Proverbs 2:19
None who go to her return or negotiate the paths of life.
None who go to her
This phrase warns of the irreversible consequences of following the path of folly and sin, often personified as a seductive woman in Proverbs. The Hebrew root for "go" (יָבוֹא, yavo) implies a deliberate action or choice, emphasizing the intentionality behind turning away from wisdom. Historically, this reflects the ancient Near Eastern understanding of wisdom as a path or journey, where each step is significant. The warning is clear: engaging with folly leads to a point of no return, a sobering reminder of the gravity of moral decisions.

return
The Hebrew word for "return" (יָשׁוּבוּן, yashuvun) suggests a physical and spiritual turning back. In the biblical context, returning often implies repentance or a change of heart. Here, the verse underscores the difficulty, if not impossibility, of returning to the path of righteousness once one has fully embraced the way of folly. This serves as a cautionary note, urging believers to remain steadfast in their pursuit of wisdom and righteousness.

or negotiate the paths of life
The phrase "negotiate the paths of life" speaks to the ability to navigate life's journey with discernment and understanding. The Hebrew root for "negotiate" (יַשִּׂיגוּ, yasigu) conveys the idea of reaching or attaining, suggesting that those who follow folly lose the ability to grasp or achieve the fullness of life that wisdom offers. In the broader scriptural context, the "paths of life" symbolize the way of righteousness and divine blessing. This imagery is consistent with the biblical theme that true life and prosperity are found in adherence to God's wisdom and commandments.

Persons / Places / Events
1. Solomon
Traditionally considered the author of Proverbs, Solomon was the son of King David and known for his wisdom. He wrote Proverbs to impart wisdom and understanding.

2. The Wayward Woman
This figure is symbolic of temptation and folly, often representing the seductive allure of sin that leads one away from righteousness.

3. The Paths of Life
This phrase symbolizes the journey of living according to God's wisdom and righteousness, leading to a fulfilling and godly life.
Teaching Points
The Irreversible Consequences of Sin
Sin can lead to paths from which it is difficult to return. This highlights the importance of making wise choices and avoiding temptation.

The Importance of Wisdom and Discernment
Seeking God's wisdom helps us discern the right paths and avoid those that lead to destruction.

Guarding One's Heart
We must be vigilant in guarding our hearts against seductive temptations that can lead us away from God's path.

The Value of Godly Counsel
Surrounding ourselves with godly counsel and community can help us stay on the path of life.

Repentance and Redemption
While the verse warns of the difficulty of returning, it also underscores the need for repentance and seeking God's grace for redemption.
Bible Study Questions
1. What are some modern-day temptations that can lead us away from the "paths of life" mentioned in Proverbs 2:19?

2. How can we apply the wisdom of Proverbs 2:19 to our daily decision-making processes?

3. In what ways can the community of believers help us stay on the right path, as suggested by the themes in Proverbs 2:19?

4. How does the warning in Proverbs 2:19 relate to Jesus' teaching about the narrow and wide paths in Matthew 7:13-14?

5. Reflect on a time when you faced a temptation similar to the "wayward woman" in Proverbs 2:19. How did you respond, and what did you learn from that experience?
Connections to Other Scriptures
Proverbs 5:3-5
This passage warns about the seductive nature of the adulterous woman, paralleling the warning in Proverbs 2:19 about the dangers of straying from wisdom.

Matthew 7:13-14
Jesus speaks about the narrow path that leads to life, contrasting it with the broad road that leads to destruction, similar to the paths mentioned in Proverbs 2:19.

James 1:14-15
James discusses how temptation leads to sin and ultimately death, echoing the irreversible consequences of following the wayward woman in Proverbs 2:19.
The Profit of Religious KnowledgeE. Johnson Proverbs 2:10-22
The Way of Sin: a Sermon to Young MenW. Clarkson Proverbs 2:16-19
People
Solomon
Places
Jerusalem
Topics
Attain, Hold, None, Paths, Reach, Regain, Return, Turn
Dictionary of Bible Themes
Proverbs 2:16-19

     6188   immorality, sexual

Proverbs 2:18-19

     9110   after-life

Library
The Beginning and End of Wisdom
PROVERBS ii. 2, 3, 5. If thou incline thine ear to wisdom, and apply thine heart to understanding; yea, if thou criest after wisdom, and liftest up thy voice for understanding; then shalt thou understand the fear of the Lord, and find the knowledge of God. We shall see something curious in the last of these verses, when we compare it with one in the chapter before. The chapter before says, that the fear of the Lord is the beginning of wisdom. That if we wish to be wise at all, we must BEGIN by
Charles Kingsley—The Good News of God

The Red Lamp.
Travelling by express train the other day, we found that we were stopped a long distance from the station where we were timed to stop, and looking out of the window, saw a red light ahead. That accounted for it, we knew there was something in the way. The driver knew what he was about, and though anxious to go on, did not move until the red light was changed to white. Some of those who read this paper are living in sin. To such, the Bible speaks out in plain terms, and, like the Red Light, would
Thomas Champness—Broken Bread

Notes on the Fourth Century
Page 238. Med. 1. In the wording of this meditation, and of several other passages in the Fourth Century, it seems as though Traherne is speaking not of himself, but of, a friend and teacher of his. He did this, no doubt, in order that he might not lay himself open to the charge of over-egotism. Yet that he is throughout relating his own experiences is proved by the fact that this Meditation, as first written, contains passages which the author afterwards marked for omission. In its original form
Thomas Traherne—Centuries of Meditations

Letter xxiv (Circa A. D. 1126) to Oger, Regular Canon
To Oger, Regular Canon [34] Bernard blames him for his resignation of his pastoral charge, although made from the love of a calm and pious life. None the less, he instructs him how, after becoming a private person, he ought to live in community. To Brother Oger, the Canon, Brother Bernard, monk but sinner, wishes that he may walk worthily of God even to the end, and embraces him with the fullest affection. 1. If I seem to have been too slow in replying to your letter, ascribe it to my not having
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux

Truth Hidden when not Sought After.
"They shall turn away their ears from the truth, and shall be turned unto fables."--2 Tim. iv. 4. From these words of the blessed Apostle, written shortly before he suffered martyrdom, we learn, that there is such a thing as religious truth, and therefore there is such a thing as religious error. We learn that religious truth is one--and therefore that all views of religion but one are wrong. And we learn, moreover, that so it was to be (for his words are a prophecy) that professed Christians,
John Henry Newman—Parochial and Plain Sermons, Vol. VIII

Sundry Sharp Reproofs
This doctrine draws up a charge against several sorts: 1 Those that think themselves good Christians, yet have not learned this art of holy mourning. Luther calls mourning a rare herb'. Men have tears to shed for other things, but have none to spare for their sins. There are many murmurers, but few mourners. Most are like the stony ground which lacked moisture' (Luke 8:6). We have many cry out of hard times, but they are not sensible of hard hearts. Hot and dry is the worst temper of the body. Sure
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12

Sunday Before Lent
Text: First Corinthians 13. 1 If I speak with the tongues of men and of angels, but have not love, I am become sounding brass, or a clanging cymbal. 2 And if I have the gift of prophecy, and know all mysteries and all knowledge; and if I have all faith, so as to remove mountains, but have not love, I am nothing. 3 And if I bestow all my goods to feed the poor, and if I give my body to be burned, but have not love, it profiteth me nothing. 4 Love suffereth long, and is kind; love envieth not; love
Martin Luther—Epistle Sermons, Vol. II

The Knowledge of God
'The Lord is a God of knowledge, and by him actions are weighed.' I Sam 2:2. Glorious things are spoken of God; he transcends our thoughts, and the praises of angels. God's glory lies chiefly in his attributes, which are the several beams by which the divine nature shines forth. Among other of his orient excellencies, this is not the least, The Lord is a God of knowledge; or as the Hebrew word is, A God of knowledges.' Through the bright mirror of his own essence, he has a full idea and cognisance
Thomas Watson—A Body of Divinity

"But Seek Ye First the Kingdom of God and his Righteousness," &C.
Matt. vi. 33.--"But seek ye first the kingdom of God and his righteousness," &c. This is a part of Christ's long sermon. He is dissuading his disciples and the people from carnal carefulness and worldly mindedness. The sermon holds out the Christian's diverse aspects towards spiritual and external things. What is the Christian's disposition in regard to the world, how should he look upon food, raiment, and all things necessary in this life? "Be careful for nothing." "Take no thought for your life,
Hugh Binning—The Works of the Rev. Hugh Binning

Proverbs
Many specimens of the so-called Wisdom Literature are preserved for us in the book of Proverbs, for its contents are by no means confined to what we call proverbs. The first nine chapters constitute a continuous discourse, almost in the manner of a sermon; and of the last two chapters, ch. xxx. is largely made up of enigmas, and xxxi. is in part a description of the good housewife. All, however, are rightly subsumed under the idea of wisdom, which to the Hebrew had always moral relations. The Hebrew
John Edgar McFadyen—Introduction to the Old Testament

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