discipline (Pro 13:24). And the same will be true of those who have a ‘foolish’ mother. They will live in an unhappy and disintegrated household (verse Pro 14:1).
We could take ro‘eh as a qal participle and translate as ‘the one who keeps companionship with’ but the meaning is the same. Note that the r‘h (companion) yrw‘ (suffers harm), whilst in the next verse r‘h (evil) pursues sinners, connecting the two verses.
Pro 13:21
‘Evil pursues sinners,
But the righteous will be recompensed with good.’
The importance of walking with the wise (Pro 13:20) comes out in that ‘evil pursues sinners’. In view of the parallel clause ‘evil’ includes all the unpleasant things that can face man (compare Pro 3:29), such as hunger, fierce storms, calamity and death (Pro 1:25-27; Pro 1:32; Pro 2:22; Pro 3:25; Pro 5:9-10; Pro 6:11; Pro 6:15; Pro 6:33; Pro 7:27). But it is probably also intended to include moral evil. A sinner attracts evil (what is not good) and it pursues him. Evil is here personified and seen as a remorseless enemy which hunts down its victims (see Pro 1:10-19; Pro 2:12-19; Pro 6:24; Pro 7:10-21). But it cannot touch those who walk with the wise. The righteous, instead of being pursued with the world’s evils, will be recompensed with good (Pro 3:16-18) because by responding to Gods’ wisdom they have become ‘good’, (have had their mind set on following God’s wisdom), and are thus becoming more and more good. Compare Mat 6:33, ‘seek first the kingly rule of God and His righteousness, and all these things (food and clothing) will be added to you’.
In the parallel verse (Pro 13:25), ‘the righteous eats to the satisfying of his inner man (nephesh)’, whilst the stomach of the non-righteous will be empty. Here is one of the ‘good’ things which the righteous will enjoy. Note the parallel reference in Pro 13:25 to ‘the righteous’. Other good things described are that he becomes wealthy enough to leave an inheritance to his descendants (Pro 13:22), and that he weds a wife who will be a blessing to his future family (Pro 14:1).
Note also how the mention of ‘sinners’ connects up with the verse which follows this (Pro 13:22). These connecting links demonstrate that Solomon wants us to connect the proverbs together. Sinners are those who fall short of ‘goodness’ (Pro 13:22).
Pro 13:22
‘A good man leaves an inheritance to his children’s children,
And the wealth of the sinner is laid up for the righteous.’
The good man, the righteous man, the one who walks with the wise (Pro 13:20), is here contrasted with ‘the sinner’, the one who falls short of goodness, the one who is unrighteous. Here we learn that the good man retains his wealth so that he is able to pass it on to his descendants, whilst the sinner fails to do so. The sinner loses it. Either he or his children, who will tend to grow up like him, will squander it, or he will lose it through some disaster. And in the end it will benefit the righteous. (The righteous will benefit in the end, the sinner will lose all).
The fact that the good man leaves his inheritance to his children’s children also suggests that his own children will be ‘good men’ so that they too prosper, for it is they who will ensure that the succession continues. And the reasons why they become good men is that they are properly disciplined (Pro 13:24) and have a good and wise mother (Pro 14:1). Thus by walking with the wise a good man benefits not only himself, but his children. They too become wise.
For an illustration of the clause ‘the wealth of the sinner is laid up for the righteous’ compare Gen 31:9; Gen 31:16; Exo 12:36; Deu 2:26-35; Deu 3:1-2; Est 8:1; Psa 105:44.
Pro 13:23
‘Much food is in the fallow (unploughed) ground of the poor,
But there is that is destroyed by reason of injustice (judgment).’
Standing by itself this could be saying that even if the poor did not work hard and plough their ground (fallow ground is untilled ground, ground which has not been broken up – see Hos 10:12; Jer 4:3), they would still be able to provide enough food for their families, were it not for the fact that their situation could be affected by injustice. But the idea is more likely that much food is there assuming that the poor would work hard and plough the ground. Then they would discover that it would produce much food. The injustice may have in mind that they could find themselves over-taxed, or having what they produced taken from them by invaders (compare Jdg 6:3-4) or by a rich person using his influence on the courts, or by storms and unseasonal rain. The fact that they can produce ‘much food’ is evidence that ‘the poor’ are not to be seen as the destitute (they have land), and indicates that all could have been satisfactorily fed were it not for man’s greed.
But in context the verse has a further significance. It is illustrating the fact that ‘evil pursues sinners’ (Pro 13:21). For up to this point Solomon’s clear teaching has been that the poor are poor because they are slothful (Pro 6:9-11; Pro 10:4-5). They have not followed the way of wisdom. And that is confirmed here by the reference to ‘fallow (untilled) ground’. They have not broken up their ground. And yet even so that ground could produce sufficient food were it not for the fact that ‘evil pursued them’, that what they produce is subject to misfortune. It must be remembered that such injustices were regularly seen as due to the hand of YHWH punishing His people for their ill-doing (Jdg 6:1-4).
An alternative is to paraphrase as, ‘much food could be in the fallow ground of the poor, were it not that it is swept away by poor judgment.’ In other words the ground fails to produce what it could because the poor exercise poor judgment and do not break up the ground. They fail to produce because of their own slothfulness.
Either way this is central in the chiasmus because, coming in between the inclusio which refers to walking with the wise (Pro 13:20), and being brought up by the wise (Pro 14:1), Solomon wants to emphasise that sinners bring their misfortune on themselves in spite of God having initially shown His goodness towards them.
Brief Note On The Poor.
We may feel that Solomon is a little unfair to the poor when he suggests that they are always responsible for their own poverty. But we must remember that he saw the Israelite society in which he lived, and over whom he reigned, as composed of families each of which had its own portion of land handed down from their ancestors. Thus he considered that, on the whole, where this was so, they had the means by which they could feed themselves if they put in enough effort. Given this scenario we can see why he spoke as he did.
End of note.
Pro 13:24
‘He who spares his rod hates his son,
But he who loves him is intent on disciplining him.’
In Pro 13:22 the good man leaves an inheritance to his descendants, here he gives his son a different kind of inheritance by disciplining him in love so that he will learn wisdom. To ‘spare the rod’ is to not use it. He fails to use it because he is not bothered about the way in which his son walks. In contrast the one who loves his son will discipline him when necessary. He is ‘intent on’ disciplining him because he loves him and wants him to learn the way of wisdom. The fact that it would be done in love (‘he who loves him’) would prevent it from being excessive.
This is not an admonition to beat one’s children. It is an admonition to discipline them properly. The rod was the method of discipline in those days. Life was hard and time precious, and children rarely had privileges that could be withheld. The rod was a quick method of discipline, and psychological methods were unknown. Today we may use other methods of discipline. We live in an affluent age and children can always be punished by withholding privileges or, with young children, using ‘the naughty seat’. This was not possible, or even thought of, in those days. But good parents are still ‘intent on’ sufficiently disciplining their children when necessary, so that they will learn what is good. And if this does finally require ‘the rod’ they will use it. A judicious smack given in love (not in despair or temper) may well save the child much trouble (in spite of modern prejudices).
Pro 13:25
‘The righteous eats to the satisfying of his inner man (nephesh),
But the stomach of the wicked will want.’
In Pro 13:22 we read, ‘Evil pursues sinners, but the righteous will be recompensed with good.’ This is illustrated here. It is because misfortune pursues sinners, that the stomach of the unrighteous will want (go hungry). In contrast the righteous will be recompensed with good, because the righteous will be satisfied, both physically by having sufficient food, and spiritually by feeding on wisdom. It is a reminder that the wise man chooses the way of righteousness, and discovers that in the end that is the way to wellbeing and life.
Pro 14:1
‘Every wise woman builds her house,
But the foolish plucks it down with her own hands.’
This is the second part of the inclusio, the first part being Pro 13:20. ‘Every wise woman’ is paralleled with ‘wise men.’ Like Ms Wisdom (Pro 9:1) this wise woman ‘builds her house’, although in her case it is not a literal building but the ‘building’ of the family. She spends her efforts on building up her family and making them wise. She instructs them in the Torah (Law of Moses) (Pro 1:8), and is deeply concerned if they go astray (Pro 10:1). Like woman wisdom she constantly exhorts them to walk in the right way, the way of the wise. Note that it is not said that she does it ‘with her own hands’. The idea is probably that she is assisted by YHWH. And as a consequence she is a ‘crown’ to her husband (Pro 12:4).
In contrast is the foolish woman who plucks down her house ‘with her own hands’. She must take total responsibility for what happens, when her children are badly behaved and disunited, and when her household collapses. She is as rottenness in her husband’s bones (Pro 12:4).
Fuente: Commentary Series on the Bible by Peter Pett
v. 20. He that walketh with wise men,
Fuente: The Popular Commentary on the Bible by Kretzmann
Pro 13:20 He that walketh with wise [men] shall be wise: but a companion of fools shall be destroyed.
Ver. 20. He that walketh with wise men shall be wise. ] He that comes where sweet spices and ointments are stirring, doth carry away some of the sweet savour, though he think not of it; so he that converseth with good men shall get good. Holiness is such an elixir as by contaction (if there be any disposition of goodness in the same metal) it will render it of the property. A child having been brought up with Plato, and afterwards hearing his father break out into rage and passion, said, I have never seen the like with Plato. a
But a companion of fools shall be broken.
a Seneca, De Ira, lib. iii. cap. 11.
b Plutarch.
c Func., Chron.
shall be wise. Illustrations: Uzziah (2Ch 26:5); Joash (2Ch 24:2); Ruth (Pro 1:16); Elisha (2Ki 2:9); Andrew (Joh 1:40, Joh 1:41); Nathanael (Joh 1:45-51).
a companion, &c.: or he that feedeth (or entertaineth) fools shall be bankrupt.
shall be destroyed = shall be broken.
Pro 13:20
Pro 13:20
“Walk with wise men, and thou shalt be wise; But the companion of fools shall smart for it.”
This teaches that one’s associates are a most important factor in the determination of his destiny. The New Testament reiteration of this truth is, “Be not deceived. Evil communications corrupt good morals.” (1Co 15:33).
Pro 13:20. A Dutch proverb: He that lives with cripples learns to limp. A Spanish saying: He that lies down with dogs shall rise up with fleas. An Oriental saying: He that takes the raven for his guide shall light upon carrion. The idea of apprenticeship is that we will be the wiser for having worked with those more advanced than we are. Younger men go to places of study and learning for this purpose. But others are contented with being companions of fool. The outcome: they will smart for it, like the Prodigal Son (Luk 15:13-16). It is too bad that some would rather smart than be wise. Ones native wisdom and ideals are reflected in the companions that he chooses.
that: Pro 2:20, Psa 119:63, Son 1:7, Son 1:8, Mal 3:16, Act 2:42, Heb 10:24
but: Pro 1:11-19, Pro 2:12-19, Pro 7:22, Pro 7:23, Pro 7:27, Pro 9:6, Gen 13:12, Gen 13:13, Gen 14:12, 1Ki 12:8, 1Ki 12:10, 1Ki 22:4, 1Ki 22:32, 2Ch 19:2, 1Co 15:33, 1Co 15:34, 2Co 6:14-18, Rev 18:4
destroyed: Heb. broken
Reciprocal: Gen 34:2 – saw her Gen 38:1 – turned Lev 11:10 – they shall be Rth 2:23 – General 1Ki 10:3 – told her 1Ki 10:8 – happy are these 1Ki 12:13 – forsook 2Ki 9:27 – Ahaziah 2Ki 10:11 – and 2Ch 9:2 – all 2Ch 9:7 – General 2Ch 20:37 – Because 2Ch 22:4 – they were his Job 34:8 – General Job 35:4 – thy Psa 1:1 – walketh Psa 16:3 – in whom Psa 26:4 – General Pro 1:10 – General Pro 1:15 – walk Pro 4:14 – General Pro 5:14 – General Pro 12:11 – he that followeth Pro 14:7 – General Pro 15:31 – ear Pro 21:16 – wandereth Pro 22:25 – General Pro 24:1 – neither Pro 24:19 – Fret Pro 28:19 – but Pro 28:24 – the same Jer 51:6 – be not Hos 7:5 – with scorners Mar 4:10 – General Luk 22:55 – Peter Joh 18:18 – Peter Act 4:23 – they Act 17:4 – some Eph 5:7 – General
Pro 13:20-21. He that walketh with wise men That is, who keeps company, and commonly converses with them; shall be wise Shall learn wisdom and goodness, both from their counsels and examples; but a companion of fools But he who associates himself with the wicked; shall be destroyed Shall be as certainly ruined as he will be unavoidably infected with their wickedness. Evil pursueth sinners The evil of punishment, in proportion to their evil of sin, shall certainly, sooner or later, overtake them, although they may please themselves with hopes of impunity; but to the righteous good shall be repaid The good which men, truly righteous, do, will infallibly return into their own bosoms, and reward them with many blessings.
13:20 He that walketh with wise [men] shall be wise: but a companion of fools shall be {i} destroyed.
(i) As he is partaker of their wickedness, and bears with their vices, so will he be punished alike as they are.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: Old and New Testaments Restoration Commentary
Fuente: The Treasury of Scripture Knowledge
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Fuente: Geneva Bible Notes