TRV
Translation
King James Version
So are the ways of every one that is greedy of gain; which taketh away the life of the owners thereof.
Complete Jewish Bible
So are the ways of all greedy for gain -it takes the lives of those who get it.
Berean Standard Bible
Such is the fate of all who are greedy, whose unjust gain takes the lives of its possessors.
American Standard Version
So are the ways of every one that is greedy of gain; It taketh away the life of the owners thereof.
World English Bible Messianic
So are the ways of everyone who is greedy for gain. It takes away the life of its owners.
Geneva Bible (1599)
Such are the wayes of euery one that is greedy of gaine: he would take away the life of the owners thereof.
Young's Literal Translation
So are the paths of every gainer of dishonest gain, The life of its owners it taketh.
In the KJVVerse 16,420 of 31,102
Study This Verse
Commentary on Proverbs 1 verses 10–19
10 ¶ My son, if sinners entice thee, consent thou not.
11 If they say, Come with us, let us lay wait for blood, let us lurk privily for the innocent without cause:
12 Let us swallow them up alive as the grave; and whole, as those that go down into the pit:
13 We shall find all precious substance, we shall fill our houses with spoil:
14 Cast in thy lot among us; let us all have one purse:
15 My son, walk not thou in the way with them; refrain thy foot from their path:
16 For their feet run to evil, and make haste to shed blood.
17 Surely in vain the net is spread in the sight of any bird.
18 And they lay wait for their own blood; they lurk privily for their own lives.
19 So are the ways of every one that is greedy of gain; which taketh away the life of the owners thereof.
Here Solomon gives another general rule to young people, in order to their finding out, and keeping in, the paths of wisdom, and that is to take heed of the snare of bad company. David's psalms begin with this caution, and so do Solomon's proverbs; for nothing is more destructive, both to a lively devotion and to a regular conversation (Pro 1:10): "My son, whom I love, and have a tender concern for, if sinners entice thee, consent thou not." This is good advice for parents to give their children when they send them abroad into the world; it is the same that St. Peter gave to his new converts, (Act 2:40), Save yourselves from this untoward generation. Observe, 1. How industrious wicked people are to seduce others into the paths of the destroyer: they will entice. Sinners love company in sin; the angels that fell were tempters almost as soon as they were sinners. They do not threaten or argue, but entice with flattery and fair speech; with a bait they draw the unwary young man to the hook. But they mistake if they think that by bringing others to partake with them in their guilt, and to be bound, as it were, in the bond with them, they shall have the less to pay themselves; for they will have so much the more to answer for. 2. How cautious young people should be that they be not seduced by them: "Consent thou not; and then, though they entice thee, they cannot force thee. Do not say as they say, nor do as they do or would have thee to do; have no fellowship with them." To enforce this caution,
I. He represents the fallacious reasonings which sinners use in their enticements, and the arts of wheedling which they have for the beguiling of unstable souls. He specifies highwaymen, who do what they can to draw others into their gang, Pro 1:11-14. See here what they would have the young man to do: "Come with us (Pro 1:11); let us have thy company." At first they pretend to ask no more; but the courtship rises higher (Pro 1:14): "Cast in thy lot among us; come in partner with us, join thy force to ours, and let us resolve to live and die together: thou shalt fare as we fare; and let us all have one purse, that what we get together we may spend merrily together," for that is it they aim it [at?]. Two unreasonable insatiable lusts they propose to themselves the gratification of, and therewith entice their pray into the snare: - 1. Their cruelty. They thirst after blood, and hate those that are innocent and never gave them any provocation, because by their honesty and industry they shame and condemn them: "Let us therefore lay wait for their blood, and lurk privily for them; they are conscious to themselves of no crime and consequently apprehensive of no danger, but travel unarmed; therefore we shall make the more easy prey of them. And, O how sweet it will be to swallow them up alive!" Pro 1:12. These bloody men would do this as greedily as the hungry lion devours the lamb. If it be objected, "The remains of the murdered will betray the murderers;" they answer, "No danger of that; we will swallow them whole as those that are buried." Who could imagine that human nature should degenerate so far that it should ever be a pleasure to one man to destroy another! 2. Their covetousness. They hope to get a good booty by it (Pro 1:13): "We shall find all precious substance by following this trade. What though we venture our necks by it? we shall fill our houses with spoil." See here, (1.) The idea they have of worldly wealth. They call it precious substance; whereas it is neither substance nor precious; it is a shadow; it is vanity, especially that which is got by robbery, Psa 62:10. It is as that which is not, which will give a man no solid satisfaction. It is cheap, it is common, yet, in their account, it is precious, and therefore they will hazard their lives, and perhaps their souls, in pursuit of it. It is the ruining mistake of thousands that they over-value the wealth of this world and look on it as precious substance. (2.) The abundance of it which they promise themselves: We shall fill our houses with it. Those who trade with sin promise themselves mighty bargains, and that it will turn to a vast account (All this will I give thee, says the tempter); but they only dream that they eat; the housefuls dwindle into scarcely a handful, like the grass on the house-tops.
II. He shows the perniciousness of these ways, as a reason why we should dread them (Pro 1:15): "My son, walk not thou in the way with them; do not associate with them; get, and keep, as far off from them as thou canst; refrain thy foot from their path; do not take example by them, not do as they do." Such is the corruption of our nature that our foot is very prone to step into the path of sin, so that we must use necessary violence upon ourselves to refrain our foot from it, and check ourselves if at any time we take the least step towards it. Consider, 1. How pernicious their way is in its own nature (Pro 1:16): Their feet run to evil, to that which is displeasing to God and hurtful to mankind, for they make haste to shed blood. Note, The way of sin is down-hill; men not only cannot stop themselves, but, the longer they continue in it, the faster they run, and make haste in it, as if they were afraid they should not do mischief enough and were resolved to lose no time. They said they would proceed leisurely (Let us lay wait for blood, Pro 1:11), but thou wilt find they are all in haste, so much has Satan filled their hearts. 2. How pernicious the consequences of it will be. They are plainly told that this wicked way will certainly end in their own destruction, and yet they persist in it. Herein, (1.) They are like the silly bird, that sees the net spread to take her, and yet it is in vain; she is decoyed into it by the bait, and will not take the warning which her own eyes gave her, Pro 1:17. But we think ourselves of more value than many sparrows, and therefore should have more wit, and act with more caution. God has made us wiser than the fowls of heaven (Job 35:11), and shall we then be as stupid as they? (2.) They are worse than the birds, and have not the sense which we sometimes perceive them to have; for the fowler knows it is in vain to lay his snare in the sight of the bird, and therefore he has arts to conceal it. But the sinner sees ruin at the end of his way; the murderer, the thief, see the jail and the gallows before them, nay, they may see hell before them; their watchmen tell them they shall surely die, but it is to no purpose; they rush into sin, and rush on in it, like the horse into the battle. For really the stone they roll will turn upon themselves, Pro 1:18, Pro 1:19. They lay wait, and lurk privily, for the blood and lives of others, but it will prove, contrary to their intention, to be for their own blood, their own lives; they will come, at length, to a shameful end; and, if they escape the sword of the magistrate, yet there is a divine Nemesis that pursues them. Vengeance suffers them not to live. Their greediness of gain hurries them upon those practices which will not suffer them to live out half their days, but will cut off the number of their months in the midst. They have little reason to be proud of their property in that which takes away the life of the owners and then passes to other masters; and what is a man profited, though he gain the world, if he lose his life? For then he can enjoy the world no longer; much less if he lose his soul, and that be drowned in destruction and perdition, as multitudes are by the love of money.
Now, though Solomon specifies only the temptation to rob on the highway, yet he intends hereby to warn us against all other evils which sinners entice men to. Such are the ways of the drunkards and unclean; they are indulging themselves in those pleasures which tend to their ruin both here and for ever; and therefore consent not to them.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 10–19. Public domain.
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BedeAD 735
Commentary on Proverbs
If the paths of the greedy seize the souls of those who possess them. He calls the paths of the greedy his subtle thoughts, whereby he diligently inquires how to increase his wealth. Such paths seize the souls of those who possess them, that is, of those who excessively cling to the possessions of wealth. Therefore, he says, not only do those who, for the love of money, watch for the robberies and murders of the innocent, destroy themselves by acting thus, but also, in the same order, even though lesser in guilt, all greedy thoughts that prefer gold to God, lead to destruction. Alternatively: Thus, the paths of every greedy person seize the souls of possessors. With such an end, as mentioned earlier, every greedy person destroys or strips those who abound in possessions, so that by doing this, he rather perishes himself. For why should he kill the poor, whom he sees possessing nothing? He does not find anyone to rob. Hitherto, the persecutions which the Jews brought upon Christ are described. From here, they recount what He Himself speaks to His own persecutors through the apostles after His passion.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Proverbs 1:19 serves as a profound warning against the perilous nature of avarice, asserting that the lifestyle of those consumed by the relentless pursuit of unjust gain inevitably leads to self-destruction. It vividly portrays how such greed, far from enriching an individual, ultimately diminishes and even extinguishes their very life, encompassing not only physical existence but also their well-being, integrity, and spiritual vitality.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Proverbs 1:19 employs several potent literary devices to convey its stark warning. Metaphor is central, as "the ways" of the greedy are presented as a path that leads to self-destruction, rather than a literal road. This imagery powerfully communicates the inevitable trajectory and destination of a life consumed by avarice. The verse also uses Personification by implying that greed itself, or the "gain" it seeks, actively "taketh away the life," giving an abstract concept destructive agency and highlighting its insidious power. Furthermore, there is a strong element of Consequence Theology, where the verse directly links a specific moral failing (greed) to its natural and divine consequence (loss of life/well-being). This highlights the inherent moral order of the universe, where actions have predictable and often self-inflicted outcomes. The verse also functions as an Aphorism, a concise and memorable statement of truth, designed to be impactful in its warning against a pervasive human failing.
THEOLOGICAL AND THEMATIC CONNECTIONS
Proverbs 1:19 stands as a stark theological declaration that the pursuit of wealth for its own sake, especially through unjust means, is a form of idolatry that ultimately consumes the worshiper. It underscores the biblical principle that true life, security, and flourishing are not found in accumulated possessions but in wisdom, righteousness, and a right relationship with God. The verse warns against the illusion that material gain brings lasting satisfaction or safety, revealing it instead as a snare that leads to spiritual, emotional, and potentially physical ruin. This deep-seated truth about the deceptive and destructive nature of greed is woven throughout Scripture, emphasizing that the heart's devotion to mammon inevitably detracts from its devotion to the Creator, leading to a profound loss of what truly constitutes "life" in its most abundant sense.
REFLECTION AND APPLICATION
Proverbs 1:19 challenges us to deeply examine the motivations behind our ambitions and pursuits. In a world that often glorifies material success and quick riches, this proverb serves as a vital counter-narrative, reminding us that not all "gain" is truly gainful. It prompts us to consider whether our desire for more—whether it be money, power, recognition, or possessions—is leading us down a path that erodes our integrity, strains our relationships, diminishes our peace, or compromises our spiritual vitality. The "life" that is taken away is comprehensive, encompassing our very essence and holistic well-being. Are we, perhaps unknowingly, sacrificing our truest selves, our genuine peace, and our spiritual flourishing on the altar of avarice? This verse calls us to re-evaluate our priorities, to seek wisdom above wealth, and to recognize that genuine flourishing comes not from the accumulation of possessions, but from a life aligned with God's principles, marked by contentment, generosity, and a spirit of stewardship.
Questions for Reflection
FAQ
Does "taketh away the life" always mean literal death?
Answer: While "taketh away the life" (Hebrew lâqach nephesh) can certainly imply literal physical death, especially in the context of violent schemes often associated with unjust gain, the Hebrew word nephesh (life/soul/self) is much broader. In Proverbs 1:19, it encompasses the comprehensive well-being of a person. Therefore, it can also refer to the destruction of one's peace, integrity, reputation, relationships, spiritual vitality, or overall flourishing. The proverb suggests that the pursuit of greedy gain ultimately diminishes the individual in a holistic sense, leading to a profound loss of what truly constitutes a rich and meaningful life, even if physical death does not immediately occur.
How does greed "take away" the life of its "owners"?
Answer: Greed takes away life in several insidious ways. It can lead to literal death through dangerous criminal activities or the violent retribution of those wronged, as depicted in the preceding verses of Proverbs 1. More broadly, it destroys inner peace through constant anxiety, fear of loss, and insatiable craving for more. It erodes moral integrity, leading to dishonest practices that corrupt the soul and alienate one from God. Relationships are often sacrificed for profit, leaving individuals isolated and lonely. Spiritually, greed is a form of idolatry, replacing God with mammon, which ultimately alienates one from the source of true life (Matthew 6:24). The "gain" becomes a harsh master that consumes the individual, leaving them impoverished in the very areas that matter most for a truly abundant life.
Is all pursuit of wealth condemned by this proverb?
Answer: No, Proverbs 1:19 specifically condemns being "greedy of gain," which implies an insatiable, often unjust, and destructive pursuit of wealth. The Bible does not condemn wealth itself or the honest accumulation of resources through diligent work (e.g., Proverbs 10:4). Instead, it warns against the love of money (1 Timothy 6:10), covetousness, and the acquisition of wealth through exploitation, violence, or deceit. The focus is on the heart's attitude toward money and the methods used to obtain it. The proverb distinguishes sharply between legitimate gain, which can be a blessing, and the "greedy gain" that ultimately proves self-destructive, consuming the very "life" of its "owners."
CHRIST-CENTERED FULFILLMENT
Proverbs 1:19, with its stark warning against the self-destructive nature of greed, finds its profoundest fulfillment in the person and teachings of Jesus Christ. While the proverb highlights the folly of seeking life through ill-gotten gain, Christ presents Himself as the very embodiment of true life and the ultimate treasure. He taught that "a man's life consisteth not in the abundance of the things which he possesseth" (Luke 12:15), directly countering the worldview of the "greedy of gain" and exposing the emptiness of material accumulation. Jesus' call to "lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal" (Matthew 6:20) offers the divine antidote to earthly avarice, redirecting human desire from perishable wealth to eternal riches found in God. Furthermore, Christ's own life, culminating in His sacrificial death on the cross, perfectly illustrates the principle of losing one's life to truly gain it (Matthew 16:25). He gave up everything, even His very life, not for greedy gain, but for the salvation of humanity, offering a path to abundant and eternal life that the pursuit of worldly riches can never provide. In Him, the destructive "ways" of greed are overcome by the life-giving "way" of self-giving love, devotion to God, and the pursuit of righteousness which alone leads to true flourishing (John 14:6).