Down to Earth But Heavenly Minded

What does Proverbs Chapter 2 mean?

The Greek philosopher Plato identified four virtues, later called the cardinal virtues, which he theorized were present to some degree in every person. Those virtues, as defined in Plato’s terminology, are courage, integrity, wisdom, and justice. Here, within the second chapter of the Book of Proverbs, we see a very similar pattern lain out by Solomon, hundreds of years before Plato, as well as his encouragement to live a virtuous life. This sentiment for virtuous living is echoed throughout Scripture. The book of Leviticus repeats God’s statement to His people to “be holy for I am holy” five times (Leviticus 11:44; 11:45; 20:26; 21:8). The book of Deuteronomy teaches the people to be holy before the Lord (Deuteronomy 23:14). And, in the New Testament, Peter reiterates the idea of holy living in 1 Peter 1:15–16.

The second chapter of Proverbs can be split into four basic divisions. Those segments are verses 1–5, which imply wisdom; verses 6–8, which imply courage; verses 9–15, which imply justice; and verses 16–22, which imply integrity. Peter would later expound further on the idea of living and growing in holiness, or virtue. The Greek word used in 2 Peter 1:5 is aretē, sometimes translated as moral excellence or “virtue.” This word means “the excellence of a thing.” Excellence causes that thing both to be itself in good condition and to perform its function well. Adding virtue to our faith then, is meant to bring our faith into excellence so that it performs its function well.

The Greek philosopher Aristotle is credited with saying: “We are what we repeatedly do. Excellence, therefore, is not an act, but a habit.” Aristotle was a disciple of Plato and he expressed the notion that virtue must also be understood as a kind of moderation. It aims at the mean or moderate amount of anything, so that too much or too little of it would be considered a vice. The easiest example of this is with the virtue of courage, something frequently discussed in Greek philosophy but only alluded to in this portion of Proverbs. Someone who is not courageous is easily recognized as a coward. However, someone who is “too courageous” we would think of as reckless. This version of courage therefore, is the exact point at which we exhibit appropriate care not to be reckless, as well as appropriate fortitude not to be timid.

Adding virtue to our faith is meant to bring our faith to that point of moderation. This is the place where we are completely secure in Christ but not reckless. This place, the median of confidence and caution, is the kind of faith Solomon is trying to teach us in Proverbs chapter 2. It is a place where we live out a holy life for the Lord, not a life of excess and sinful liberty, but not a life marked by legalism. Our lives are meant to be marked by a true faith based relationship with God. This holy lifestyle leads us to be discerning followers of the Lord, not mindless robots nor hypocritical sinners. A people marked by steady faith in God are those who “do not quench the Spirit. Do not despise prophecies, but test everything; hold fast what is good. Abstain from every form of evil” (1 Thessalonians 5:19–22).

Chapter Context
The overarching theme of Proverbs chapter 2 is the relationship between virtue and discernment. As described here, virtuous living is moral living. As a person strives to live a moral life, he or she develops a greater ability to discern right from wrong. Further, beyond simple matters of right and wrong, as virtue grows within a person, he or she becomes more proficient at discerning trickier situations. Real life predicaments often present two or more seemingly valid options. Discernment, then, also includes determining which of many different options is actually best. Likewise, many life situations appear to offer only a variety of bad options. There, discernment is once again required, to determine which option presents the correct choice, or to recognize where a ”good” option has been hidden.

Verse by Verse

Verse 1. My son, if you receive my wordsand treasure up my commandments with you,

In the book of Proverbs, knowledge is defined as the simple consumption and retention of information. Here, Solomon is instructing his son with the first “if” statement of this section. Two steps are required: to both receive and to treasure knowledge. Solomon’s instruction bonds those two parts of knowledge acquisition. True wisdom requires both accepting what is taught, as well as considering it of value. A treasure is not something you forget; rather, it is something you dwell upon and recall with gratitude and longing.

In the New Testament, Jesus compares heaven to a treasure found buried in a field (Matthew 13:44). To gain this treasure, the man in the parable sells all of his possessions and buys the field. One must wonder: how many walked past the field and did not perceive the treasure that was hidden there? However, once the man found the treasure, he did everything within his power to obtain it. This is the appropriate approach to truth and wisdom: to recognize its value and act accordingly.

Solomon’s description in this chapter is that of a comprehensive, unified, practical approach to moral living. This is what later philosophers such as Plato would define as virtue. In the upcoming verses, the relationship between living virtuously—by pursuing these positive qualities—and one’s outcomes will be explored.

Context Summary
The first five verses of chapter 2 continue the main theme from chapter 1: wisdom. Wisdom was often featured as a crucial virtue by later philosophers, such as Plato. These verses contain an IF–THEN structure. Verses 1–4 make three distinct ”if” statements about the proper use of knowledge. Verse 5 gives the outcome that is ”then” enjoyed by following the instructions which have been given. The same principles are illustrated by some of Jesus’ parables found in Matthew 13:44–52.

Verse 2. making your ear attentive to wisdomand inclining your heart to understanding;

In the book of Proverbs, learning is the short-term gain of information, which becomes knowledge when it is remembered and kept for later use. Wisdom is used in reference to the good and appropriate application of knowledge. Understanding is a comprehensive wisdom which can be passed along to others. Merely taking in and retaining information is not meant to be the end of our process.

Acquiring knowledge, especially the knowledge of God’s commands, is a good and noble pursuit. However, living virtuously requires the application of that knowledge to our lives. Matthew 13:45–46 is another of Jesus’ analogies of heaven. In that parable, a merchant was looking for valuable pearls. Such a businessman must first know how to identify good pearls from bad, and rank their worth.

This begins to sketch out our connection between virtuous living and discernment. Applying knowledge wisely requires deliberate effort—”making your ear attentive” and “inclining your heart.” Those who purposefully pursue virtuous living, by seeking wisdom and understanding, develop the quality of discernment. The merchant in Jesus’ parable did not invest everything in the very first pearl he encountered. Rather, the man used discernment—a practiced ability to distinguish good from bad—and when he found a pearl of incredible value, he sold all he had to obtain it. Rather than investing his life in something of mediocre quality, discernment allowed the man to make the most of his resources.

In the same way, discernment allows a person to separat

Verse 3. yes, if you call out for insightand raise your voice for understanding,

The mastery of knowledge, including the ability to pass that knowledge along, is what the book of Proverbs calls understanding. Understanding is the culmination of the learning process, and can only be accomplished after knowledge is retained and applied wisely.

According to this passage, then, part of virtuous living is seeking the ability to pass on knowledge to the next generation. This verse is Solomon’s second “if” statement. The metaphor of calling out, raising one’s voice, implies someone who is present to hear you. There are two sides to this effort: the person “calls out” in their effort to seek insight, and the information they receive is ultimately beneficial to others. The long-term goal is to bring others up in discernment and understanding.

Again, we see parallels to this idea in the parables of Jesus. Matthew 13:47–50 contains an example of fish, caught in a net, and then sorted into good and bad. This can only be done through discernment, by one who has mastered a certain level of skill in his profession. In the same way, knowledge needs to be sorted, according to practiced discernment, in order to succeed in virtuous living.

Verse 4. if you seek it like silverand search for it as for hidden treasures,

Human beings are innately drawn to stories about treasure-seeking. We especially love stories where the quest for treasure has some inherent nobility, beyond selfish ambition. Movies, in particular, rely on this kind of story in order to grab our attention. The most meaningful tales feature characters who aren’t hunting for personal wealth—they are seeking out a form of “salvation” for their community. Characters who seek wealth or power are far more sympathetic when their quest is ultimately meant to help others, not merely to help themselves. This sense of honor, for those who seek valuables on behalf of others, is meant to underline this part of Proverbs chapter 2. Seeking wisdom is honorable, just as seeking treasure on behalf of other is honorable.

This verse presents the third “if” statement of this section. In context, virtuous living requires actively seeking understanding, as if it were a valuable hidden treasure. In the book of Proverbs, understanding is wisdom which a person has mastered well enough to pass along to others. Solomon’s plea to seek understanding places it in the same category as our beloved noble treasure-seekers. The quest doesn’t exist merely for personal gain, rather it extends to the growth and development of those we care for. There is personal, immediate value in this education, to be sure. However, the greater worth is in what such understanding can do for those we love, defend, and teach.

Verse 5. then you will understand the fear of the Lordand find the knowledge of God.

The key passage of the book of Proverbs is found in chapter 1 verse 7. There, Solomon indicates that true knowledge begins with respect for God, and those who turn from instruction are foolish. The “then” statement found here in verse 5 gives greater depth and meaning to that concept. In the book of Proverbs, understanding is the mastery of a subject. The subject explained in this verse is the fear of the Lord. In Proverbs 1:7, we learned to put God first, to give honor and respect of the Lord priority over merely gaining knowledge for the sake of knowledge.

In ancient philosophy, virtues were a set of fundamental characteristics exhibited by moral men. This passage from Proverbs implies traits such as wisdom, integrity, courage, and justice. Virtue, in the philosophical sense, requires a person to develop all of these various abilities. The “then” statement featured in this verse concludes the prior “if” statements, leading us towards a full-circle understanding of virtuous living.

These steps can be arranged in a logical, natural sequence for personal application. First give priority to the “fear of the Lord,” then acquire knowledge which glorifies God, then learn to live virtuously, and then, finally, you will fully understand what it means to fear (respect, honor) the Lord.

Verse 6. For the Lord gives wisdom;from his mouth come knowledge and understanding;

While this is the beginning of a new section and a new statement in whole, it also serves as a conclusion to the preceding five verses. Solomon reminded the reader to prioritize the fear of the Lord (Proverbs 2:5). Now he reminds us that the only true source of knowledge, wisdom, and understanding is the Lord Himself. If God is the storehouse of these wondrous gifts, and we have been encouraged to seek after them like great treasure, how can we obtain them? Here, the answer is simple: by seeking them from God. The underlying theme of these verses is a subtle sense of another virtuous characteristic: courage.

When the Bible provides encouragement, it often connects it to a command to persevere, or to be courageous. For instance, Hebrews 4:16 tells us to approach the throne of grace with confidence or boldness, after reassuring us that Christ understands our weaknesses (Hebrews 4:15). Likewise, James 1:5–6 tells us to ask God, without doubting, for wisdom. Hebrews chapter 6 ends with a call to remember the example of Abraham, and the work of Christ, as we press forward beyond spiritual immaturity, in the face of persecution. As such, the Bible points out that real courage is something which comes from God, in response to God.

In a sense, “courage” can be considered an attribute of God, but it must be carefully defined. A.W. Tozer stated that “[God] does not possess [His attributes] as qualities; they are how God is as He reveals Himself to His creatures.” Therefore, God does not display courage in the face of adversity, because no one can oppose Him. Rather, He is the perfect example of courage in that He acts boldly, without fear.

Context Summary
Proverbs 2:6–8 provides reasons for those who follow God, those who pursue His wisdom, to be confident in the face of adversity. These verses speak of God providing knowledge, wisdom, and understanding. They refer to God as a shield, and a guard, and One who watches over those who exhibit integrity. The Bible often connects reassurance with a call to persevere in the face of trials: this is what we often refer to as courage. While not explicitly mentioned here, courage is a common trait listed by ancient philosophers as a core virtue. These verses provide a flavor of that idea.

Verse 7. For the Lord gives wisdom;from his mouth come knowledge and understanding;

While this is the beginning of a new section and a new statement in whole, it also serves as a conclusion to the preceding five verses. Solomon reminded the reader to prioritize the fear of the Lord (Proverbs 2:5). Now he reminds us that the only true source of knowledge, wisdom, and understanding is the Lord Himself. If God is the storehouse of these wondrous gifts, and we have been encouraged to seek after them like great treasure, how can we obtain them? Here, the answer is simple: by seeking them from God. The underlying theme of these verses is a subtle sense of another virtuous characteristic: courage.

When the Bible provides encouragement, it often connects it to a command to persevere, or to be courageous. For instance, Hebrews 4:16 tells us to approach the throne of grace with confidence or boldness, after reassuring us that Christ understands our weaknesses (Hebrews 4:15). Likewise, James 1:5–6 tells us to ask God, without doubting, for wisdom. Hebrews chapter 6 ends with a call to remember the example of Abraham, and the work of Christ, as we press forward beyond spiritual immaturity, in the face of persecution. As such, the Bible points out that real courage is something which comes from God, in response to God.

In a sense, “courage” can be considered an attribute of God, but it must be carefully defined. A.W. Tozer stated that “[God] does not possess [His attributes] as qualities; they are how God is as He reveals Himself to His creatures.” Therefore, God does not display courage in the face of adversity, because no one can oppose Him. Rather, He is the perfect example of courage in that He acts boldly, without fear.

Verse 8. guarding the paths of justiceand watching over the way of his saints.

Verses 6 and 7 provided reasons to be confident when we seek wisdom and understanding from God. Those who do will find He has plenty of both to offer, and will act as a “shield” of protection for us. This is related to the concept of living virtuously, which in ancient philosophy meant pursuing several key traits. Verse 7, in particular, grounds our sense of courage in trust. As with other biblical passages (Hebrews 6:13–20), this kind of reassurance is meant to be “encouraging”—literally, “that which gives others courage.”

Here, verse 8 concludes by giving additional examples of why we can be courageous in pursuing the wisdom of the Lord. The two words used in this verse which are translated as “guard, watch over, or preserve” are from the Hebrew root words natsar and shamar. These literally mean to keep a watchful guard over, or to keep protectively. If God calls us to be a light (Matthew 5:14), He will be the keeper of the lighthouse. If God calls us to be salt (Matthew 5:13), He will ensure the salt does not lose its flavor. No one can stand against God. If He is our keeper, we too can live courageously (Romans 8:31).

This verse also uses the term justice, another key virtue featured in ancient philosophy. Wisdom—the proper application of knowledge—results in justice when we act as God wills; this requires both faith and courage, which ultimately only confidence in God can supply. Upcoming verses will give more details on the meaning of justice in the book of Proverbs.

Verse 9. Then you will understand righteousness and justiceand equity, every good path;

The context of chapter 2 is virtuous living, meaning an all-encompassing pursuit of certain godly traits. The underlying ideas of this passage include four virtues— wisdom, courage, integrity, and justice—which are not completely individual traits. They are not meant to be built in sequence on top of each other. Instead, they all exist proportionately to one another.

In the first section of chapter 2 we are encouraged to increase in wisdom. The second section discusses our reasons for confidence in pursuing God’s truth, resulting in an increase in our courage. This verse represents the second “then” statement of chapter 2, an explanation of how we can increase in justice.

Three words are used here to describe the subject of this section: “righteousness and justice and equity.” Righteousness describes a natural or moral rightness. Justice—or judgment—is the legal pronouncement of a judicial verdict. Equity is an attitude of agreement or rectitude. These three terms reinforce one another, giving us a fuller description of what justice truly is. Justice, as a virtue, is all three of these in unity (Deuteronomy 16:20).

Context Summary
Proverbs 2:9–15 refines our understanding of justice, which is possibly the most difficult of the four virtues to master. We have long misunderstood justice as fairness or equality. Everyone is familiar with the common complaint ”that’s not fair.” This is often expressed when someone perceives that they are not being treated identically to others. However, true justice makes no claim to be equal; instead it is equitable. Justice can be defined as giving each person their due. Justice is absolutely fair, it is not necessarily equal.

Verse 10. for wisdom will come into your heart,and knowledge will be pleasant to your soul;

This verse once again connects the concept of discernment to virtuous living. To make this connection, Solomon leverages two additional ideas—the heart and soul—along with wisdom and knowledge. In ancient philosophical thinking, virtuous living meant pursuing several different traits, called virtues. Under that approach, none of the virtues exist independently; therefore, even though the subject of this section is justice, there is a necessary connection with wisdom.

In order to be just, wisdom and knowledge must enter into one’s heart and soul. In Jewish culture the heart is considered to be the center of emotional and intellectual life, while the soul is the uniquely endowed breath of life created in humans. Solomon later defines this in Proverbs 20:27. While the terms soul and spirit are not exactly synonymous, we can see the importance of what Solomon is stating here: justice comes when wisdom permeates every aspect of who we are. This is the heart and soul working together to bring about discernment.

Verse 11. discretion will watch over you,understanding will guard you,

Verses 11 and 12 bring justice to the forefront, and begin to contrast the means of our protection—virtuous living—against the consequences we’re protected from by virtue. Namely, the evils of those who do not live virtuously.

Here, Solomon tells us that discretion and understanding will protect us. Discretion can be defined as the quality of having or showing discernment. We are also told here that discretion will guard us. According to a common English adage, each person has two ears and one mouth, so we should listen twice as much as we speak. That, in a nutshell, is a form of discretion that will guard us from many problems. Similarly, James 1:19 tells us to be quick to listen, slow to speak, and slow to anger.

Having discretion can keep us from all of the trouble that being rash or having knee jerk reactions may cause. Likewise, understanding, as used in the book of Proverbs, is mastery of a subject. First Corinthians 6:12–20 tells us that we are to be holy in our bodies because we are joined together with Christ. Our body is no longer our own but belongs to Christ. Therefore, we are to show mastery over our body by being holy. This is the understanding that will watch over us.

As used here in the book of Proverbs, discretion protects our mind, and understanding watches over our body.

Verse 12. delivering you from the way of evil,from men of perverted speech,

Verse 11 explained that we are protected by discretion and understanding. As used here in Proverbs, discretion is a sensible control over our mind and thoughts. On the other hand, understanding implies a mastery of wisdom which allows us to make the right choices; this protects our body as well. Both protect us from the harms associated with impulsiveness and ignorance.

This verse begins in Hebrew with the term for “to,” which directly connects this verse to ideas given in the previous verse. Discretion and understanding protect us in order that we are kept away from evil. Justice was earlier defined as giving a person whatever they are due, what they deserve. This verse brings home that point specifically. What we are “due” from being discerning and understanding is deliverance from evil and those who speak falsely against us.

The term “perverted speech” here is from the Hebrew word tahpukot, literally meaning something which is purposefully offensive, contrary, rebellious, or obstinate.

Verse 13. who forsake the paths of uprightnessto walk in the ways of darkness,

In verses 12 and 13, being delivered from the “evil way” is described in two “from” statements. The first discussed was those who speak falsely against us. The concept of “perverted speech” means those who are deliberately offensive or contrary. This is from the Hebrew term tahpukot.

Here in verse 13, we see the second nature of the evil way. The second “from” statement is those who leave the path of uprightness and walk in the dark. This is a typical theme in the New Testament. The entire letter of 1 John, for example, is about the contrast between walking in the light and walking in the darkness. First John 2:11 says “But whoever hates his brother is in the darkness and walks in the darkness, and does not know where he is going, because the darkness has blinded his eyes.” This is the one who has left the path of uprightness and walks in the darkness.

Verse 14. who rejoice in doing eviland delight in the perverseness of evil,

Verses 14 and 15 describe persons who follow the opposite path of virtuous living; they are evil. According to this passage, those who pursue God’s wisdom and understanding, and who live according to His truth, can have confidence in His protection. They can not only live virtuously, they can avoid the pitfalls awaiting those who fail to seek true wisdom.

The general idea reflected here in verse 14 is that the evil person delights and rejoices in their evil. Just as Solomon discusses four concepts of virtuous living, later philosophers such as Plato would also categorize the virtuous man using a small set of core values. In addition, philosophers such as Plato described natural tendencies within men which interfered with virtue. Plato, in particular, referred to knowledge (defined differently than in Proverbs), anger, and desire. Echoes of that concept are seen here: The evil person has allowed his pride to overrun him to the point that he delights in thinking he is right all the time (a perversion of knowledge). The evil person allows his emotions to drive his actions, often flying off the handle at the slightest issue (unrighteous anger), and seeks his own pleasure above all else (unrighteous desires).

The theme of prior verses was that of “righteousness and justice,” and the evil people described here are the polar opposite of these. These wayward people are described using terms such as “crooked,” “perverse,” and “devious.”

Verse 15. men whose paths are crooked,and who are devious in their ways.

Prior verses extolled the value of justice, which is a proper application of wisdom and understanding. Verses 14 and 15 conclude this section on justice with the culmination of the description of an evil person. Here the Proverb describes crooked paths and devious ways—the opposite of justice. The modern term which comes to mind in describing this type of person is manipulative. This person delights and rejoices in evil, as stated in verse 14, and will stop at nothing to see that evil realized. He deliberately twists his path to meet his own desires. He perverts the truth to conform to his devious ways.

A powerful example of this is found in the Serpent’s questions to Eve in Genesis chapter 3. First, the Serpent casts doubt on what God actually did or did not command. Then, he draws the woman into thinking about the fairness of God’s command. Then he flatly calls God a liar, questioning God’s character and motives. Nothing could be more crooked or devious.

Verse 16. So you will be delivered from the forbidden woman,from the adulteress with her smooth words,

This verse uses the metaphor of a strange woman. It’s interesting to think of sin in this way, as a “forbidden” stranger. In truth, we were not created to sin, we were created to reflect God’s image and His righteousness (Genesis 1:26). When sin entered the world through Adam it corrupted our nature and caused a rift between man and God.

Solomon himself was a man who took advantage of every luxury available to a man. He knew, first hand, what it was to sin and sin excessively, as shown in the book of Ecclesiastes. So, when Solomon gives this warning it should be one we pay that much more attention to. The adulteress of sin flatters us with her words. Sin looks enticing, and for a brief moment it is even enjoyable. Yet by falling into sin we commit “adultery” against our Creator. Our relationship with Christ is compared to that of a marriage (Revelation 19:7–8), and sexual sin is especially grievous (1 Corinthians 6:18).

Combining these ideas, this verse tells us that sin is not what we were created for, it is a stranger, yet it is as alluring as an adulteress. We would do well to flee from it.

Context Summary
Proverbs 2:16–22 focuses on the virtue philosophers such as Plato refer to as integrity, which is better labelled as temperance. This virtue is more than doing what is right even when no one is looking, which is how we often define integrity. Rather, it is also keeping ourselves from situations where we might be tempted to do wrong. In the modern sense, integrity is marked by what you do, while temperance is marked by using other virtues to avoid negative situations. For instance, Paul warns how being drunk leads to debauchery (Ephesians 5:18). A person exhibiting temperance might restrict or eliminate use of alcohol, thereby avoiding drunkenness and therefore, avoiding debauchery. This can be stated succinctly as a man mastering or controlling himself (James 3). This passage contrasts the outcome of not controlling oneself against the benefit of living with integrity.

Verse 17. who forsakes the companion of her youthand forgets the covenant of her God;

Verse 16 used the metaphor of a strange, “forbidden,” seducing woman to show the dangers of sin. This verse outlines what sin causes to happen in our lives. The adulteress leaves her rightful companion, when instead she ought to be righteous (Leviticus 20:26), and forgets the covenant of God (1 Peter 1:16). Sin is not only enticing to begin with, it is compounding. Once we begin to sin, it gets into our thought life and begins to cause us to doubt. Then, we start to justify our sin, claiming it is acceptable. This is why the Apostle Paul warns us not to give Satan a foothold (Ephesians 4:27).

Solomon tells us of the destruction awaiting us if we allow sin to enter into our lives. We will slowly forget the promises of God. Many Christians today wonder how Israel, God’s chosen people, could time and again fall away from the Lord after they had seen His wondrous miracles of deliverance. This verse summarizes the answer: sin entered into the camp of the Israelites, and they forgot their Deliverer (Psalm 106:21).

Verse 18. for her house sinks down to death,and her paths to the departed;

The ultimate consequence of sin is death (Romans 6:23). This passage is using the metaphor of a seductive woman to represent sin. In this verse, her house sinks down, implying a slow, gradual process. Those living in a home do not notice the subtle sinking and settling that comes naturally. Yet if just one small portion of the foundation is wrong or is out of place, the house will slowly sink. Often this sinking goes unnoticed until the home is broken beyond repair. This is why David prays in Psalm 139:23, “Search me, O God, and know my heart! Try me and know my thoughts!” God is the ultimate home inspector; He can search out cracks in the foundation and tell us how to fix them.

Another analogy for this point is that of a train, which can go nowhere except where its tracks lead. Sin’s tracks lead to death. While it may be relatively easy to stop a train that has just begun to move forward, once it is speeding down the tracks it becomes almost impossible to stop.

Verse 19. none who go to her come back,nor do they regain the paths of life.

Prior verses have used the metaphor of a seductive woman in order to explain the dangers of sin. According to this passage, sin is enticing, leads us away from God, and eventually blinds us to the danger of our own choices. This path eventually leads to the ultimate consequence of all sin: death. This verse, in particular, can be very disheartening if taken out of context.

God is absolutely loving, yet God is also absolutely just. God is perfect in all His attributes and lacks nothing. Therefore, as God, in His infinite love provides a way for us to be saved (John 3:16–17), He also must demand justice for sin (Romans 6:23; John 3:18–21). This verse is the final condemnation. All will be held accountable and once we know the truth of the gospel, if we willfully turn away from it to sin, we will eventually be turned over to our depravity (Psalm 81:12; Romans 1:24–32).

Verse 20. So you will walk in the way of the goodand keep to the paths of the righteous.

Verse 19 was extremely ominous, and for good reason. Those who fall into the seduction of sin are being led toward death. This is the inevitable, ultimate consequence of forsaking God. In contrast to that dire warning, verse 20 offers some measure of comfort. There is a way to avoid this fate, and the lessons of Proverbs are meant to help us in that very way.

Later on in Proverbs, Solomon will tell his children to train their children in the way they should go (Proverbs 22:6). Here Solomon models that very approach for us. He has given all the warnings; he has outlined the training they should follow; and rather than following sin down to death, they should walk in the way of good men. Paul states it this way, “Be watchful, stand firm in the faith, act like men, be strong. Let all that you do be done in love” (1 Corinthians 16:13–14). We are to live a virtuous life, one marked by righteousness. We should carry on the traits of wisdom, courage, justice, and integrity.

Verse 21.
ESVFor the upright will inhabit the land,and those with integrity will remain in it,

Prior verses gave dire warnings about the consequences of sin, with the ultimate penalty being that of death. Verse 20 struck a note of hope, in that those who follow a better path can expect better results. Here, in verse 21, the tone shifts to something much more positive: the promise of a reward.

Human beings are hardwired to enjoy reward systems. Throughout Scripture God outlines various rewards that await us for being diligent in our service to Him. To the modern reader, a promise to “inhabit the land” does not seem to be much of a reward. Cultural context, however, is important. For the Israelites, the original readers of these words, the covenants God made with Abraham and David to give them the Promised Land were eternal promises (Genesis 12; 2 Samuel 7:16). Inhabiting God’s Promised Land then becomes a significant reward to the one who will follow God. This reward indicated they were an heir to the promises of God.

This particular aspect of the blessing is later extended to Gentile believers when we are adopted into God’s family (Galatians 3:17–29; 4:4–7). The significance of the promise to live in the land is reiterated by the author of Hebrews. Hebrews 3:12–19 explains just how significant of a promise this truly is.

Verse 22. but the wicked will be cut off from the land,and the treacherous will be rooted out of it.

The prior verse mentioned a peculiar reward for those who follow the path of wisdom and avoid the traps of sin: to “inhabit the land.” As applied to Christians (Hebrews 3:12–19) as well as Israel, this is a symbol of God’s promises and blessings. Hebrews 3:12–19 not only describes this as a blessing, it tells us just how terrible it is to be cut off from the land.

Proverbs chapter 2 closes with this final warning against wickedness. Most of the warnings given so far are practical—they apply to our material, daily lives. Here Solomon inserts the notion of being uprooted. Paul writes a beautiful analogy that goes along well with this in Romans 11:17–24. While Israel is the chosen olive tree, planted by the gardener, its roots are holy. However, some of its branches may at times be broken off. In breaking off room is made for wild olive branches to be grafted in. But, in that analogy, notice how the root is not disturbed.

Solomon’s dire warning here is that the treacherous will be uprooted. The metaphors of land and farming were very personal to the Jewish readers of these Old Testament passages. References to being “uprooted” invoked the idea of God removing a corrupting influence from His Promised Land. And so the decree to live a righteous, virtuous life is one to be taken quite seriously. As a holy God He must demand nothing short of holiness from His people.

Those who persist in evil, as described in this passage, will be completely “uprooted,” pulled out of God’s promise. It’s important to remember that this passage is not a reference to heaven or hell, and so the concept of being “uprooted” here is not about a loss of salvation.

End of Proverbs 2

Please Note:

The material use in this post, video is from BibleRef.com which is from Got Questions Ministries and is posted here to be read by Immersive reader in the Edge Browser. If you copy this material please follow these rules:

•Content from BibleRef.com may not be used for any commercial purposes, or as part of any commercial work, without explicit prior written consent from Got Questions ministries.

•Any use of our material should be properly credited; please make it clear the content is from BibleRef.com.

•BibleRef.com content may not be altered, modified, or otherwise changed unless such changes are specifically noted.