Provérbios 2
Warren Wiersbe · Citado em PreceptAustin
Provérbios 2
Wiersbe adds "Note the argument that Solomon gives in this chapter that begins with the “if” of Pr 2:1 and continues with the “then” of Pr 2:9 and the “thus” of Pr 2:20… The key verse in chapter 2 is Pr 2:8: “He guards the paths of justice, and preserves the way of His saints” (NKJV). The repetition of the phrase “my son” (Pr 2:1; 3:1, 11, 21; 4:10, 20; and see Pr 4:1, “my children”) reminds us that the Book of Proverbs records a loving father’s wise counsel to his family. The British statesman Lord Chesterfield said, “In matters of religion and matrimony I never give any advice; because I will not have anybody’s torments in this world or the next laid to my charge.” But Jewish fathers were commanded to teach their children wisdom (Dt. 6:1–9); if the children were smart, they paid attention and obeyed. Life is dangerous. It is wise to listen to the counsel of godly people who have walked the path before us. (Be Skillful - Proverbs) Phillips titles Pr 2:1-22 "Wisdom's Protection. The Conditions for Acquiring Wisdom (Pr 2:1-4) 1. We Must Be Receptive (Pr 2:1) 2. We Must Be Responsive (Pr 2:2-3) 3. We Must Be Resolute (Pr 2:4) As noted Proverbs 2:1-22 the most tightly knit chapter in this book because it is one long sentence in the Hebrew and is also an “alphabetic” poem… consisting of 22 verses, matching the number of letters in the Hebrew alphabet, probably to suggest its completeness." Wiersbe outlines this chapter as "three different walks"… Pr 2:1-9 Walking with God Pr 2:10-19 Walking with the Wicked Pr 2:20-22 Walking with the Righteous Hubbard outlines Proverbs 2 Argument Pr 2:1–9 condition Pr 2:1–4 reason Pr 2:6–9 Illustrations Pr 2:10–20 men of perverse speech Pr 2:10–15 women of loose sexuality Pr 2:16–20 Antithetic conclusion Pr 2:21–22 My son - The father's first lecture was in Pr 1:8-19 and now he gives a second "lecture." Hubbard rightly says "“Take my teaching seriously” is what every dedicated teacher asks of a student. No talking, no sleeping, no gazing out of the window, no snapping the notebook shut before the bell rings. The entire flow of the argument in 2:1–9 is designed to evoke that sense of seriousness." My son occurs 23x in Proverbs especially in the first section representing the father's exhortations on Wisdom (Proverbs 1-9) - Pr. 1:8, 10, 15; 2:1; 3:1, 11, 21; 4:10, 20; 5:1, 20; 6:1, 3, 20; 7:1; 19:27; 23:15, 19, 26; 24:13, 21; 27:11; 31:2; If (also in Pr 2:3, 4) - This word introduces a conditional clause which signifies that we must make a choice if we are to acquire wisdom. God will not force us to receive His wisdom. Charles Bridges - Wisdom, having solemnly warned rebellious scoffers, now instructs her obedient children. The deep question previously asked, “Where can wisdom be found?” is now answered. It is set before us here as the fear of the LORD (Pr 2:5). It is seen as the principle of practical godliness (Pr 2:7–9), as preserving us from besetting temptations (Pr 2:10–19), and as a guide into the right and safe path (Pr 2:20). So its pupils are safe (Pr 2:21), but the ungodly who despise it will definitely be ruined (Pr 2:22). The way to find wisdom is easy. If this way is carefully pondered and faithfully cultivated, it will give the key to understanding the whole of the Word of God. Wiersbe - The metaphor of life as a journey is a familiar one; it is found in the Bible as well as in classical literature. The Odyssey of Homer describes Ulysses' ten-year journey from Troy to his home in Ithaca, and Bunyan's Pilgrim's Progress is an account of Christian's journey from the City of Destruction to the heavenly city. The Bible frequently exhorts us to choose the right path, but the contemporary world thinks there are "many ways to God" and any path you sincerely follow will eventually take you there. Jesus made it clear that in this life we can take only one of two ways, and each of them leads to a different destination. Everybody has to choose either the crowded road that leads to destruction or the narrow road that leads to life (Mt. 7:13-14). There's no middle way. In the book of Proverbs, the words "path" and "way" (and their plurals) are found nearly 100 times (kjv). Wisdom is not only a person to love, but wisdom is also a path to walk, and the emphasis in Proverbs 2, 3, and 4 is on the blessings God's people enjoy when they walk on Wisdom's path. The path of Wisdom leads to life, but the way of Folly leads to death; when you walk on the path of Wisdom, you enjoy three wonderful assurances: Wisdom protects your path (Pr 2), directs your path (Pr 3), and perfects your path (Pr 4). (Be Skillful - Proverbs) Receive my words - The idea is readily, willingly receive. The son is to put the "welcome mat" out so to speak so that his father's words can come into his ears, his mind, his heart. If you do this there are some potential benefits described in Pr 2:5-8 and Pr 2:9-11 (as noted above both sets of benefits are introduced by the conjunction "then.").
Provérbios 2
Wiersbe says that " “If you want wisdom, you must listen to God attentively (Matt. 13:9), obey Him humbly (John 7:17), ask Him sincerely (James 1:5), and seek Him diligently (Isa. 55:6–7), the way a miner searches for silver and gold. “Obtaining spiritual wisdom isn’t a once-a-week hobby, it is the daily discipline of a lifetime. But in this age of microwave ovens, fast foods, digests, and numerous ‘made easy’ books, many people are out of the habit of daily investing time and energy in digging deep into Scripture and learning wisdom from the Lord. Thanks to television, their attention span is brief; thanks to religious entertainment that passes for worship, their spiritual appetite is feeble and spiritual knowledge isn’t ‘pleasant to [their] soul’ (Prov. 2:10). It’s no wonder fewer and fewer people ‘take time to be holy’ and more and more people fall prey to the enemies that lurk along the way." (Be Skillful - Proverbs) If you cry ("if" = Pr 2:1, 3, 4) - The implication is that we have to desire discernment with a sense of desperation, of earnestness, of passion. We have to exert some effort, an idea that is accentuated by our need to seek and search in Pr 2:4. Do you desire divine discernment? Are you desperate to know and apply God's truth? Have you ask God? Are you indifferent or passionate? James says that "if any of you lacks wisdom, let him ask of God, who gives to all generously and without reproach, and it will be given to him." (James 1:4-note) Webster says that to cry is to utter in a loud voice, to call importunately (overly persistent in request or demand), by way of earnest request or prayer. Have you ever cried out to God like this, asking for discernment or insight in a particular matter? James Smith - Now God, who possesses Heaven and earth, whose condescension and love are infinite, who has shown wondrous liberality in giving to others, and who can get great glory by giving to you — bids you "Ask for whatever you want me to give you." Let us consider… Do you like Solomon, ask for wisdom? Wisdom "to win souls for God," to walk wisely and worthily before men, and to manage your trials so as to glorify God. It shall be given you — for the Lord gives wisdom to all sincere seekers, and upbraids not. (God's Gracious Proposal) Charles Bridges applies this passage to our prayer life writing that - Every verse we read and meditate on gives material for prayer. David (Ps 119:18-Spurgeon's Note) and his wise son (1Ki 3:9–12) sought for this learning on their knees. The most mature Christian will continue to the end of his life to call out for discernment and for more understanding. In Proverbs 1, it was wisdom who was crying out and lifting her voice Proverbs 1:20-21-note Wisdom shouts in the street, She lifts her voice in the square; 21 At the head of the noisy streets she cries out; At the entrance of the gates in the city she utters her sayings: Now we are to pursue her companions, discernment and understanding (Both personified as was wisdom), with a holy urgency and ardor. Discernment (insight = ESV, NIV) (0998)(binah [see word study]) is translated as "understanding" far more often than as "discernment" in the NAS (29/38x). This noun conveys a strong moral and religious connotation as exemplified by Job 28:28 which records that "to depart from evil is understanding." Here are the 14 (of a total of 38 OT) uses of binah in Proverbs: Pr 1:2 To know wisdom and instruction, To discern the sayings of understanding, Pr 2:3 For if you cry for discernment, Lift your voice for understanding; Pr 3:5 Trust in the LORD with all your heart And do not lean on your own understanding. Pr 4:1 Hear, O sons, the instruction of a father, And give attention that you may gain understanding, Pr 4:5 Acquire wisdom! Acquire understanding! Do not forget nor turn away from the words of my mouth. Pr 4:7 “The beginning of wisdom is: Acquire wisdom; And with all your acquiring, get understanding. Pr 7:4 Say to wisdom, “You are my sister,” And call understanding your intimate friend; Pr 8:14 “Counsel is mine and sound wisdom; I am understanding, power is mine. Pr 9:6 “Forsake your folly and live, And proceed in the way of understanding.” Pr 9:10 The fear of the LORD is the beginning of wisdom, And the knowledge of the Holy One is understanding. Pr 16:16 How much better it is to get wisdom than gold! And to get understanding is to be chosen above silver. Pr 23:4 Do not weary yourself to gain wealth, Cease from your consideration of it. Pr 23:23 Buy truth, and do not sell it, Get wisdom and instruction and understanding. Pr 30:2 Surely I am more stupid than any man, And I do not have the understanding of a man. Discernment (Webster) - the power or faculty of the mind, by which it distinguishes one thing from another, as truth from falsehood virtue from vice; acuteness of judgment; power of perceiving differences of things or ideas, and their relations and tendencies. The errors of youth often proceed from the want of discernment. Listen to the prayers of the psalmist (many think it is David) in Psalm 119. How informative, that he repeatedly cries out for understanding! Should we do any less? Consider praying these prayers as part of your morning, noon and evening devotionals, and be eager and ready for God's Spirit to answer! (Ps 119:34) Give me understanding, (Why does he desire it? To be a "smarter sinner"? Clearly not!) that I may observe Your law And keep it with all my heart. Spurgeon's note - This is the same prayer enlarged, or rather it is a supplement which intensifies it. He not only needs teaching, but the power to learn: he requires not only to understand, but to obtain an understanding. How low has sin brought us; for we even lack the faculty to understand spiritual things, and are quite unable to know them till we are endowed with spiritual discernment. Will God in very deed give us understanding? This is a miracle of grace. It will, however, never be wrought upon us till we know our need of it; and we shall not even discover that need till God gives us a measure of understanding to perceive it. We are in a state of complicated ruin, from which nothing but manifold grace can deliver us. Those who feel their folly are by the example of the Psalmist encouraged to pray for understanding: let each man by faith cry, "Give me understanding." Others have had it, why may it not come to me? It was a gift to them; will not the Lord also freely bestow it upon me? We are not to seek this blessing that we may be famous for wisdom, but that we may be abundant in our love to the law of God. He who has understanding will learn, remember, treasure up, and obey the commandment of the Lord. The gospel gives us grace to keep the law; the free gift leads us to holy service; there is no way of reaching to holiness but by accepting the gift of God. If God gives, we keep; but we never keep the law in order to obtaining grace. The sure result of regeneration, or the bestowal of understanding, is a devout reverence for the law and a resolute keeping of it in the heart. The Spirit of God makes us to know the Lord and to understand somewhat of his love, wisdom, holiness, and majesty; and the result is that we honour the law and yield our hearts to the obedience of the faith. (Ps 119:73) Yodh. Your hands made me and fashioned me; Give me understanding, that I may learn Your commandments. Spurgeon's note - Give me understanding, that I may learn thy commandments. As thou hast made me, teach me. Here is the vessel which thou hast fashioned; Lord, fill it. Thou hast given me both soul and body; grant me now thy grace that my soul may know thy will, and my body may join in the performance of it. The plea is very forcible; it is an enlargement of the cry, "Forsake not the work of thine own hands." Without understanding the divine law and rendering obedience to it we are imperfect and useless; but we may reasonably hope that the great Potter will complete his work and give the finishing touch to it by imparting to it sacred knowledge and holy practice. If God had roughly made us, and had not also elaborately fashioned us, this argument would lose much of its force; but surely from the delicate art and marvellous skill which the Lord has shown in the formation of the human body, we may infer that he is prepared to take equal pains with the soul till it shall perfectly bear his image. A man without a mind is an idiot, the mere mockery of a man; and a mind without grace is wicked, the sad perversion of a mind. We pray that we may not be left without a spiritual judgment: for this the Psalmist prayed in Ps 119:66-note, and he here pleads for it again; there is no true knowing and keeping of the commandments without it. Fools can sin; but only those who are taught of God can be holy. We often speak of gifted men; but he has the best gifts to whom God has given a sanctified understanding wherewith to know and prize the ways of the Lord. Note well that David's prayer for understanding is not for the sake of speculative knowledge, and the gratification of his curiosity: he desires an enlightened judgment that he may learn God's commandments, and so become obedient and holy. This is the best of learning. A man may abide in the College where this science is taught all his days, and yet cry out for ability to learn more. The commandment of God is exceeding broad, and so it affords scope for the most vigorous and instructed mind: in fact, no man has by nature an understanding capable of compassing so wide a field, and hence the prayer, "give me understanding"; -- as much as to say -- I can learn other things with the mind I have, but thy law is so pure, so perfect, spiritual and sublime, that I need to have my mind enlarged before I can become proficient in it. He appeals to his Maker to do this, as if he felt that no power short of that which made him could make him wise unto holiness. We need a new creation, and who can grant us that but the Creator himself? He who made us to live must make us to learn; he who gave us power to stand must give us grace to understand. Let us each one breathe to heaven the prayer of this verse ere we advance a step further, for we shall be lost even in these petitions unless we pray our way through them, and cry to God for understanding. (Ps119:125) I am Your servant; give me understanding, That I may know (speaks of an "intimacy" with) Your testimonies. Spurgeon's note - Give me understanding, that I may know thy testimonies. In the verse he sought teaching; but here he goes much further, and craves understanding. Usually, if the instructor supplies the teaching, the finds the understanding; but in our case we are far more dependent, must beg for understanding as well as teaching: this the ordinary cannot give, and we are thrice happy that our Divine Tutor can furnish us with it. We are to confess ourselves fools, and then our Lord will make us wise, as well as give us knowledge. The best understanding is that which enables us to render perfect obedience and to exhibit intelligent faith, and it is this which David desires, -- "understanding, that I may know thy testimonies." Some would rather not know these things; they prefer to be at ease in the dark rather than possess the light which leads to repentance and diligence. The servant of God longs to know in an understanding manner all that the Lord reveals of man and to man; he wishes to be so instructed that he may apprehend and comprehend that which is taught him. A servant should not be ignorant concerning his master, or his master's business; he should study the mind, will, purpose, and aim of him whom he serves, for so only can he complete his service; and as no man knows these things so well as his master himself, he should often go to him for instructions, lest his very zeal should only serve to make him the greater blunderer. It is remarkable that the Psalmist does not pray for understanding through acquiring knowledge, but begs of the Lord first that he may have the gracious gift of understanding, and then may obtain the desired instruction. All that we know before we have understanding is apt to spoil us and breed vanity in us; but if there be first an understanding heart, then the stores of knowledge enrich the soul, and bring neither sin nor sorrow therewith. Moreover, this gift of understanding acts also in the form of discernment and thus the good man is preserved from hoarding up that which is false and dangerous: he knows what are and what are not the testimonies of the Lord. (Ps 119:169) Tav. Let my cry come before You, O LORD; Give me understanding according to Your word (So what is the ultimate source of understanding? Are you giving daily attention to His Word? If you are not, could it be possible that this explains some of the poor life choices you have made? Just a thought to ponder honestly!). Spurgeon's note - Let my cry come near before thee, O LORD. He is tremblingly afraid lest he should not be heard. He is conscious that his prayer is nothing better than the cry of a poor child, or the groan of a wounded beast. He dreads lest it should be shut out from the ear of the Most High, but he very boldly prays that it may come before God, that it may be in his sight, under his notice, and looked upon with his acceptance; yea, he goes further, and entreats, "Let my cry come near before thee, O Lord." He wants the Lord's attention to his prayer to be very close and considerate. He uses a figure of speech and personifies his prayer. We may picture his prayer as Esther, venturing into the royal presence, entreating an audience, and begging to find favour in the sight of the blessed and only Potentate. It is a very sweet thing to a suppliant when he knows of a surety that his prayer has obtained audience, when it has trodden the sea of glass before the throne, and has come even to the footstool of the glorious seat around which heaven and earth adore. It is to Jehovah that this prayer is expressed with trembling earnestness -- our translators, filled with holy reverence, translate the word, "O LORD." We crave audience of none else, for we have confidence in none beside. Give we understanding according to thy word. This is the prayer about which the Psalmist is so exceedingly anxious. With all his gettings he would get understanding, and whatever he misses he is resolved not to miss this priceless boon. He desires spiritual light and understanding as it is promised in God's word, as it proceeds from God's word, and as it produces obedience to God's word. He pleads as though he had no understanding whatever of his own, and asks to have one given to him. "Give me understanding." In truth, he had an understanding according to the judgment of men, but what he sought was an understanding according to God's word, which is quite another thing. To understand spiritual things is the gift of God. To have a judgment enlightened by heavenly light and conformed to divine truth is a privilege which only grace can give. Many a man who is accounted wise after the manner of this world is a fool according to the word of the Lord. May we be among those happy children who shall all be taught of the Lord. If you… Lift your voice for understanding - In Pr 8:1 it is understanding which lifts her voice. Lift your voice - More literally "give your voice." - This "expression is idiomatic for raising or lifting the voice to make a sound that carries further (e.g., Jer 2:15). This deliberate expression indicates that something significant is being uttered. J. H. Greenstone says, “If it [understanding] does not come at your first call, raise your voice to a higher pitch, put forth greater efforts” (Proverbs, 17)." (NN) Understanding (08394)(See tebunah) is insight which is infinite in God (Job 12:13, Ps 147:5) Who graciously gives it to His children (Pr 2:6). Understanding (tebunah) is the capacity for discerning a right course of action (Dt 32:28) and describes a knowledge which is superior to the mere accumulation of data. I often fear I have much knowledge about God, but am woefully deficient in my understanding of God. May the preceding prayers of the psalmist, be our (my) prayer, O Lord God Almighty, Maker of heaven and earth. Amen. >>><>><> What Should I Do? - My friend Krista is struggling with a decision: Should she keep her old car with its continual maintenance problems or buy a newer model? She wants to be a good steward of her finances, and she desires to make a wise decision. And most of all, she wants to honor God. Financial decisions can be tough to make. Billy Graham even says, “If a person gets his attitude toward money straight, it will help straighten out almost every other area in his life.” Here are a few ideas to consider about wisdom in money matters: Do a checkup to be sure you’re following God’s priorities. Are you giving to Him and to others? (1 Cor. 16:2). Taking care of family needs? (1 Tim. 5:8). Not letting money control you? (Luke 16:13). Research the topic. Consider all the options and the pros and cons of each one. Ask God for wisdom. Pray, pray, and pray some more. He will direct you (Pr. 2:6). Trust God and make the decision. Use the knowledge and wisdom you’ve gained, and commit your decision to Him. Obedience to God nurtures a growing love-and-trust relationship with Him. What’s most important is that we see each decision as an opportunity to draw closer to Him. - Anne Cetas When you're facing a decision And it seems a daunting task, Trust the Lord for true discernment— He'll give wisdom if you ask. —Hess The closer we walk with God, the clearer we see His guidance. The following are notes from William Arnot's "Laws from Heaven for Life on Earth" (1858) on Proverbs 2:1-5 - 3. “Cry after knowledge.” (Proverbs 2:3) The preceding verse expressed the bent heavenward of the heart within and the senses without: this verse represents the same process at a more advanced stage. The longing for God’s salvation already begotten in the heart, bursts forth now into an irrepressible cry. It is not any longer a Nicodemus inclined toward Jesus, he cannot tell how, and silently stealing into his presence under cloud of night; it is the jailer of Philippi springing in, and crying with a loud voice, “What must I do to be saved?” While the man was musing, the fire burned: now it no longer smoulders within; it bursts forth into a flame. He who gave Himself for his people loves to feel them kindling thus in his hands. Men may be offended with the fervour of an earnest soul—God never. “Hold thy peace,” the prudent will still say to the enthusiastic follower of Jesus: but he feels his want, and hopes for help; he heeds them not: he cries out all the more, “Jesus, thou son of David, have mercy on me.” Even disciples, apparently more alarmed by what seem irregularities in the action of the living than they were by the silence of the stiffened dead, may interpose with a frown and a rebuke; but compression will only increase the strength of the emotion struggling within. That word hidden in the heart will swell and burst and break forth in strong crying and tears, “Whom have I in heaven but Thee? and there is none upon earth that I desire beside Thee. My flesh and my heart faileth; but God is the strength of my heart, and my portion for ever” (Ps. 73:25, 26).. (Proverbs 2:4,5 Seek and Ye Shall Find) Proverbs 2:4 If you seek her as silver and search for her as for hidden treasures; You - Pr 3:14,15; 8:18,19; 16:16; 23:23; Ps 19:10; 119:14,72,127; Matthew 6:19-21; Matthew 13:44; 19:21,22,29 search - Job 28:12-20; Ecclesiastes 4:8; Luke 16:8) GOD'S WISDOM: PRICELESS! If - Introduces a conditional statement as discussed below. As silver… as for hidden treasures - These are both terms of comparison specifically similes (introduced by "like" or "as"). Always pause to ponder these terms to allow time for the Spirit to open your mind and use them to give you insight into the passage. Temporal treasures are transient and futile when compared with the treasure of wisdom which yields both temporal and eternal rewards. The worldly wealthy Psalmist describes true treasures… Ps 19:10- In Depth Commentary - They (Ps 19:9) are more desirable than gold, yes, than much fine gold; Sweeter also than honey and the drippings of the honeycomb. Spurgeon's note on Ps 19:10 - Bible truth is enriching to the soul in the highest degree; the metaphor is one which gathers force as it is brought out;—gold—fine gold—much fine gold; it is good, better, best, and therefore it is not only to be desired with a miser's avidity, but with more than that. As spiritual treasure is more noble than mere material wealth, so should it be desired and sought after with greater eagerness. Men speak of solid gold, but what is so solid as solid truth? For love of gold pleasure is forsworn, ease renounced, and life endangered; shall we not be ready to do as much for love of truth? Ps 119:14 I have rejoiced in the way of Your testimonies, As much as in all riches. Spurgeon's note - David compared his intense satisfaction with God's will with that of a man who possesses large and varied estates, and the heart to enjoy them… He rejoiced in all sorts of riches consecrated and laid up for the noblest uses, and yet the way of God's Word had given him more pleasure than even these (cp Job 23:12). Observe that his joy was personal, distinct, remembered, and abundant. Ps 119:72 The law of Your mouth is better to me Than thousands of gold and silver pieces. Spurgeon's note - Wealth is good in some respects, but obedience is better in all respects. It is well to keep the treasures of this life; but far more commendable to keep the law of the Lord. The law is better than gold and silver, for these may be stolen from us, but not the word; these take to themselves wings, but the word of God remains; these are useless in the hour of death, but then it is that the promise is most dear. Instructed Christians recognize the value of the Lord's word, and warmly express it, not only in their testimony to their fellow men, but in their devotions to God. It is a sure sign of a heart which has learned God's statutes when it prizes them above all earthly possessions; and it is an equally certain mark of grace when the precepts of Scripture are as precious as its promises. The Lord cause us thus to prize the law of his mouth. Ps 119:127 Therefore I love Your commandments Above gold, yes, above fine gold. Spurgeon's note - Wealth brings with it so many conveniences that men naturally esteem it, and gold as the symbol of it is much set by; and yet, in the judgment of the wise, God's laws are more enriching, and bring with them more comfort than all the choicest treasures. If (Pr 2:4)… then (Pr 2:5)… for (Pr 2:6). The condition - seek and search. The consequence - discern and discover. Compare the introductory "if" (Pr 2:1) The for of Pr 2:6 gives explanation (see terms of explanation) Did you notice the progression, the rise in intensity? Solomon begins with - If you will receive… treasure (Pr 2:1)… make your ear attentive… incline your heart (Pr 2:2)… cry… lift your voice (Pr 2:3)… seek… search (Pr 2:4). We do not lazily drift into the bountiful sea of wisdom. Getting wisdom requires a conscious choice, a deliberate decision to pursue it all the days of our life. But when we are willing to meet God's "if" conditions, we can count on Him blessing us with the "then" benefits! And they are truly priceless! Many (probably most) worldly wealthy men are woefully wanting in these priceless treasures of wisdom! Bernard wisely said of worldly wealth - "Riches are acquired with difficulty, enjoyed with trembling, and lost with bitterness." O my, too true! Thomas Watson - Let us be persuaded to labor after this spiritual substance. As well may one expect a harvest without sowing—as the heavenly substance without labor, Proverbs 2:4, "If you seek her as silver, and search for her as for hid treasure." Our labor for this hidden treasure must be so great, that all labor about the world, compared with this, should be as it were no labor. John 6:27, "Do not labor for the food which perishes." Has not God said, "Six days shall you labor"? Yes—but it must be as if were no labor—when compared with that labor we must take for the Bread of Life. Just so, in that parallel Scripture, Matthew 6:19, "Lay not up your treasure upon earth." No? Are not parents bid to lay up treasure for their children? 2 Corinthians 12:14. It is granted—but the meaning is, the labor for earthly treasure must be nothing, in comparison of the pains we take for better and eternal things. What sweating even to an agony—should there be for that substance which endures forever. But before I press the exhortation, I must first remove an objection. (The Substantial Excellency) Ortlund concludes that "Wisdom is not automatic for us. Wisdom is not our default setting. We will never get there by drifting. You cannot become a significant person by being neutral and cute and safely unchanged. That is complacency. God is offering you a treasure infinitely worth seeking—more of himself entering into you, renewing you, safeguarding you." C. S. Lewis explained "God cannot bless us, unless he has us. When we try to keep within us an area that is our own, we try to keep an area of death. Therefore, in love, God claims all. There’s no bargaining with him." Seek her as silver - As suggested above, always pause and ponder similes, for these terms of comparison are the Spirit's way of giving us a "window" into the heart and mind of God, in this case His treasure chest of wisdom. And so just as greedy men search diligently to gain earthly wealth which is fleeting (silver), how much more should God's children ardently, earnestly seek for that wealth which is eternal and will never fade away! In ancient Israel, silver was actually so rare that it was prized more than gold! This Hebrew word (keseph ) is most often translated silver (284x) but is also translated as money (100x) and is used in Genesis to describe the money Joseph slipped in his brother's sacks of provisions (Ge 42:25, 27, 28, 35). Silver (03701)(keseph from kasaph = to long for) means silver or money. It is a common noun (343 verses) in the OT and is used 13 times in Proverbs. Read through the following passages to see what is of real value in God's eyes -- Clue: You won't find any mention of the Dow Jones in these passages! Pr 2:4 If you seek her as silver And search for her as for hidden treasures; Pr 3:14 For her (Wisdom's) profit is better than the profit of silver And her gain better than fine gold. Pr 7:20 He has taken a bag of money with him, At the full moon he will come home.” Pr 8:10 “(Wisdom says) Take my instruction and not silver, And knowledge rather than choicest gold. Pr 8:19 “My (Wisdom's) fruit is better than gold, even pure gold, And my yield better than choicest silver. Pr 10:20 The tongue of the righteous is as choice silver, The heart of the wicked is worth little. Pr 16:16 How much better it is to get wisdom than gold! And to get understanding is to be chosen above silver. Pr 17:3 The refining pot is for silver and the furnace for gold, But the LORD tests hearts. Pr 22:1 A good name is to be more desired than great wealth, Favor is better than silver and gold. Pr 25:4 Take away the dross from the silver, And there comes out a vessel for the smith; Pr 25:11 Like apples of gold in settings of silver Is a word spoken in right circumstances. Pr 26:23 Like an earthen vessel overlaid with silver dross Are burning lips and a wicked heart. Pr 27:21 The crucible is for silver and the furnace for gold, And each is tested by the praise accorded him. Seek (01245) (baqas) expresses a person's earnest seeking of something or someone which exists or is thought to exist with the intention that it will be found or acquired. It pictures one searching earnestly until the object of the search is located. The Septuagint (Lxx) translates baqas with the verb zeteo which implies giving attention and priority to and deliberately pursuing after. Webster says that to seek means to go in search or quest of, to look for, to try to discover, to search for by going from place to place. Zeteo in classical Greek is often used as a technical term for philosophical investigation, something “examined, considered” or “deliberated.” For example, baqas describes seeking for Moses' life (Ex 4:19 Lxx = zeteo), Absalom seeking to kill David (2Sa 16:11), those seeking to kill Pharaoh and Zedekiah (Jer 44:30) Baqas describes an earnest search until the object of the search is located. Thus peace is to be searched for earnestly (Ps 34:14-see note). The Lord’s face (His presence) must especially be sought (Ps 27:4, 8-see note) On the other hand, we are not to seek the occult (Lev 19:31). Naomi sought for security for her daughter-in-law Ruth (Ru 3:1-note). Jehovah "sought out for Himself a man after His own heart." (1Sa 13:14 - As an aside God is ever looking for this quality in a man or woman! Does it describe you [me]?) God promises if we seek for Him we will find Him (Dt 4:29). In the present context baqas conveys the idea of an earnest seeking after the wisdom of God (which is ultimately found in Christ, 1Co 1:30, cp Col 2:3) with the intention that it be found or acquired by the seeker. Swanson - 1. (piel) seek, search, look for, i.e., try to learn information about an object, implying a diligence in the procurement of the information (1Sa 9:3); (pual) be sought, be investigated, be searched (Est 2:23; Jer 50:20; Eze 26:21); 2. (piel) hold responsible, call to account, i.e., be held accountable to a certain standard, often with sanctions for not meeting the standard (Ge 43:9); 3. (piel) inquire about, ask for, i.e., make a verbal request (Ezr 8:21); 4. (piel) try to do, attempt, i.e., try with a certain amount of intensity, often implying lack of success (Ex 2:15); 5. (piel) conspire, i.e., to make plans of rebellion against an authority (Est 2:21); 6. (piel) בָּקַשׁ פָּנֶה (bā·qǎš pā·ně(h)) associate, be in association, formally, seek the face, i.e., be in relation to another as a figurative extension of seeking to be in the presence of that person (1Ch 16:11); NAS Usage: aim(1), beg(1), begging(1), concerned(1), consulted(1), demand(1), desire(1), eager(1), hold*(1), inquired(2), investigated(1), look(3), looked(1), looking(3), plead(1), pursuit(1), request(2), require(7), required(1), requires(1), search(8), search will be made(1), searched(8), searching(1), seek(94), seeking(24), seeks(16), set about(1), sought(38), tried(2). Baqas - 215v - Ge 31:39; 37:15-16; 43:9, 30; Ex 2:15; 4:19, 24; 10:11; 33:7; Lev. 19:31; Nu 16:10; 35:23; Dt. 4:29; 13:10; Jos. 2:22; 22:23; Jdg. 4:22; 6:29; 14:4; 18:1; Ru 3:1; 1Sa 9:3; 10:2, 14, 21; 13:14; 14:4; 16:16; 19:2, 10; 20:1, 16; 22:23; 23:10, 14-15, 25; 24:2, 9; 25:26, 29; 26:2, 20; 27:1, 4; 2Sa 3:17; 4:8, 11; 5:17; 12:16; 16:11; 17:3, 20; 20:19; 21:1-2; 1Ki. 1:2-3; 2:40; 10:24; 11:22, 40; 18:10; 19:10, 14; 20:7; 2Ki. 2:16-17; 6:19; 1Chr. 4:39; 14:8; 16:10-11; 21:3; 2Chr. 7:14; 9:23; 11:16; 15:4, 15; 20:4; 22:9; 26:5; Ezra 2:62; 8:21-23; Neh. 2:4, 10; 5:12, 18; 7:64; 12:27; Esther 2:2, 15, 21, 23; 3:6; 4:8; 6:2; 7:7; 9:2; Job 10:6; Ps. 4:2; 24:6; Ps 27:4, 8; 34:14; 35:4; 37:25, 32, 36; 38:12; 40:14, 16; 54:3; 63:9; 69:6; 70:2, 4; Ps 71:13, 24; 83:16; 86:14; 104:21; 105:3-4; 119:176; 122:9; Pr. 2:4; 11:27; 14:6; 15:14; 17:9, 11, 19; 18:1, 15; 21:6; 23:35; 28:5; 29:10, 26; Eccl. 3:6, 15; 7:25, 28-29; 8:17; 12:10; Song 3:1-2; 5:6; 6:1; Isa. 1:12; 40:20; 41:12, 17; 45:19; 51:1; 65:1; Jer. 2:24, 33; 4:30; 5:1; 11:21; 19:7, 9; 21:7; 22:25; 26:21; 29:13; Jer 34:20-21; 38:16; 44:30; 45:5; 46:26; 49:37; 50:4, 20; Lam. 1:11, 19; Ezek. 3:18, 20; 7:25-26; 22:30; 26:21;33:8; 34:4, 6, 16; Dan. 1:8, 20; 8:15; 9:3; Hos. 2:7; 3:5; 5:6, 15; 7:10; Amos 8:12; Nah 3:7, 11; Zeph. 1:6; 2:3; Zech. 6:7; 8:21-22; 11:16; 12:9; Mal. 2:7, 15; 3:1 Here are all the uses in Proverbs. Study them to give you a better "feel" for the meaning of the Hebrew verb baqas... Pr 2:4 If you seek her as silver And search for her as for hidden treasures; Pr 11:27 He who diligently seeks (shachar- look for diligently) good seeks favor, But he who seeks evil, evil will come to him. Pr 14:6 A scoffer seeks wisdom and finds none, But knowledge is easy to one who has understanding. Pr 15:14 The mind of the intelligent seeks knowledge, But the mouth of fools feeds on folly. Pr 17:9 He who conceals a transgression seeks love, But he who repeats a matter separates intimate friends. Pr 17:11 A rebellious man seeks only evil, So a cruel messenger will be sent against him. Pr 17:19 He who loves transgression loves strife; He who raises his door seeks destruction. Pr 18:1 He who separates himself seeks his own desire, He quarrels against all sound wisdom. Pr 18:15 The mind of the prudent acquires knowledge, And the ear of the wise seeks knowledge. Pr 21:6 The acquisition of treasures by a lying tongue Is a fleeting vapor, the pursuit of death. Pr 23:35 “They struck me, but I did not become ill; They beat me, but I did not know it. When shall I awake? I will seek another drink.” Pr 28:5 Evil men do not understand justice, But those who seek the LORD understand all things. Pr 29:10 Men of bloodshed hate the blameless, But the upright are concerned for his life. Pr 29:26 Many seek the ruler’s favor, But justice for man comes from the LORD. As silver… as hidden treasure - These are both similies, and in dependence on our Teacher, the Spirit (1Cor 2:10-13), we do well to always pause and ponder (interrogate) what is being compared and what truth it is intended to convey. NET Note explains that these "two similies affirm that the value placed on the object (silver, treasure) will influence the eagerness and diligence in the pursuit and development of wisdom (e.g., Job 28:9–11). The point is not only that the object sought (wisdom) is valuable, but that the effort will be demanding but rewarding." I would add that the fact that the treasure is "hidden" implies it will take some Spirit enabled effort to find that treasure (wisdom). DILIGENTLY DIGGING FOR WISDOM Search (02664)(hapas) means to search for, and so describes a searching out or a "looking for something with one's mind and imagination." (Ps 64:6). Hapas means properly, to search by digging deeper; to mine out (implied by its Syriac and Aramaic cognates); searching that is set on arriving at the ultimate objective; a plan to uncover and discover. Hapas means something sought out, such as " hidden treasures" that represent the spoils of war (Ob. 1:6). Used of Laban searching for the household idols (which must have been a "treasure" to him) which had been stolen by Rachel (Ge 31:35). Ben Hadad of Aram told Ahab he would " search your house" for "whatever is desirable in your eyes" (1Ki 20:6). The Lord Himself searches out His enemies (Amos 9:3). In a reflexive sense, hapas means to let oneself be searched out and is translated to disguise (hide) oneself (1Sa 28:8, 1Ki 20:38, Pr 28:12). The Septuagint translates hapas here with the rare verb exereunao (ek = an intensifier + ereunao = to search into, investigate, explore) used in the NT only in 1 Peter 1:10 and meaning to search diligently for something, especially for something hidden like miners engaged in digging for precious metals in the bowels of the earth. This word was first used to tell of a dog sniffing out something with his nose. The Septuagint uses exereunao 5 times in the great Psalm 119 where it translates the word "observe" - Read the passages with this verb in mind - it gives a new "nuance" on what it means to "observe" God's testimonies, law, precepts, commandments = Ps. 119:2; Ps. 119:34; Ps. 119:69; Ps. 119:115; Ps. 119:129. THOUGHT - Now let's apply because truth not applied is in one ear and out the other (aka James 1:22+). Do you just skim over God's Word so that you can "satisfy" your goal of reading through the Bible in a year? Do you read it superficially so you can check that box in your list of activities in your quiet time? The verb exereunao calls us to "dig into" the precious Word, more precious in fact than gold, but too often we barely scratch the surface for we more constrained by our fallen flesh to go out into the world and "dig for gold!" Little wonder that so many believers are spiritual paupers and their faith is weak and their walk is like a yo-yo on a string! We go to cross fit to train our bodies, but too often we fail to go the old rugged Cross to train our souls! Tomorrow morning begin a new discipline (under grace not law), a discipline enabled by the Spirit, and begin to "dig in" to the living and active Word of God as if your spiritual life depended on it (because it does! cf Jesus' words Mt 4:4, Lk 4:4+). I am a retired medical doctor and would write prescriptions like this "Take 1 tablet q.d. for 30 days." Now that I am retired, I more often treat the soul, so let me prescribe that you try this "discipline" for "1 q.d. x 30 days" and see what a difference it makes in your spiritual vitality and your walk in Christ. I dare you! (under grace of course!). And so Solomon, the richest, wisest man (other than Jesus) who ever lived, extols the value of diligently digging for wisdom writing "If you seek her as silver, and search (Lxx = exereunao) for her (referring to wisdom) as for hidden treasures (it was the custom to bury valuables in the ground or in holes in the rocks)." (Pr 2:4+) What is emphasized is the diligent effort that must be made to obtain wisdom. The tragedy is that too often men show more zeal in acquiring material wealth than spiritual treasures. Search (Webster) = to look into or over carefully or thoroughly in an effort to find or discover something: as to examine in seeking something 〈searched the north field or to look through or explore by inspecting possible places of concealment or investigating suspicious circumstance. To read thoroughly NAS Usage - devise(1), disguise(2), disguised(5), distorted(1), examine(1), hide(1), ponders(1), ransacked(1), search(6), searched(2), searching(1), well-conceived(1). Hapas - 20v - Ge 31:35; 44:12; 1Sa. 23:23; 28:8; 1Ki. 20:6, 38; 22:30; 2 Ki. 10:23; 2 Chr. 18:29; 35:22; Job 30:18; Ps. 64:6; 77:6; Pr. 2:4; 20:27; 28:12; Lam. 3:40 (= "examine"); Amos 9:3; Obad. 1:6; Zeph. 1:12 Pr 2:4 If you seek her as silver And search for her as for hidden treasures; Pr 20:27 The spirit of man is the lamp of the LORD, Searching all the innermost parts of his being. Pr 28:12 When the righteous triumph, there is great glory, But when the wicked rise, men hide themselves. NET Note - The verb חָפַשׂ (hapas) means “to dig; to search” (BDB 344 s.v.; cf. NCV “hunt for it”). The Arabic cognate means “to dig for water.” It is used literally of Joseph searching his brothers’ sacks (Gen 44:12) and figuratively for searching the soul (Ps 64:7). This is a more emphatic word than the one used in the first colon and again emphasizes that acquiring wisdom will be demanding. Hidden treasure (see Job 3:21; Mt 13:44) (04301) (matmon from taman = to hide, to conceal) means a secret storehouse, a cache, a stockpile, a hidden reserve. It refers to things of value which have been hidden.. Figuratively as used here in Pr 2:4, the word portrays the preciousness of an item which is greatly desired: wisdom, discernment (Pr 2:4), and death (Job 3:21). The Septuagint (Lxx) translates matmon with thesauros refers to the place where goods and precious things are stored for safekeeping (Think about the glorious Gospel you possess!) and thus a repository (place, room, or container where something is deposited or stored), a treasure chest, a storehouse, a treasury. Treasure (Webster) = A collection of something (in this case the sayings of wisdom) which is very much valued or highly prized. Something of great worth. Wealth accumulated; particularly, a stock or store of money in reserve. A great quantity of any thing collected for future use. The word is used literally of wealth and figuratively of divine blessings or resources. Matmon - 5v - Gen. 43:23; Job 3:21; Prov. 2:4; Isa. 45:3; Jer. 41:8, translated hidden(1), hidden treasures(2), hidden wealth(1), stores(1), treasure(1). The question then we must each ask ourselves is "What is my attitude toward the treasures of wisdom AND knowledge in God's Word?" Do I not have time because I feel I am too busy? If you are in the latter category then the truth is you are indeed TOO BUSY. Be diligent AND do not be sluggish but be imitators of all the saints that have gone before us who by their faith and patience inherited the promises of God. It is difficult to inherit what you do not "know". And God's precious and magnificent promises are based not upon warm fuzzies but upon a grasp of the true knowledge of Him (2Pe1:3, 4). No Christian who treats the Word of God with casual indifference or approaches it only sporadically and haphazardly will gain much in wisdom nor progress much in holiness. We are transformed by the Holy Spirit, but He does this as our minds are renewed by His Word (2Cor 3:18, Ro 12:2). The Bible is no lazy man's book! "If you seek it like silver and search for it like hidden treasure — then you will understand the fear of the LORD and discover the knowledge of God!" Proverbs 2:4-5 "The Bible is no lazy man's book! Much of its treasure, like the valuable minerals stored in the bowels of the earth, only yield up themselves to the diligent seeker." (Arthur Pink) "Do not be satisfied with a superficial survey of Scripture, as many Christians are. These are not the days of contemplation as the old Puritan times were, we are too apt to be superficial; but do remember that while there are nuggets of gold upon the very surface of Scripture, yet the most valuable mines of gold are far down!" (Charles Spurgeon) "Truth lies deep, and must be dug for." (William Gurnall) "Strive to penetrate to the bottom of Divine truths, and never be content with a superficial knowledge." (David Brainerd) "Dig for the truth like a man digging for Australian gold!" (J.C. Ryle) "Wisdom is supreme; therefore get wisdom. Though it cost all you have, get understanding!" Proverbs 4:7 Matthew
Provérbios 2
Wiersbe - If you want wisdom, you must listen to God attentively (Mt. 13:9), obey Him humbly (John 7:17), ask Him sincerely (James 1:5-note), and seek Him diligently (Isa. 55:6-7), the way a miner searches for silver and gold. (Be Skillful - Proverbs) Kidner points out that Proverbs 2:1-5 "is the essential counterpart to Pr 1:20ff., where wisdom was clamoring to be heard. Here it is the pupil who must clamor (Pr 2:3). Yet the search, strenuous as it must be, is not unguided. Its starting-point is revelation—specific (words) and practical (commandments); its method is not one of free speculation, but of treasuring and exploring received teachings so as to penetrate to their principles (see the verbs of Pr 2:1–5); and its goal, far from being academic, is spiritual: the fear of the Lord… the knowledge of God (Pr 1:5)." Proverbs 2:6 For the LORD gives wisdom; From His mouth come knowledge and understanding. Lord - Ex 31:3; 1Kings 3:9,12; 4:29; 1 Chronicles 22:12; Job 32:8; Isaiah 54:13; Daniel 1:17; Daniel 2:21,23; Luke 21:15; John 6:45; Ephesians 1:17,18; James 1:5,17 From - Pr 6:23; 8:5-9; Ps 19:7; 119:98,104; Isaiah 8:20) Ex 31:3 “I have filled him (Bezalell) with the Spirit of God in wisdom, in understanding, in knowledge, and in all kinds of craftsmanship, God's gift of wisdom to Daniel and his friends literally changed their lives and it has the same potential in our life… Da 1:17-note As for these four youths, God gave them knowledge and intelligence in every branch of literature and wisdom; Daniel even understood all kinds of visions and dreams. Da 2:21-note “It is He who changes the times and the epochs; He removes kings and establishes kings; He gives wisdom to wise men And knowledge to men of understanding (See A W Pink's article on "Wisdom for the Wise). Da 2:23-note “To You, O God of my fathers, I give thanks and praise, For You have given me wisdom and power; Even now You have made known to me what we requested of You, For You have made known to us the king’s matter.” For (because) (Lxx = hoti = because) - Always be alert to this term of explanation, asking what is the writer explaining? In this context, the father is explaining to his son why he must fear the LORD and know (discover the knowledge of) the LORD. The LORD - The great Name Jehovah. The LORD gives wisdom - He is "the only wise God" and "from Him and through Him and to Him are all things. To Him be the glory forever. Amen." (Ro 11:36). James Smith - We daily need wisdom — and the Lord daily gives it! If we… feel our need, ardently desire it, earnestly seek it, and perseveringly expect it — the Lord will bestow it! Solomon had received this very thing after asking God for an understanding heart… 1Kgs 3:9 “So give Your servant an understanding heart to judge Your people to discern between good and evil. For who is able to judge this great people of Yours?” 1Kgs 3:12 behold, I have done according to your words. Behold, I have given you a wise and discerning heart, so that there has been no one like you before you, nor shall one like you arise after you. 1Kgs 4:29 Now God gave Solomon wisdom and very great discernment and breadth of mind, like the sand that is on the seashore. As Kidner says "What you find, then (Pr 2:5), is what he gives (Pr 2:6); discovery and revelation are inseparable. This paragraph (Pr 2:6-9) goes on to show that to know the Lord is also to know how to live." Hubbard - What is implicit in all of Proverbs, chapter 2 makes brightly explicit: Wisdom comes from God and no one can enjoy it who does not choose God’s paths. From His mouth - "This expression is an anthropomorphism; it indicates that the LORD is the immediate source or author of the wisdom. It is worth noting that in the incarnation many of these “anthropomorphisms” become literal in the person of the Logos, the Word, Jesus, who reveals the Father." (NN) (cf Heb 1:1-2-note, 2Pe 1:20-21-note) Heavenly wisdom comes only by divine revelation ("Jehovah gives wisdom"). Knowledge (01847)(daat - see study) See comments on knowledge on Pr 2:5. The Septuagint (Lxx) translates daat in this passage with gnosis refers to knowledge gained by experience in contrast to intuitive knowledge. Gnosis is an “experiential knowledge,” and not a mere passing acquaintance. John Stott - Knowledge is indispensable to Christian life and service… Knowledge is given us to be used, to lead us to higher worship, greater faith, deeper holiness, better service. Sinclair Ferguson - However paradoxical it seems to our natural minds, it is one of the facts of spiritual reality that practical Christian living is based on understanding and knowledge. Thomas Fuller - Knowledge is to be the usher of grace; information in the understanding must go before reformation in the will and affections. Pete Lowman - To the Christian, all knowledge is, in the long run, revelation; and it is almighty God, not us, who ensures that we are able to know what we need to know. Alexander
Provérbios 2
Wiersbe - “If the evil man uses perverse words to snare the unwary [Pr 2:12], the adulteress uses flattering words. Someone has said that flattery isn’t communication, it is manipulation; it’s people telling us things about ourselves that we enjoy hearing and wish were true. The strange woman knows how to use flattery successfully… Anyone who listens to her words and follows her path is heading for the cemetery!” (Be Skillful - Proverbs) Flatters (02505) (chalaq) has two general meanings (1) to make smooth (slippery) or to be smooth (smooth language = flattery) and (2) divide or distribute. As discussed below the writers of the NAS concordance felt there was such a big difference in meanings between (1) and (2) that they chose to classify (1) as Strong's # 2505 and (2) as Strong's 2505a. KJV lumps both uses together. Now are your really confused? This is discussed further below. Garrett on the meaning of chalaq in this context = "to make smooth, i.e., to flatter implies that seduction is achieved by appeal to the ego and not by sexuality alone… to inflate the ego of her victim and draw him in. " (Ibid) Let me illustrate it with 4 passages from Proverbs in which the same Hebrew word chalaq is translated with sense 1 (flatter) and sense 2 (divide). Sense #1 - flatter… Proverbs 28:23 He who rebukes a man will afterward find more favor Than he who flatters (chalaq) with the tongue. Proverbs 29:5 A man who flatters (chalaq) his neighbor Is spreading a net for his steps. Sense #2 - divide… Proverbs 16:19 It is better to be of a humble spirit with the lowly, Than to divide (chalaq) the spoil with the proud. Proverbs 17:2 A servant who acts wisely will rule over a son who acts shamefully, And will share in (chalaq) the inheritance among brothers. Baker says chalaq is "A verb indicating to share, to divide. It indicates receiving or obtaining one’s share of something (1 Sam. 30:24; Jer. 37:12). It means to allot something (Deut. 4:19; 29:26[25]), to give a share to someone. Of persons it means to divide up into sections or groups or even to scatter them (Gen. 49:7; 1 Chr. 23:6; 24:3); of objects it means to divide them up (Ezek. 5:1); or distribute them (2 Chr. 23:18). It takes on the nuance of to be a sharer or partner with (Pr. 29:24)." TWOT discussing the sense of SMOOTH (See Swanson's description 1) says chalaq "refers once to the literal process of smoothing metal to make an idol by hitting it on an anvil with a forge hammer (Is 41:7). Its principal use (Qal and Hiphil) is of smooth speech or flattery, i.e. words which were smoother than butter and like oil (Ps 55:21). This use of the tongue is always condemned (Ps 5:9) and ends in the speaker being himself entrapped (Pr 29:5). It is characteristic of the seductive woman who is to be avoided (Pr 2:16; 7:5). The enigmatic man who “flatters himself in his own eyes” (Ps 36:2) may possibly be better translated, “His God will destroy him with a glance when he uncovers his impious slander” (cf. Dahood, M. “Psalms” I, AB, p. 271), taking this from halaq III “perish.” Ugaritic hlq “perish” is parallel to mt “die” (UT 19: no. 969) and Akkadian halāqu “disappear.” “Their heart is divided” (Ho 10:2 KJV) is better taken as “is false” (RSV) that is, figurative of the fickle heart. (Donald Wiseman - TWOT) TWOT discussing the sense of DIVIDE (See Swanson's description 2) says chalaq "word has legal connotations similar to naălâ, "give as a possession" but with the more specific implication of what is granted. It differs radically from the many Hebrew roots for "divide" used in the sense of "to break into parts." The verb, used only in Qal and Piel (sixty-two times) is used including its derivatives some 194 times. The verb is commonly used of parcelling out shares (RSV "allotments") of land (Nu 26:53), whether by lot (Num 26:53), inheritance (Pr 17:2), or other forms of division (Pr 29:24). It can be used of any division, whether of food at a feast (II Sam 6:18), clothing (Ps 22:19), or the spoils of war (Prov 16:19). Thus people may be divided into unspecified groups (Gen 14:15; though this might be derived from an equivalent to Arabic lq "encircle"), two factions (I Kgs 16:21), or specific divisions as in the case of the priests and Levites for temple service (see maḥălōqet). God makes the division. The question is asked if it is he who "distributes" pains in his wrath (Job 21:17) which "divides" (KJV; "scatters" RSV) the wicked. The "divided" heart of Hos 10:2 is perhaps to be translated "false" or "flattering" heart; (see ālaq II). It is God who gives a share of (ASV "allots") sun, moon, and stars as guides (not deities for worship) to all peoples (Deut 4:19). Since some Jewish commentators consider this to condone idolatry among the gentiles, they and the Vulgate translate ḥlq here as an equivalent of the Arabic halaqa "create." God is the source of light which is "distributed" (RSV Job 38:24). Although the verb is not directly used of the Lord’s allocation of land to his people, the use of the noun (see ḥēleq) shows that it was ultimately his. (Donald Wiseman - TWOT) Strong lists 64 verses that use chalaq (lumping the senses of divide and flattery) - Ge 14:15; 49:7, 27; Ex 15:9; Num 26:53, 55f; Deut 4:19; 29:26; Josh 13:7; 14:5; 18:2, 5, 10; 19:51; 22:8; Jdg 5:30; 1Sa 30:24; 2Sa 6:19; 19:29; 1Kgs 16:21; 18:6; 1Chr 16:3; 23:6; 24:3ff; 2Chr 23:18; 28:21; Neh 9:22; 13:13; Job 21:17; 27:17; 38:24; 39:17; Ps 5:9; 22:18; 36:2; 55:21; 60:6; 68:12; 108:7; Pr 2:16; 7:5; 16:19; 17:2; 28:23; 29:5, 24; Isa 9:3; 33:23; 34:17; 41:7; 53:12; Jer 37:12; Lam 4:16; Ezek 5:1; 47:21; Da 11:39; Hos 10:2; Joel 3:2; Amos 7:17; Mic 2:4; Zech 14:1 KJV translates chalaq as - divide 40, flatter 6, part 5, distribute 4, dealt 2, smoother 2, given 1, imparted 1, partner 1, portion 1, received 1, separate 1; 65 The NAS concordance lists 9 verses for Strong's 2505 and 55 verses for 2505a (the "a" added because the writers of the NAS concordance felt there was such a great difference between the two main meanings - smooth and divide) NAS 2505 (sense of flattery) = Ps 5:9; 36:2; 55:21; Pr 2:16; 7:5; 28:23; 29:5; Isa 41:7; Hos 10:2. NAS translation of 2505: faithless(1), flatter(1), flatters(5), smoother(1), smooths(1). NAS 2505a (sense of divide) = Ge 14:15; 49:7, 27; Ex 15:9; Nu 26:53, 55f; Dt 4:19; 29:26; Josh 13:7; 14:5; 18:2, 5, 10; 19:51; 22:8; Jdg 5:30; 1 Sam 30:24; 2 Sam 6:19; 19:29; 1Kgs 16:21; 18:6; 1Chr 16:3; 23:6; 24:3ff; 2Chr 23:18; 28:21; Neh 9:22; 13:13; Job 21:17; 27:17; 38:24; 39:17; Ps 22:18; 60:6; 68:12; 108:7; Pr 16:19; 17:2; 29:24; Isa 9:3; 33:23; 34:17; 53:12; Jer 37:12; Lam 4:16; Ezek 5:1; 47:21; Dan 11:39; Joel 3:2; Amos 7:17; Mic 2:4; Zech 14:1 NAS translation of 2505a - allot him a portion(1), allotted(3), apportion(2), apportions(1), assigned(1), disperse(1), distribute(1), distributed(2), divide(12), divided(18), divides(1), dividing(2), given her a share(1), parcel(1), parceled(1), partner(1), portion(2), scattered(1), share(2), take possession(1), take possession of some property(1), took a portion(1). Swanson's Dictionary of Biblical Languages with Semantic Domains divides chalaq into two main definitions… (1) FIRST MEANING SMOOTH/FLATTERY (NAS #2505) (qal) be smooth, creamy, slippery - pertaining to a state or condition of a moist, viscus food, so easy to swallow = Ps 55:21 (qal) be deceitful - give a misleading opinion or thought about what is true often encouraging wrong behavior = Ho 10:2 (hif) speak deceit, flatter, seduce = Ps 5:9; 36:2; Pr 2:16; 7:5; 28:23; 29:5; Isa 41:7 (2) SECOND MEANING DIVIDE (NAS #2505a) (qal) divide, apportion, assign, i.e., divide up and distribute a collection of objects and give them out to a series of persons = Dt 4:19; 29:26; Jos 14:5; 18:2; 22:8; 1Sa 30:24; 2Sa 19:29; 1Ch 24:4, 5; 2Ch 23:18; 28:21; Ne 9:22; 13:13; Job 27:17; 39:17; Pr 17:2; 29:24 (nif) divided, dispersed, be distributed (Ge 14:15; Nu 26:53, 55, 56; 1Ki 16:21; Job 38:24), note: MT also has 1Ch 23:6; 24:3 (piel) divide, allot, apportion, scatter = Ge 49:7, 27; Ex 15:9; Jos 13:7; 18:10; 19:51; Jdg 5:30; 2Sa 6:19; 1Ki 18:6; 1Ch 16:3; Job 21:17; Ps 22:18; 60:7; 68:12; 108:7; Pr 16:19; Isa 9:3; 34:17; 53:12; La 4:16; Eze 5:1; 47:21; Da 11:39; Joel 3:2; Mic 2:4 (pual) be divided = Isa 33:23; Am 7:17; Zec 14:1 (hif) get one’s share = Jer 37:12 (hitp) divide among themselves =Jos 18:5), note: La 4:16, Charles Bridges - Another snare of the fowler is here graphically portrayed (Pr 5:3-20; 6:24; 7:5-23; 12:14; 23:27. Some commentators give an allegorical interpretation to these pictures, as descriptive of idolatry or false doctrine.). Wisdom hidden in the heart is, as before, the most effectual deliverance; restraining even the eye from the hurtful object. (Cp. Job 31:1, and our Lord's rule :—Mt 5:28.) Ought not the strange woman (The strange woman—a stranger. Two different words in the Hebrew, the latter appearing to mark a foreigner. Cp Dt. 23:17; Lev 19:29. It is, however, but too evident that this abandoned class was not confined to foreigners. Cp. Ge 38:15, 16; Jdg. 11:1; 1Ki 3:18.), even if she be born and baptized in a Christian land, to be counted as a stranger and foreigner among us? (Bridges- An Exposition of the Book of Proverbs) George Lawson's comments on Proverbs 2:16-19 - Secondly, Wisdom, by its instructions received into the heart, will preserve us also from the malignant influence of bad women. It is a great happiness for young people to escape the snares of the harlot, in which so many have been entangled and lost. A true love to the word of God is eminently fitted to secure such a happiness. (Ed: Again we see the principle of the expulsive power of a "new affection!" - a love for God and His "love letter" energized in our heart by the Holy Spirit produces a strong impediment to the aphrodisiac of a harlot's house, whether via the internet or literally in person!) There is no viler object in nature than an adulteress. Her beauty is but a jewel of gold in a swine’s snout. Though born and baptized in a Christian land, she is to be looked upon as a heathen woman and a stranger; and as self-made brutes are greater monsters than natural brute beasts, so baptized heathens are by far the worst of pagans. Her words may be sweet and soft to the inexperienced ear of a thoughtless youth, but she is only flattering with her lips. Honey and milk seem to be under her tongue, but it is the cruel venom of dragons. She is a monster of ingratitude to that husband who was the guide and protector of her youth. All the fervors of her first love are forgotten. She returns the most cruel treatment for all that fond affection by which he bound her to him in the most endearing obligations. But her profaneness is still more shocking; for she violates that sacred bond which was instituted by him whom she presumes to call her God, and regards not the marriage-oath which she swore by his great and awful name. Shall a woman unfaithful to the best and kindest of friends,—a wretch that commits perjury without remorse,—prove faithful to any man? When she speaks fair, believe her not, for there are seven abominations in her heart. Miserable are they who trust to her alluring professions, for there is scarcely a hope that they will recover themselves from the snare of the devil. Her house is full of the pestilence of sin, and will infect every one that enters with a mortal and almost incurable distemper (illness). (Pr 2:18-19) The mind is darkened, and the conscience deadened; the affections, too, are by uncleanness sunk into sensuality. How then can they again take hold of the paths of life? (Pr 2:19) No doubt there is virtue in the blood and Spirit of Christ for the remission of the greatest sins, and the purification of the most defiled souls. It is even admitted, that whoremongers (men who habitually consort with or pay for the services of prostitutes) have been made illustrious monuments of the power of divine grace (1Cor 6:11); but let it be remembered that these are miracles of grace! Who would cast himself into a deep pit, in the hopes of coming out alive, when almost all that fell into it were dashed in pieces or buried alive! (Woe!) Whosoever pleases God, shall escape from this devouring deep. Let us therefore cleave to God’s judgments, and follow their direction, and keep at a distance from the place of temptation (cp 1Pe 2:11). How worthy of our imitation is the example of Joseph, who was tempted day by day, but hearkened not to his mistress to lie by her or to be with her, because he would not sin against God (Ge 39:7-10, 11, 12). But wisdom will not only keep us from the paths of the wicked, it will also lead us in the way of good men. (George Lawson - Exposition of the Book of Proverbs) Proverbs 2:17 That leaves the companion of her youth and forgets the covenant of her God; companion - Pr 5:18; Jeremiah 3:4 forgets - Ezekiel 16:8,59,60; Malachi 2:14-16) THE ANTITHESIS OF LEAVE AND CLEAVE! See related discussions - Proverbs 5:18- Commentary Ezekiel 16:59 - Commentary The Septuagint (Lxx) translation gives a slightly different sense - "My son, do not let bad counsel (boule) overtake (katalambano) you, that which forsakes (apoleipo) the teaching (didaskalia) of youth and has forgotten the divine covenant (diatheke)." For George Lawson's comments related to this verse see his comments at the end of the note on Proverbs 2:16. Garrett comments that "The immoral man abandons the straight paths (Pr 2:13) whereas the immoral woman abandons her lawful husband and the promises39 she made before God (Pr 2:17). (Ibid) This verse emphasizes this woman's unfaithfulness as she leaves her husband. Leaves (05800)('azab) means to forsake. It pictures this unfaithful woman as departing from her companion. Forgets (07911 - שָׁכֵחַ)(shakach = to forget, ignore, wither) means to be oblivious of from want of memory or attention, cease to care. Israel forgot Jehovah their God (Judges 3:7). Israel would often "forget" God's law (Hos 4:6). In NT excellent example of one who did not forget (Lk 17:15-18). It seems from some of the other Scriptures that we are a forgetful folk and need to be admonished not to be forgetful of our Lord, His covenant, His benefits, Dt 4:9 the things which your eyes have seen. (This verb is used in Proverbs 2:17, 3:1, 4:5, 31:5, 31:7) Forget means to fail to remember, to inadvertently neglect to attend to, to put out of one's mind; cease to think of or consider. Synonyms: stop thinking about, put out of one's mind, shut out, blank out, pay no heed to, not worry about, ignore, overlook, take no notice of. Kitchen observes that "Companion describes someone with whom you have shared an intimate friendship (Prov. 16:28; 17:9; Ps. 55:14; Jer. 3:4). Longstanding relationships and enduring commitments mean nothing to her. They are easily sacrificed for sensual fulfillment." COVENANT BREAKER What covenant? In context (i.e., leaving the companion of her youth) this is probably the marriage covenant as discussed below (cf Malachi 2:14-16-note).
Provérbios 2
Wiersbe adds "Note the argument that Solomon gives in this chapter that begins with the “if” of Pr 2:1 and continues with the “then” of Pr 2:9 and the “thus” of Pr 2:20. If we receive God’s words and obey them, then we will have wisdom to make wise decisions, and thus God will keep His promise and protect us from the evil man and the strange woman. When you obey God, you have the privilege to “walk in the ways of good men” (Pr 2:20NIV). If you follow the Word of God, you will never lack for the right kind of friends." (Be Skillful - Proverbs) Kitchen - The primary intent of wisdom, however, is not simply avoiding evil, but seeking the good. The former must happen as an application of wisdom, but it is not the primary purpose. Wisdom is not first of all about refraining from bad things, but about pursuing God’s best things. The orientation of wisdom is not primarily negative, but positive. (Ibid) Proverbs 13:20 echoes this truth = "He who walks with wise men will be wise, but the companion of fools will suffer harm." Walking in the good way is a choice (a good choice of course) as shown by the incredible description in Jeremiah - "Thus says the LORD, “Stand by the ways and see and ask for the ancient paths, Where the good way is, and walk in it; And you shall find rest for your souls. But they said, ‘We will not walk in it.’" Charles Bridges - Here is the consummating blessing of engrafted wisdom. Not only does it deliver from evil men; but it guides us into the way of good men. Clad with this Divine armour, thou shalt have courage, like Joseph, to turn thy face from the enchantment (snare, trap, enticement) of Sin (Ge 39:9, 10), and keep the paths of the righteous, rugged indeed, yet the only paths of rest and security. (Song 1:7, 8. Jer 6:16.) (Bridges- An Exposition of the Book of Proverbs) H A Ironside on Proverbs 2:20-22 - Only the Word of God can preserve the soul from her corruptions and keep one’s feet on the paths of life. These verses, like the rest of the Old Testament, speak of earthly rewards since the heavenly rewards were not revealed yet. Here we read of the earthly hope of the godly Israelite: He will dwell in the land when the lawless Gentiles and the transgressing Israelites will be rooted out of it. Ours (Ed: all who have been purchased for God by the blood of Christ) is a far better portion. We have an inheritance reserved for us in Heaven where Christ the forerunner has entered for us. How much greater is our responsibility to see that our steps are ordered according to the Word of the living God! (Proverbs 2 Commentary - Ironside's Notes on Selected Books) George Lawson on Proverbs 2:20. - It is not enough to refrain from wickedness, we must also work righteousness. We profess to be the servants of God, and it will be no sufficient excuse for a servant that has slept all day, to say that he did no mischief. There are two ways, in one or other of which all men walk,—the narrow way that leads unto life, and the broad way that leads to destruction. In the former way few walk, but it has been trodden by the feet of all who are worthy of our imitation. In it Abraham, and Job, and David walked, whilst those whose memorials are now perished, or whose names are remembered only to be execrated, were travelling in the broad way that leads to destruction. Which of these classes of persons would we chuse to follow in our course of life? If the former, we must take our directions from the wisdom taught by Solomon, and the other inspired writers. Those venerable men who have obtained a good report, and who through faith and patience inherit the promises, were close students of the word of God, so far as they enjoyed the benefit of its instructions; and by faith in its doctrines and promises, and a constant regard to its precepts, they obtained their good report. Happy shall we be if, like them, we esteem the word of God more than our necessary food, and keep the judgments of God still in our view; (George Lawson - Exposition of the Book of Proverbs) Proverbs 2:21 For the upright will live in the land and the blameless will remain in it; Job 1:1; 42:12; Ps 37:3,9,11,22,29; 84:11; 112:4-6 TWO ENDS CLEARLY CONTRASTED As Solomon closes out this chapter, first he gives the promise to the one who chooses to walk in the fear of the LORD (Pr 2:5) and balances the positive promise with a negative warning in Pr 2:22. Just as the first chapter ended with a contrast of the fate of the godly and the ungodly, this chapter does also. Proverbs 1:32-note (WRONG WAY) For the waywardness of the naive shall kill them, And the complacency of fools shall destroy them. 33 (RIGHT WAY) “But he who listens to me shall live securely, And shall be at ease from the dread of evil.” Charles Bridges - Thus shalt thou dwell and remain in the land, as its original inheritor (Ps 37:9, 11, 22, 29, 34. Mt 5:5), having the best portion in earth, and an infinitely better portion in heaven (Bridges- An Exposition of the Book of Proverbs) For the upright will live in the land - This is a reference to the Promised Land of Canaan. This comment about "the land" probably even has an eschatological sense in that it looks forward to the future time when "'erets" is returned to Israel by God and His Messiah rules (See Messianic Age) the land with righteousness. Clearly and even more completely it looks forward to the New Heaven and New Earth where "righteousness dwells" (2Pe 3:13-note), and where only those who are 100% righteous will dwell in presence of the Righteous Branch, Christ Jesus. Upright (right - cp Pr 2:7,13) (adjective) (03477)(yashar from verb yashar = to be smooth, straight or right) is an adjective that means straight; reliable, level, pleasing; upright; righteous. Yashar only rarely is used literally of that which is straight (Ezek 1:7). Yashar can refer to something physical like a path, but even in those uses is often a metaphorical description of one's conduct or behavior (Ps 107:7). It is fitting that God is the standard of yashar (what is "straight") (Ps 92:15, called the "Upright One" - Isa 26:7). In short, yashar represents, first, God’s own character and, then, the character of the one who becomes like Him. God's Word is described as upright (right) (Ps 19:7) as are His judgments (Ps 119:137) and His way (Ps 107:7). "God made men upright (Ge 1:27), but they have sought out many devices." (Eccl 7:29) Below are uses of yashar in Proverbs… Proverbs 2:7 He stores up sound wisdom for the upright; He is a shield to those who walk in integrity, 21 For the upright will live in the land And the blameless will remain in it; Proverbs 3:32 For the devious are an abomination to the LORD; But He is intimate with the upright. Proverbs 8:9 "They are all straightforward to him who understands, And right to those who find knowledge. Proverbs 11:3 The integrity of the upright will guide them, But the crookedness of the treacherous will destroy them. Proverbs 11:6 The righteousness of the upright will deliver them, But the treacherous will be caught by their own greed. Proverbs 11:11 By the blessing of the upright a city is exalted, But by the mouth of the wicked it is torn down. Proverbs 12:6 The words of the wicked lie in wait for blood, But the mouth of the upright will deliver them. Proverbs 11:15 The way of a fool is right in his own eyes, But a wise man is he who listens to counsel. Proverbs 14:9 Fools mock at sin, But among the upright there is good will. Proverbs 14:11 The house of the wicked will be destroyed, But the tent of the upright will flourish. Proverbs 14:12 There is a way which seems right to a man, But its end is the way of death. Proverbs 15:8 The sacrifice of the wicked is an abomination to the LORD, But the prayer of the upright is His delight. Proverbs 15:19 The way of the lazy is as a hedge of thorns, But the path of the upright is a highway. Proverbs 16:13 Righteous lips are the delight of kings, And he who speaks right is loved. Proverbs 16:17 The highway of the upright is to depart from evil; He who watches his way preserves his life. Proverbs 16:25 There is a way which seems right to a man, But its end is the way of death. Proverbs 20:11 It is by his deeds that a lad distinguishes himself If his conduct is pure and right. Proverbs 21:2 Every man's way is right in his own eyes, But the LORD weighs the hearts. Proverbs 21:8 The way of a guilty man is crooked, But as for the pure, his conduct is upright. Proverbs 21:18 The wicked is a ransom for the righteous, And the treacherous is in the place of the upright. Proverbs 21:29 A wicked man displays a bold face, But as for the upright, he makes his way sure. Proverbs 28:10 He who leads the upright astray in an evil way Will himself fall into his own pit, But the blameless will inherit good. Proverbs 29:10 Men of bloodshed hate the blameless, But the upright are concerned for his life. Proverbs 29:27 An unjust man is abominable to the righteous, And he who is upright in the way is abominable to the wicked. Live (07931)(shakan) means to settle down or to dwell. Shakan is the verb from which is derived the rabbinic word Shekinah “that which dwells” ~ "residence" the light on the mercy-seat which symbolized the Divine presence (Ex 25:8). In order to avoid appearing to localize the Divine Being, wherever God is said to “dwell” in a place, the Targum renders that He “causes His Shekinah to dwell” there. Webster on upright - Showing a strict regard for what is morally right. Honest; just; adhering to rectitude in all social intercourse; not deviating from correct moral principles; as an upright man. Job 1:1 ("was blameless, upright, fearing God, and turning away from evil.", Job 1:8, 2:3 = God's assessment of Job = "upright" or yashar!). Conformable to moral rectitude. Demonstrating a strict adherence to moral principles. The blameless will remain in it - Those who possess integrity, wholeness, w/o spot, undefiled… they will remain. Blameless (without defect or blemish, perfect, integrity) (08549)(tamim from the verb tamam = to be complete, entire or whole (literal sense in Lev 3:9, Ezek 15:5), refers to a action which is completed) has both physical (without defect) and spiritual (blameless, devout, upright) significance. Tamim has the fundamental idea of completeness or wholeness and deals primarily with a state of moral or ceremonial purity. The Septuagint (Lxx) translates blameless in this passage with the adjective hósios which when used of persons describes those who live right before the Lord (holy, devout, dedicated) and in Heb 7:26 the holy nature of our great High Priest Christ Jesus. Kitchen adds that blameless (tamim) "describes the character of one who has no hidden agendas and no cloaked sins. His heart and life are open to the Lord and therefore open to examination by all others as well." Tamim is used 6 times in Proverbs - Pr 1:12 = "whole", Pr, 2:21, 11:5, 20, 28:10, 18 George Lawson on Proverbs 2:21. - They shall enjoy a long and a prosperous life, as far as it is for their real advantage, in that good land which God bestowed on his people, and shall, even when they are dead, possess it in the persons of their posterity, who are blessed for their sakes. Sinners enjoy not this happiness, (George Lawson - Exposition of the Book of Proverbs) Proverbs 2:22 But the wicked will be cut off from the land and the treacherous will be uprooted from it. Pr 5:22,23; Job 18:16-18; 21:30; Ps 37:20,22,28,37,38; 52:5; 104:35; Ps 145:20; Isaiah 3:10,11 THE FRIGHTENING FATE OF THE WICKED NET Proverbs 2:22 but the wicked will be removed from the land, and the treacherous will be torn away from it. But - Proverbs is filled with striking contrasts (e.g., "but" is used 247x in 243 verses!), none more striking than this one which depicts the separation of the righteous from the wicked. See terms of contrast for the importance of pausing to ponder these conjunctions (but, yet, on the other hand, etc). In a parallel passage Solomon gives a similar contrast "The righteous will never be shaken, but the wicked will not dwell in the land. (Pr 10:30) Solomon later adds that "His own iniquities will capture (ensnare) the wicked" (Pr 5:22-note) and if they never repent they will be forever cut off. We see a frightening description in Job 21:30 - "For the wicked is reserved for the day of calamity; They will be led forth at the day of fury." David repeated contrast the fate of the godly and ungodly (perish, vanish, cut off destroyed) - "Those blessed by Him will inherit the land, but the wicked will perish. And the enemies of the LORD will be like the glory of the pastures, They vanish–like smoke they vanish away… For those blessed by Him will inherit the land; But those cursed by Him will be cut off… For the LORD loves justice, and does not forsake His godly ones; They are preserved forever; But the descendants of the wicked will be cut off… Mark the blameless man, and behold the upright; For the man of peace will have a posterity. But transgressors will be altogether destroyed; The posterity of the wicked will be cut off. " (Ps 37:20, 22, 28, 37-38) Wicked (07563 - רָשָׁע) (rasha' from the verb rasha' = be wicked or act wickedly) is used frequently in Proverbs but this is the first use. The first use of rasha' in Scripture is in the famous question from Abraham to God "Wilt Thou indeed sweep away the righteous with the wicked (The Lxx translates the uses of rasha in Ge 18:23 and in Pr 2:22 with the adjective asebes which means without reverence, destitute of reverential awe toward God, ungodly) ?" (Ge 18:23, 25) Indeed, this first use of rasha' in Genesis to describe the temporal judgment of the wicked inhabitants of Sodom and Gomorrah was but a foretaste of the eternal judgment for all those who are wicked are are cut off from the land! Rasha' is a common word in the OT (263x in 249 verses) and is especially common in Proverbs (78x in 77v with the leading use being in Psalms = 80 verses) - Ge 18:23, 25; Ex 2:13; 9:27; 23:1, 7; Num 16:26; 35:31; Deut 25:1f; 1 Sam 2:9; 24:13; 2 Sam 4:11; 1 Kgs 8:32; 2 Chr 6:23; 19:2; Job 3:17; 8:22; 9:22, 24; 10:3; 11:20; 15:20; 16:11; 18:5; 20:5, 29; 21:7, 16f, 28; 22:18; 24:6; 27:7, 13; 34:18, 26; 36:6, 17; 38:13, 15; 40:12; Ps 1:1, 4ff; 3:7; 7:9; 9:5, 16f; 10:2ff, 13, 15; 11:2, 5f; 12:8; 17:9, 13; 26:5; 28:3; 31:17; 32:10; 34:21; 36:1, 11; 37:10, 12, 14, 16f, 20f, 28, 32, 34f, 38, 40; 39:1; 50:16; 55:3; 58:3, 10; 68:2; 71:4; 73:3, 12; 75:4, 8, 10; 82:2, 4; 91:8; 92:7; 94:3, 13; 97:10; 101:8; 104:35; 106:18; 109:2, 6f; 112:10; 119:53, 61, 95, 110, 119, 155; 129:4; 139:19; 140:4, 8; 141:10; 145:20; 146:9; 147:6; Pr 2:22; 3:25, 33; 4:14, 19; 5:22; 9:7; 10:3, 6f, 11, 16, 20, 24f, 27f, 30, 32; 11:5, 7f, 10f, 18, 23, 31; 12:5ff, 10, 12, 21, 26; 13:5, 9, 17, 25; 14:11, 19, 32; 15:6, 8f, 28f; 16:4; 17:15, 23; 18:3, 5; 19:28; 20:26; 21:4, 7, 10, 12, 18, 27, 29; 24:15f, 19f, 24; 25:5, 26; 28:1, 4, 12, 15, 28; 29:2, 7, 12, 16, 27; Eccl 3:17; 7:15; 8:10, 13f; 9:2; Isa 3:11; 5:23; 11:4; 13:11; 14:5; 26:10; 48:22; 53:9; 55:7; 57:20f; Jer 5:26; 12:1; 23:19; 25:31; 30:23; Ezek 3:18f; 7:21; 13:22; 18:20f, 23f, 27; 21:3f, 25, 29; 33:8f, 11f, 14f, 19; Dan 12:10; Mic 6:10; Hab 1:4, 13; 3:13; Zeph 1:3; Mal 3:18; 4:3 NAS Usage: evil(1), evil man(1), evil men(1), guilty(3), man(1), offender(1), ungodly(1), wicked(228), wicked man(21), wicked men(2), wicked one(1), wicked ones(3). Cut off from the land - The Promised Land. The fate of the ungodly reminds us of Jesus' words to the Jews - "And I say to you, that many shall come from east and west, and recline at the table with Abraham, and Isaac, and Jacob, in the kingdom of heaven; but the sons of the kingdom shall be cast out into the outer darkness; in that place there shall be weeping and gnashing of teeth." (Mt 8:11-12, cp Lk 13:24-30-note) Cut off (03772)(karath) literally means to cut, to cut off or to sever an object from its source or cut into parts and implies a violent action (e.g., Messiah would be cut off in Da 9:26 [see note] a prophetic description of His crucifixion). Literal uses include Zipporah when she "cut off her son’s foreskin." (Ex 4:25) or the Jews when they "cut down a branch with a single cluster of grapes." (Nu 13:2-24). It is interesting that karath is used for cutting a covenant [karath berit/berith/beriyth] (first use Ge 9:11 of God "cutting a covenant" with Noah and in Ge 15:18 where God cut a covenant with Abraham). To enter into the Abrahamic Covenant (Covenant: Abrahamic versus Mosaic) by faith brought salvation (cp Ge 15:6, Ro 4:3). How interesting that karath on one hand leads to eternal life but on the other (as in Pr 2:22) leads to eternal death! Figuratively karath refers to being "cut off" from Israel for some disobedience such as failing to receive circumcision or celebrate Passover (Ge 17:14, Ex 12:15, Nu 9:13 - karath translated in both in Lxx with verb exolethreuo which means to utterly destroy or "root out"). "The person who does anything defiantly (willfully), whether he is native or an alien, that one is blaspheming the LORD; and that person shall be cut off (Lxx = exolethreuo) from among his people." (Nu 15:30-31) The idea of a disobedient or unclean individual being "cut off" is the meaning in almost all of the uses in the Leviticus (Lev 7:20, 21, etc). Many of the uses of karath in this context in Leviticus are translated in the Lxx with the verb apollumi, which describes that which is ruined and no longer usable for its original, intended purpose. The question arises is what does karath signify in these uses? Does it just mean the person becomes a social outcast or does it signify actual physical death? See Covenant Solemn & Binding for detailed analysis of this question. See also discussion of the verb exolethreuo which also addresses this question. Here in Proverbs 2:22 the context (always Keep Context King to assure accurate interpretations) seems to make it clear that to be cut off from the land is to be cut off from the land of the living (not only in this life, but worst of all in the life to come and throughout eternity!) Charles Bridges agrees writing that "The wicked and transgressors (Pr 2:22), though they may "enjoy the pleasures of sin for a season," shall be ultimately cut of rooted out, and "driven away " into everlasting ruin. (Pr 10:30; 14:32; 15:25. Ps 52:5–7; 92:7. Mt 3:10)." Treacherous (0898)(bagad apparently from an Arabic root meaning to deceive) means to act deceitfully, unfaithfully, to commit faithlessness. And so it describes a traitor, one who does honor his word, who violates his allegiance and betrays something or someone (e.g., God). Bagad means to ‘break faith’ which speaks of one who does not honour the terms of an existing agreement. In a word this person is characterized by unfaithfulness. The translates Lxx bagad in Pr 2:22 with the adjective paranomos (not found in NT but the cognate paranomia is found = transgression) which means contrary to the law, lawless, against the law. Paranomos is used e in the some 45 times as in the first two uses -- Dt 13:13 = worthless men and Jdg 19:22 = worthless fellows. In both of these passages the Hebrew word for "worthless" is beliyal (belial - see note below) which is used by Paul as the name of Satan! "Like father, like son" cp Jn 8:44). The term belial (בְלִיַּעַל bĕli-yaal) is a Hebrew adjective meaning "worthless" from two common words beli- (בְּלִי "without-") and ya'al ( יָעַל "value"). It occurs twenty-seven times in the Masoretic Text, in verses such as the following: "A naughty person (Hebrew adam beli-yaal)" Book of Proverbs 6:12 (See Belial - Wikipedia) Uprooted (05255)(nasah) is a verb meaning to tear down, tear out , uproot, cause to be displaced (Ps 52:5, Pr 2:22,), to demolish or dismantle, tearing down a house as an divine act of deserved destruction (Pr 15:25 - Lxx = kataspao = to pull down, tear down, destroy = as the altars of Manasseh in 2Ki 23:12 = "broke down"). Notice that it is often used in the context of divine judgment, both temporal (Dt 28:68 prophesying of the 70 year Babylonian exile of Judah) and eternal (Ps 52:5, Pr 2:22). Moses gives the blessing for faithfulness and the curse for unfaithfulness in Deuteronomy 28:63 "It shall come about that as the LORD delighted over you to prosper you, and multiply you, so the LORD will delight over you to make you perish and destroy you; and (prophetic promise) you will be torn from (same verb nasah; Lxx = exairo = to expel, drive out, "to exclude or remove some from a group-drive away" -BDAG) the land where you are entering to possess it." (Fulfilled in the 70 year exile of Judah when Babylon conquered and sacked Jerusalem and destroyed the Temple in 586BC) Spurgeon's comment on the tearing away of men in Ps 52:5 is also applicable to the judgment described in Proverbs 2:22 = "God shall extinguish his coal and sweep him away like the ashes of the hearth; he would have quenched the truth, and God shall quench him… The persecutor shall be eradicated, stubbed up by the root, cut up root and branch. He sought the death of others and death shall fall upon him. He troubled the land of the living, and he shall be banished to that land where the wicked cease from troubling. Those who will not "let live" have no right to "live." God will turn the tables on malicious men, and mete to them a portion with their own measure. "SELAH." Pause again, and behold the divine justice proving itself more than a match for human sin." Here are the only 4 uses of nasah in the OT… Deuteronomy 28:63 (see above) Psalm 52:5 But God will break you down forever; He will snatch you up and tear you away from your tent, And uproot you from the land of the living. Selah. Proverbs 2:22 But the wicked will be cut off from the land and the treacherous will be uprooted from it. Proverbs 15:25-note The LORD will tear down the house of the proud, but He will establish the boundary of the widow. George Lawson on Proverbs 2:22 and the dramatic contrast between the destiny of the wicked and the righteous! - Must not the righteous leave the earth too? Yes: But the earth is a very different thing to the righteous, and to the wicked. To the latter it is all the heaven they ever have; to the righteous it is a place of preparation for heaven. Death is a kind messenger sent to the righteous by their heavenly Father, calling them to the possession of their eternal inheritance; to the wicked it is a messenger of wrath, summoning them to the abodes of misery. It is almost the beginning of happiness to God’s people, but the final conclusion of all that the wicked counted their happiness. To the righteous, death is a translation to a better life. To the wicked, it is destruction and woe. And is it all one to us whether we share with the wicked in the miseries of their latter end, or with Zion’s travellers in those everlasting joys that shall crown them when they attain the end of their faith (Ps. 37:36-40)?, (George Lawson - Exposition of the Book of Proverbs) Bridges summarizes Chapter 2 of Proverbs - And now, what serious reader of this chapter can fail to estimate above all price the privilege of being early enlisted under the banner of the cross (at an early age); early taught in the ways, and disciplined in the school, of the Bible; and early led to hide that blessed book in the heart, as the rule of life, the principle of holiness, the guide to heaven! Parents, sponsors, teachers of youth; ponder your deep responsibility with unceasing prayer for special grace and wisdom. Beware of glossing over sins with amiable or palliating terms. Let young people be always led to look upon vicious; habits with horror, as the most appalling evil. Discipline their vehemence of feeling, and all ill-regulated excitement. Keep out of sight, as far as may be, books calculated to inflame the imagination. To give an impulse to the glowing passion may stimulate the rising corruption to the most malignant fruitfulness. Oh! what wisdom is needed to guide, to repress, to bring forth, develop safely, and to improve fully, the mind, energies, and sensibilities of youth! Young man! Beware! Do not flatter thyself for a moment, that God will ever wink at your sinful passions; that He will allow for them, as slips and foibles of youth. They are the "cords of your own sins," which, if the power of God's grace break them not in time, will "hold" you for eternity. (Pr 5:22-note) Shun then the society of sin, as the infection of the plague. Keep thy distance from it, as from the pit of destruction. Store thy mind with the preservative of heavenly wisdom. Cultivate the taste for purer pleasures. Listen to the fatherly, pleading remonstrance, inviting thee to thy rest---"'Wilt thou not from this time cry unto me, ‘My Father! thou art the guide of my youth?’" (Jer 3:4) (Bridges- An Exposition of the Book of Proverbs)