the Week of Proper 22 / Ordinary 27
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Psalms 1:1
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How blessed is the man who does not walk in the counsel of the wicked,Nor stand in the way of sinners,Nor sit in the seat of scoffers!
How blessed is the man who does not walk in the counsel of the wicked, Nor stand in the path of sinners, Nor sit in the seat of scoffers!
Blessed is the man that walketh not in the counsell of the vngodly: nor standeth in the way of sinners, nor sitteth in the seate of the scornefull.
Blessed is the man that walketh not in the counsel of the wicked, and standeth not in the way of sinners, and sitteth not in the seat of scorners;
Blessed is the man Who walks not in the counsel of the ungodly, Nor stands in the path of sinners, Nor sits in the seat of the scornful;
Blessed is the man who has not walked in the counsel of the ungodly, and has not stood in the way of sinners, and has not sat in the seat of scorners.
Great blessings belong to those who don't listen to evil advice, who don't live like sinners, and who don't join those who make fun of God.
Blessed is the man who doesn't walk in the counsel of the wicked, Nor stand in the way of sinners, Nor sit in the seat of scoffers;
Blessed is the man that walketh not in the counsell of the vngodly, nor standeth in the way of sinners, nor sitteth in the seat of the scornefull.
O blessed is ye man, yt goeth not in the councell of ye vngodly: yt abydeth not in the waye off synners, & sytteth not in ye seate of the scornefull.
How well God must like you— you don't hang out at Sin Saloon, you don't slink along Dead-End Road, you don't go to Smart-Mouth College.
Blessed is the man that walketh not in the counsel of the wicked, Nor standeth in the way of sinners, Nor sitteth in the seat of scoffers:
Happy is the man who does not go in the company of sinners, or take his place in the way of evil-doers, or in the seat of those who do not give honour to the Lord.
Blessed is the man who does not walk in the counsel of the wicked; and in the way of sinners, does not stand, and in the seat of scoffers, does not sit.
Blessed [is] the man that walketh not in the counsel of the ungodly, nor standeth in the way of sinners, nor sitteth in the seat of scoffers.
How blessed is the one who does not follow the advice of the wicked, or stand in the pathway with sinners, or sit in the assembly of scoffers!
God blesses those people who refuse evil advice and won't follow sinners or join in sneering at God.
How blessed are those who reject the advice of the wicked, don't stand on the way of sinners or sit where scoffers sit!
Blessed is the man that doeth not walke in the counsell of the wicked, nor stand in the way of sinners, nor sit in ye seate of the scornefull:
BLESSED is the man who walks not in the way of the ungodly, nor abides by the counsel of sinners, nor sits in the company of mockers;
Blessed [fortunate, prosperous, and favored by God] is the man who does not walk in the counsel of the wicked [following their advice and example], Nor stand in the path of sinners, Nor sit [down to rest] in the seat of scoffers (ridiculers).
Blessed is the man who doesn't walk in the counsel of the wicked, Nor stand in the way of sinners, Nor sit in the seat of scoffers;
Happy is the man that hath not walked in the counsel of the wicked,
Oh, the joys of those who do not follow the advice of the wicked, or stand around with sinners, or join in with mockers.
Happy is the man who does not walk in the way sinful men tell him to, or stand in the path of sinners, or sit with those who laugh at the truth.
Blessed is the man who has not walked in the counsel of the ungodly, and has not stood in the way of sinners, and has not sat in the seat of evil men.
BOOK I Blessed is the man that walketh not in the counsel of the wicked, nor standeth in the way of sinners, nor sitteth in the seat of the scornful.
Blessed is the man who does not walk in the counsel of the wicked, or set foot on the path of sinners, or sit in the seat of mockers.
Happy are those who do not follow the advice of the wicked, or take the path that sinners tread, or sit in the seat of scoffers;
BOOK THE FIRSTHow happy the man, who hath not walked in the counsel of the lawless, - and, in the way of sinners, hath not stood, and, in the seat of scoffers, hath not sat;
Blessed is the man who hath not walked in the counsel of the ungodly, nor stood in the way of sinners, nor sat in the chair of pestilence:
Blessed is the man who does not walk in the advice of the wicked; nor does he stand in the way of sinners; nor does he sit in the assembly of mockers.
Book One
Blessed is the man who walks not in the counsel of the wicked, nor stands in the way of sinners, nor sits in the seat of scoffers;Blessed is the person who does not walk in the counsel of the wicked, Nor stand in the path of sinners, Nor sit in the seat of scoffers!
Happy are those who don't listen to the wicked, who don't go where sinners go, who don't do what evil people do.
Happy are those who reject the advice of evil people, who do not follow the example of sinners or join those who have no use for God.
How happy is the man who does not follow the advice of the wicked or take the path of sinners or join a group of mockers!
Blessid is the man, that yede not in the councel of wickid men; and stood not in the weie of synneris, and sat not in the chaier of pestilence.
O the happiness of that one, who Hath not walked in the counsel of the wicked. And in the way of sinners hath not stood, And in the seat of scorners hath not sat;
Blessed is the man who walks not in the counsel of the wicked, nor stands in the way of sinners, nor sits in the seat of scoffers;
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
am 3560, bc 444
Blessed: Psalms 2:12, Psalms 32:1, Psalms 32:2, Psalms 34:8, Psalms 84:12, Psalms 106:3, Psalms 112:1, Psalms 115:12-15, Psalms 119:1, Psalms 119:2, Psalms 144:15, Psalms 146:5, Deuteronomy 28:2-68, Deuteronomy 33:29, Jeremiah 17:7, Matthew 16:17, Luke 11:28, John 13:17, John 20:29, Revelation 22:14
walketh: Psalms 81:12, Genesis 5:24, Leviticus 26:27, Leviticus 26:28, 1 Kings 16:31, Job 31:5, Proverbs 1:15, Proverbs 4:14, Proverbs 4:15, Proverbs 13:20, Ezekiel 20:18, 1 Peter 4:3
counsel: Psalms 64:2, Genesis 49:6, 2 Chronicles 22:3, Job 10:3, Job 21:16, Luke 23:51
ungodly: or, wicked
standeth: Psalms 26:12, Romans 5:2, Ephesians 6:13
way: Psalms 1:6, Psalms 36:4, Psalms 146:9, Proverbs 2:12, Proverbs 4:19, Proverbs 13:15, Matthew 7:13, Matthew 7:14
sitteth: Psalms 26:4, Psalms 26:5, Psalms 119:115, Jeremiah 15:17
scornful: Proverbs 1:22, Proverbs 3:34, Proverbs 9:12, Proverbs 19:29
Reciprocal: Genesis 49:22 - a fruitful Leviticus 11:3 - parteth Deuteronomy 14:6 - General 2 Chronicles 22:5 - He walked 2 Chronicles 32:30 - And Hezekiah Job 22:18 - the counsel Job 34:8 - General Psalms 5:12 - bless Psalms 15:1 - Lord Psalms 106:43 - with their Psalms 119:9 - by taking Psalms 128:1 - walketh Proverbs 1:10 - General Proverbs 8:32 - for Proverbs 18:2 - fool Proverbs 24:19 - Fret Isaiah 33:15 - that walketh Isaiah 56:2 - Blessed Hosea 7:5 - with scorners Micah 6:16 - ye walk Matthew 5:3 - Blessed Matthew 11:6 - blessed Matthew 13:23 - beareth Matthew 26:69 - Peter Luke 8:15 - keep Luke 22:55 - Peter John 3:21 - he that John 18:18 - Peter Romans 4:6 - blessedness Romans 5:6 - ungodly 1 Corinthians 5:9 - not 2 Corinthians 6:17 - come Ephesians 5:11 - no
Cross-References
And God saw the light, that it was good: and God divided the light from the darkness.
And God called the light Day, and the darkness he called Night. And the evening and the morning were the first day.
And God said, Let the earth bring forth grass, the herb yielding seed, and the fruit tree yielding fruit after his kind, whose seed is in itself, upon the earth: and it was so.
And the earth brought forth grass, and herb yielding seed after his kind, and the tree yielding fruit, whose seed was in itself, after his kind: and God saw that it was good.
And God made two great lights; the greater light to rule the day, and the lesser light to rule the night: he made the stars also.
And God set them in the firmament of the heaven to give light upon the earth,
And the evening and the morning were the fourth day.
And God said, Let the waters bring forth abundantly the moving creature that hath life, and fowl that may fly above the earth in the open firmament of heaven.
And God blessed them, saying, Be fruitful, and multiply, and fill the waters in the seas, and let fowl multiply in the earth.
And to every beast of the earth, and to every fowl of the air, and to every thing that creepeth upon the earth, wherein there is life, I have given every green herb for meat: and it was so.
Gill's Notes on the Bible
Blessed [is] the man,.... This psalm begins in like manner as Christ's sermon on the mount, Matthew 5:3; setting forth the praises and expressing the happiness of the man who is described in this verse and Psalms 1:2. The words may be rendered, "O, the blessednesses of the man", or "of this man" l; he is doubly blessed, a thrice happy and blessed man; blessed in things temporal and spiritual; happy in this world, and in that to come. He is to be praised and commended as a good man, so the Targum:
"the goodness, or, Oh, the goodness of the man;''
or as others,
"Oh, the right goings or happy progress, or prosperous success of the man m,''
who answers to the following characters; which right walking of his is next observed, and his prosperity in Psalms 1:3. Some have interpreted this psalm of Christ, and think it is properly spoken of him n;
that walketh not in the counsel of the ungodly: all men are by nature and practice ungodly, without God, without the true knowledge, fear, and worship of God and are at enmity against him. It is a character that belongs to God's elect as well as others, while in a state of nature; and is sometimes used illustrate the love of Christ in dying for them, and the grace of God in the justification of them, Romans 4:5. But here it describes not such who are wicked in heart and life in common only, but the reprobate part of mankind, profligate and abandoned sinners, such as Jude speaks of, Judges 1:4; and for whom the law is made, and against whom it lies, 1 Timothy 1:9. The word o here used signifies such who are restless and continually in mischief; who are like the troubled sea, which cannot rest, ever casting up mire and dirt: they are always disquieted themselves, and are ever disquieting others; nor do they cease from being so till they are laid in their graves. And to these "counsel" is ascribed, which supposes capacity and wisdom; as, generally speaking, such are wise and prudent in natural and civil things, and are wise to do evil, though to do good they have no knowledge: and counsel implies consultation and deliberation; they act deliberately in sinning, they cast about in their minds, form schemes, and contrive ways and means how to accomplish their vicious purposes; and sometimes they enter into a confederacy, and consult together with one consent, and their counsel is generally against the Lord, though it does not prosper and prevail; and against his Christ, his people, truths and ordinances: it takes in both their principles and practices; and the sum of their counsel is to indulge themselves in sin, to throw off all religion, and to cast off the fear and worship of God, Job 21:14. Now "not to walk" herein is not to hearken to their counsel, to give into it, agree with it, pursue it, and act according to it; and happy is the man, who, though he may fall in the way of it, and may have bad counsel given him by ungodly men, yet does not consent to it, take it, and act upon it. This may be applied to the times of the Messiah, and the men of the age in which he lived; and the rather, since the next psalm, in which mention is made of the counsel of the ungodly, manifestly belongs unto them. The men of that generation were a set of ungodly men, who consulted against Christ to take away his life; and blessed is the man, as Joseph of Arimathea, who, though he was in that assembly which conspired against the life of Christ, did not walk in, nor consent unto, their counsel and their deeds, Luke 23:51;
nor standeth in the way of sinners; all men are sinners through Adam's disobedience, and their own actual transgressions, and such were the elect of God, when Christ died for them; and indeed are so after conversion, for no man lives without sin. But here it intends notorious sinners, who are open, bold, and daring in iniquity; the word p signifies such, who in shooting miss the mark, and go aside from it, as such sinners do from the law of God; proceed from evil to evil, choose their own ways, and delight in their abominations. Now their "way" is not only their "opinion", as the Syriac version renders it, their corrupt sentiments, but their sinful course of life; which is a way of darkness, a crooked path, and a road that leads to destruction and death: and happy is the man that does "not stand" in this way, which denotes openness, impudence, and continuance; who, though he may fall into this way, does not abide in it; see Romans 6:1. The Pharisees in the time of Christ, though they were not openly and outwardly sinners, yet they were secretly and inwardly such, Matthew 23:28; and the way they stood in was that of justification by the works of the law, Romans 9:31: but happy is the man, as the Apostle Paul and others, who stands not in that way, but in the way Christ Jesus, and in the way of life and righteousness by him;
nor sitteth in the seat of the scornful; by whom may be meant proud and haughty persons, in opposition to the humble and lowly, as in Proverbs 3:34; such who are proud of their natural abilities, knowledge, and wisdom, of their honours and riches, or of their own righteousness, and despise others; or such who are desperate in wickedness, of whom there is no hope; see Proverbs 9:7; and Deists and atheists, who scoff at divine revelation, and mock at a future state, at death, hell, and judgment, as in Isaiah 28:14. Now happy is the man that does not sit or keep company with such persons; who comes not into their secret and into their assembly; does not associate himself with them, nor approve of their dispositions, words, principles, and actions; see Psalms 26:4. Such were the Scribes and Pharisees in Christ's time; they derided him and his doctrines, scoffed at him when he hung upon the cross, and despised him and his apostles, and his Gospel; but there were some that did not join with them, to whom he, his ministers, and truths, were precious and in high esteem, and to whom he was the power and wisdom of God.
l אשרי האיש "beatitudines illius viri", Montanus, Vatablus, Gejerus. m "Recti incessus, felices progressus, ac prosperi successus", Michaelis; so Piscator. n Justinian. in Octapl. Psalt, in loc. Romualdus apud Mabillon. Itinerar. Ital. p. 181. o רשעים "significat eos qui sine quiete et indesinenter impie degunt", Vatablus. p הטאים "qui longissime aberrant a scopo legis"; Gerjerus.
Barnes' Notes on the Bible
Blessed is the man - That is, his condition is a happy or a desirable one. The word used here, אשׁר 'esher means properly, “happiness” or “blessedness.” It is found, however, only in the plural form and in the construct state, and takes the nature and force of an interjection - “ O the happiness of the man!” or “O happy man!” Deuteronomy 33:29 : “happy art thou, O Israel!” 1 Kings 10:8 : “happy are thy men, happy are these thy servants!” Job 5:17 : “happy is the man whom God correcteth!” Psalms 2:12 : “blessed are all they that put their trust in him!” See also Psalms 32:1-2; Psalms 33:12; Psalms 34:8; Psalms 40:4; Psalms 41:1; Psalms 65:4; Psalms 84:4-5, Psalms 84:12, et al., where it is rendered “blessed.” The word is of the most general character, and, in itself, would embrace all that is supposed to constitute real happiness. The particular kind of blessedness referred to here, as explained in the subsequent part of the psalm, consists in the fact that he avoids the companionship of the wicked; that he has pleasure in the law of the Lord; that he will be prospered in this world; and that he will not perish at lasts. The word “man” here, also, is of the most general character, and is designed to include all people, of all times and of all conditions, who possess the character referred to. The term is applicable to the poor as well as to the rich; to the low as well as to the exalted; to the servant as well as to the master; alike to the aged, the middle-aged, and the young. All who have the character here described come under the general description of the happy man - the man whose condition is a happy and a desirable one.
That walketh not - Whose character is that he does not walk in the manner specified. Prof. Alexander renders this, “Who has not walked.” But it implies more than this; it refers to more than the past. It is the characteristic of the man, always and habitually, that he does not thus walk; it has not only been true in the past, but it is true in the present, and will be true in the future. It is that which distinguishes the man. The word “walk” is often used in the Scriptures to denote a way of life or conduct - since life is represented as a journey, and man as a traveler. Psalms 15:2 : “who walketh uprightly.” Compare 1 Kings 9:4; Deuteronomy 19:9; Deuteronomy 28:9; Psalms 81:12-13; Isaiah 33:15.
In the counsel - After the manner, the principles, the plans of this class of men. He does not take counsel of them as to the way in which he should live, but from the law of the Lord, Psalms 1:2. This would include such things as these: he does not follow the advice of sinners, 2 Samuel 16:20; 1 Kings 1:12; he does not execute the purposes or plans of sinners, Isaiah 19:3; he does not frame his life according to their views and suggestions. In his plans and purposes of life he is independent of them, and looks to some other source for the rules to guide him.
Of the ungodly - The wicked. The word used here is general, and would embrace all kinds and degrees of the unrighteous. It is not so specific, and would, in itself, not indicate as definite, or as aggravated depravity, as the terms which follow. The general sentiment here is, that the man referred to is not the companion of wicked men.
Nor standeth - This indicates more deliberation; a character more fixed and decided.
In the way - The path where they are found, or where they usually go. His standing there would be as if he waited for them, or as if he desired to be associated with them. Instead of passing along in his own regular and proper employment, he stations himself in the path where sinners usually go, and lingers and loiters there. Thus, he indicates a desire to be with them. This is often, in fact, illustrated by men who place themselves, as if they had nothing to do, in the usual situation where the wicked pass along, or where they may be met with at the corners of the streets in a great city.
Of sinners - חטאים chaṭṭâ'iym. This word means literally, those who miss the mark; then, those who err from the path of duty or rectitude. It is often used to denote any kind or degree of sin. It is more specific than the former word rendered “ungodly,” as denoting those who depart from the path of duty; who fail in regard to the great end of life; who violate positive and known obligations.
Nor sitteth - This implies still greater deliberation and determination of character than either of the other words employed. The man referred to here does not casually and accidentally walk along with them, nor put himself in their way by standing where they are ordinarily to be found; but he has become one of them by occupying a seat with them; thus deliberately associating with them. He has an established residence among the wicked; he is permanently one of their number.
In the seat - The seat which the scornful usually occupy; the place where such men converse and sit together - as in a ball-room, or in a “club,” where wicked men hold their meetings, or where infidels and scoffers are accustomed to assemble.
Of the scornful - לצים lētsiym. This word properly means those who mock, deride, scoff; those who treat virtue and religion with contempt and scorn. Proverbs 1:22; Proverbs 3:34; Proverbs 9:7-8; Proverbs 13:1; Proverbs 15:12, et saepe. It denotes a higher and more determined grade of wickedness than either of the other words employed, and refers to the consummation of a depraved character, the last stage of wickedness, when God and sacred things are treated with contempt and derision. There is hope of a man as long as he will treat virtue and religion with some degree of respect; there is little or none when he has reached the point in his own character in which virtue and piety are regarded only as fit subjects for ridicule and scorn. We have here, then, a beautiful double gradation or climax, in the nouns and verbs of this verse, indicating successive stages of character. There is, first, casual walking with the wicked, or accidentally falling into their company; there is then a more deliberate inclination for their society, indicated by a voluntary putting of oneself in places where they usually congregate, and standing to wait for them; and then there is a deliberate and settled purpose of associating with them, or of becoming permanently one of them, by regularly sitting among them.
So also it is in regard to the persons with whom they associate. They are, first, irreligious men in general; then, those who have so far advanced in depravity as to disregard known duty, and to violate known obligations; and then, those who become confirmed in infidelity, and who openly mock at virtue, and scoff at the claims of religion. It is unnecessary to say that, in both these respects, this is an accurate description of what actually occurs in the world. He who casually and accidentally walks with the wicked, listening to their counsel, will soon learn to place himself in their way, and to wait for them, desiring their society, and will ultimately be likely to be feared identified with open scoffers; and he who indulges in one form of depravity, or in the neglect of religion in any way, will, unless restrained and converted, be likely to run through every grade of wickedness, until he becomes a confirmed scoffer at all religion. The sentiment in this verse is, that the man who is truly blessed is a man who does none of these things. His associations and preferences are found elsewhere, as is stated in the next verse.
Clarke's Notes on the Bible
THE BOOK OF PSALMS
Chronological Notes relative to the Psalms written by David, upon the supposition that they were all composed in a period of about forty-seven years. See the Introduction.
-Year from the Creation, 2942-2989.
-Year before the birth of Christ, 1058-1011.
-Year before the vulgar era of Christ's nativity, 1062-1015.
-Year since the Deluge, according to Archbishop Usher, and the English Bible, 1286-1333.
-Year from the destruction of Troy, according to Dionysius of Halicarnassus, 123-170.
-Year before the first Olympiad, 286-239.
-Year before the building of Rome, 309-262.
-Year of the Julian Period, 3652-3699.
-Year of the Dionysian Period, 460-507.
PSALM I
The blessedness of the righteous shown, in his avoiding every
appearance of evil, 1.
In his godly use of the law of the Lord, 2.
This farther pointed out under the metaphor of a good tree
planted in a good well-watered soil, 3.
The opposite state of the ungodly pointed out, under the
metaphor of chaff driven away by the wind, 4.
The miserableness of sinners, and the final happiness of the
godly, 5, 6.
NOTES ON PSALM I
Verse Psalms 1:1. Blessed is the man — This Psalm has no title, and has been generally considered, but without especial reason, as a preface or introduction to the whole book.
The word אשרי ashrey, which we translate blessed, is properly in the plural form, blessednesses; or may be considered as an exclamation produced by contemplating the state of the man who has taken God for his portion; O the blessedness of the man! And the word האיש haish, is emphatic: THAT man; that one among a thousand who lives for the accomplishment of the end for which God created him.
1. God made man for happiness.
2. Every man feels a desire to be happy.
3. All human beings abhor misery.
4. Happiness is the grand object of pursuit among all men.
5. But so perverted is the human heart, that it seeks happiness where it cannot be found; and in things which are naturally and morally unfit to communicate it.
6. The true way of obtaining it is here laid down.
That walketh not in the counsel of the ungodly — There is a double CLIMAX in this verse, which it will be proper to note:-
There are here three characters, each exceeding the other in sinfulness.
1. The UNGODLY רשעים reshaim from רשע rasha, to be unjust; rendering to none his due; withholding from God, society, and himself, what belongs to each. Ungodly - he who has not God in him; who is without God in the world.
2. SINNERS, חטאים chattaim, from חטא chata, "to miss the mark," "to pass over the prohibited limits," "to transgress." This man not only does no good, but he does evil. The former was without God, but not desperately wicked. The latter adds outward transgression to the sinfulness of his heart.
3. SCORNFUL, לצים letsim, from לצה latsah, "to mock, deride." He who has no religion; lives in the open breach of God's laws, and turns revelation, the immortality of the soul, and the existence of an invisible world, into ridicule. He is at least a deist, and endeavours to dissolve, as much as he can, the bonds of moral obligation in civil society. As the sinner exceeds the ungodly, so the scornful exceeds both.
The second climax is found in the words,
1. Walk;
2. Stand;
3. Sit:
which mark three different degrees of evil in the conduct of those persons.
Observe,
1. The ungodly man - one uninfluenced by God.
2. The sinner - he who adds to ungodliness, transgression.
3. The scornful - the deist, atheist, c., who make a mock of every thing sacred.
The UNGODLY man walks, the SINNER stands, and the SCORNFUL man sits down in the way of iniquity.
Mark certain circumstances of their differing characters and conduct.
1. The ungodly man has his counsel
2. The sinner has his way; and,
3. The scorner has his seat.
The ungodly man is unconcerned about religion; he is neither zealous for his own salvation, nor for that of others: and he counsels and advises those with whom he converses to adopt his plan, and not trouble themselves about praying, reading, repenting, c., c. there is no need for such things live an honest life, make no fuss about religion, and you will fare well enough at last. Now, "blessed is the man who walks not in this man's counsel" who does not come into his measures, nor act according to his plan.
The sinner has his particular way of transgressing; one is a drunkard, another dishonest, another unclean. Few are given to every species of vice. There are many covetous men who abhor drunkenness; many drunkards who abhor covetousness; and so of others. Each has his easily besetting sin; therefore, says the prophet, let the wicked forsake HIS WAY. Now, blessed is he who stands not in such a man's WAY.
The scorner has brought, in reference to himself, all religion and moral feeling to an end. He has sat down-is utterly confirmed in impiety, and makes a mock at sin. His conscience is seared; and he is a believer in all unbelief. Now, blessed is the man who sits not down in his SEAT.
See the correspondent relations in this account.
1. He who walks according to the counsel of the ungodly will soon,
2. Stand to look on the way of sinners; and thus, being off his guard, he will soon be a partaker in their evil deeds.
3. He who has abandoned himself to transgression will, in all probability, soon become hardened by the deceitfulness of sin; and sit down with the scorner, and endeavour to turn religion into ridicule.
The last correspondency we find is: -
1. The seat answers to the sitting of the scornful.
2. The way answers to the standing of the sinner; and
3, the counsel answers to the walking of the ungodly.
The great lesson to be learned from the whole is, sin is progressive; one evil propensity or act leads to another. He who acts by bad counsel may soon do evil deeds; and he who abandons himself to evil doings may end his life in total apostasy from God. "When lust has conceived, it brings forth sin; and when sin is finished, it brings forth death." Solomon the son of David, adds a profitable advice to those words of his father: "Enter not into the path of the wicked, and go not in the way of evil men; avoid it, pass not by it, turn from it, and pass away;" Proverbs 4:14-15.
As the blessedness of the man is great who avoids the ways and the workers of iniquity, so his wretchedness is great who acts on the contrary: to him we must reverse the words of David: "Cursed is the man who walketh in the counsel of the ungodly; who standeth in the way of sinners; and who sitteth in the seat of the scornful." Let him that readeth understand.
