The way of the wicked is as darkness: they know not at what they stumble.
The blindness of sinners their destruction
All men are either saints or sinners; and they are all walking in paths as different as the characters they sustain. The text indicates that sinners are in such darkness that they are insensible of the objects which are leading them to ruin.
I. The darkness which sinners are involved. It cannot be owing to any deficiency in their natural powers, nor to any want of intellectual information. The darkness is moral darkness; it lies not in their understandings, but in their hearts. Moral depravity always produces moral blindness. While sinners remain under the entire dominion of a wicked heart, they are altogether blind to the moral beauty of the character, of the works, of the providence of God.
II. Sinners abe insensible of the objects over which they are stumbling and falling. Spiritual blindness is the same in all sinners, at all times; and has the same dangerous and destructive tendency.
1. They are insensible that they stumble at the great deceiver.
2. They are not sensible that they are stumbling at one another.
3. That they stumble at Divine providence.
4. That their common employments are dangerous objects, over which they are stumbling and falling.
5. They are no less blind to the nature and tendency of their religious performances.
6. The moral blindness of sinners insensibly leads them to stumble at the preaching they hear.
7. They are blind to the blindness of their own hearts, which are insensibly leading them to blackness and darkness for ever.
Improvement--
1. If sinners are so blind and insensible to the dangerous objects with which they are surrounded, and over which they are stumbling, it is not strange, that they generally live so securely and joyfully.
2. If all sinners are involved in such moral darkness as makes them insensible of their dangerous and perishing condition, then it is not strange that they are so displeased at having their danger clearly pointed out.
3. If sinners are blind to the objects which are insensibly leading them to destruction, then they are in extreme danger of being finally lost. All things conspire to destroy them, because they abuse all things with which they are connected and concerned.
4. If sinners are constantly growing blinder and blinder, and more insensible of the things which are leading them to ruin, then they are entirely in the sovereign hand of God, who may save or destroy them, according to His holy and righteous pleasure.
5. It is owing to the distinguishing and astonishing grace of God that any are saved.
6. Inquire whether sinners have ever been made the subjects of God’s special grace. (N. Emmons, D.D.)
The obscurity and uncertainty of the way of the wicked
1. We will consider the man who admits the principles of religion in speculation, but contradicts them in practice. His way is darkness. Light, indeed, has come to him; but he loves darkness rather than light. He is not guided by the dictates of reason, or the precepts of revelation; but pursues a course in direct opposition to both. He never knows what course he shall next pursue; for he cannot tell what the next impulse will be--what gust of passion will take him, or what wind of temptation will drive him away.
2. Let us consider the hypocrite, who, without integrity of heart, assumes the external form of religion His way is dark and slippery. He believes that there is such a thing as religion, and that it is a matter in which he is really concerned. He views a future state as certain, and preparation for it as immediately important. His heart is, indeed, full of love to this world; but, since he must leave it, he wishes to have a good hope in the view of another. He is sure he should enjoy himself and his earthly treasures much better if he could only free his mind from this painful bondage to the fear of death--this troublesome apprehension of the wrath to come. He applies himself to obtain that tranquil state which seems so desirable. He has no more love to religion than he used to have. Terror only has awakened him from his guilty slumbers. It is not the temper of godliness, it is only the pleasure of a good hope, which is the immediate object of his desire. He gains his hope by self-deception, and maintains it by self-flattery.
3. To consider the wicked man in another point of view; as believing the great truths of natural religion, but discarding revelation. His way is covered with darkness. He has no light to direct his eye or guide his steps. With respect to the nature, condition, and means of future happiness, an awful uncertainty attends him. There is no ground on which his faith can stand; no support on which his hope can lean.
4. There is another view which we are to take of the wicked. We will consider them as renouncing the great principles of natural religion, the existence and government of God, moral obligation, and a future retribution. There are some such infidels as these; but their way is covered with darkness, more gloomy and dismal than that which involves the path of other transgressors. What peace and satisfaction can a mortal feel without a persuasion that there is a wise, just, and good Being, who made and governs the world, and that this Being is his friend? With this persuasion he may possess a cheerful serenity amidst all the vicissitudes of life; for to the virtuous God is a present help in trouble, and all things will He turn to their advantage. (J. Lathrop, D.D.)
The way of the wicked
There is a castle on the Lake of Geneva which stands upon a rock, and the lake is underneath. In the old, cruel days great atrocities were perpetrated there, and one was this: There is a shaft from that prison to the lake. Looking down it, you see the water glittering far away below. In those days they used to plant in that shaft spikes or sharp knives. Then they came in the darkness, and, opening the door, whispered to the prisoners, “Three steps and liberty.” And the poor prisoner took his leap in the dark--as he thought, to liberty; but he fell amongst these knives, and in a few moments dropped, a bleeding corpse, into the lake below. Yes; three steps and liberty--to be cut up, and drop, a mangled body, into the abyss. I tell you that is like the liberty of sin. A man who fancies he is going to live after his passions takes a leap in the dark, and, pierced through with many sorrows, drops into the gulf of darkness. (W. L. Watkinson.)