Vol. 14 No. 18
Vs. 10-18: Triumph of the Righteous Over the Wicked, (continued).
Prov 21:16, “A man who wanders from the way of understanding will rest in the assembly of the dead.”
A warning to not stray from your relationship with God.
“A man who wanders,” is ADAM with the Qal Active Participle of TA’AH that means, “to wander or go astray.” The verb has the basic idea of someone wandering, being lost or going astray from known ways. It often implies that a person is lost or moving about aimlessly. Even though this is a warning against rebellion, it really emphasizes the casual or careless choices we make that by insensible degrees lead us away from the path of experiential sanctification / righteousness. Cf. Prov 2:18f; 9:18; 16:17.
Prov 16:17, “The highway of the upright is to depart from evil; he who watches his way preserves his life.”
The spiritual application is easy: just as a person may go off a path and get lost, so may a believer move away from God’s righteous path and become lost spiritually, which if continued, results in reversionism and apostasy.
Here this believer is lost “from the way,” MIN DEREK, “of understanding,” SAKAL once again. SAKAL means, “to have the know-how to succeed in an endeavor, (i.e., the spiritual life), and to obtain a desired result, (i.e., achieve spiritual adulthood in the glorification of God).” It means to have good sense, (the application of Bible doctrine that creates Divine norms and standards in your soul) for living, cf. Deut 32:29.
SAKAL is in the causative active Hiphil Infinitive Absolute which indicates that this believer was caused with certainty to not apply Bible Doctrine in his life. The cause is negative volition towards God and His Word, both on the intake and application. Therefore, this believer has wandered from the application of Bible Doctrine in their soul that would have kept them walking in God’s plan for their life under experiential sanctification.
Deut 32:29, “Would that they were wise, that they understood this, that they would discern their future!”
To wander from the application of Bible doctrine in your life is not only foolish, but shameful, Prov 10:5. As J. Vernon McGee notes, “In our contemporary society the entertainer has been glorified, and as a result the great moral principles of life have been turned upside down. At one time, even in the court of a king, a jester, an entertainer, was called a fool.” (Thru The Bible.)
Therefore, with the lack of the application of Bible doctrine from the soul in the faith-rest life, it leads to reversionism and apostasy that calls for God’s discipline within their life, as the second half of this verse indicates, “will rest in the assembly of the dead,” which indicates the third and final stage of Divine discipline called the Sin Unto Death, SUD.
“He will rest” is the Qal Imperfect of NUACH that we noted in Prov 14:33, “Wisdom rests in the heart of one who has understanding, but in the bosom of fools it is made known.”
There we noted how wisdom, (the application of Bible Doctrine) rests or is stored in the heart of those who have “understanding,” (there understanding is the Hebrew word BIN that means to perceive Bible Doctrine and store it in the soul). Here we see the one who does not receive and/or apply Bible doctrine. Therefore, they do not know how to live the spiritual life unto God, and in turn receive discipline because of the sin and folly they are living under. This discipline will result in resting “in the assembly of the dead,” BE QAHAL REPHA’IM.
2 Peter 2:21, “For it would be better for them not to have known the way of righteousness, than having known it, to turn away from the holy commandment delivered to them.” As every motion has an end, so every journey has a goal, cf. Prov 10:17; 11:19; 12:28; 13:13, 14; 14:12; 16:25, 27; 15:24; 19:16; 22:4.
Prov 10:17, “He is on the path of life who heeds instruction, but he who forsakes reproof goes astray.”
Prov 11:19, “He who is steadfast in righteousness will attain to life, and he who pursues evil will bring about his own death.”
Therefore, the apostate, who must roam through life at his own will, is only hastening to lose his mobility, (will rest): his independence in the living assembly, (the body of Christ), and his life.
Prov 21:17, “He who loves pleasure will become a poor man; he who loves wine and oil will not become rich.”
In dramatic irony, the person who chases after the pleasures of life, comes only to lack what he desired and in addition, the necessities of life, Prov 10:22; cf. Luke 6:24; 16:25.
Luke 6:24-25, “But woe to you who are rich, for you are receiving your comfort in full. 25Woe to you who are well-fed now, for you shall be hungry. Woe to you who laugh now, for you shall mourn and weep.”
Prov 10:22, “It is the blessing of the Lord that makes rich, and He adds no sorrow to it.”
“He who loves”, is the Qal Active Participle of AHAB.
“Pleasure” is the noun SIMCHAH that means, “joy, gladness or rejoicing.”
“A poor man” is MACHSOR ISH for, “a man of want or lack.”
1 John 2:15, “Do not love the world, nor the things in the world. If anyone loves the world, the love of the Father is not in him.”
In the correlating second half we have the Qal Active Participle of AHAB again for, “he who loves.”
Then the topic of “pleasure” (i.e., the things of the world we love to rejoice in), is specified as “wine,” YAYIN and “oil,” SHEMEN.
Oil here represents sexual lusts and pleasure, coupled with deceptive speech, as we noted SHEMEN in Prov 5:3 regarding the adulteress woman in its first and only other use in Proverbs thus far.
Prov 5:3, “For the lips of an adulteress drip honey, and smoother than oil is her speech.”
Then we see that if we love the things of this world more than we love the Lord, we “will not become rich,” which is the negative particle LO with the causative Hiphil Imperfect of ASHAR that means, “to be or become rich.”
Now, to have and use wine and olive oil is not a bad thing or sin, let us not get all legalistic here. But, to love these things, which represent the things of this world, more than you love the Lord, which means to be occupied with, serve and worship, is bad and is sin.
Prov 21:20, “There is precious treasure and oil in the dwelling of the wise, but a foolish man swallows it up,” cf. Prov 27:9. It is our preoccupation with these things that leads to our over indulgence of them, which becomes sin and leads to our down fall.
2 Tim 3:1-4, “But realize this, that in the last days difficult times will come. 2For men will be lovers of self, lovers of money, boastful, arrogant, revilers, disobedient to parents, ungrateful, unholy, 3unloving, irreconcilable, malicious gossips, without self-control, brutal, haters of good, treacherous, reckless, conceited, lovers of pleasure rather than lovers of God.”
Therefore, this proverb warns us against the “love of pleasure,” because it leads to perpetual loss in the physical and spiritual life on the way to the grave. Combined with vs. 16 this is similar to what Paul stated in 1 Tim 5:6, “But she who gives herself to wanton pleasure is dead even while she lives.”
We must always keep in mind that life is a marathon, not a sprint. True abundant life is only enjoyed by the upright that set the Lord continually before them.
Prov 21:18, “The wicked is a ransom for the righteous, and the treacherous is in the place of the upright.”
This verse asserts once again that the righteous triumph over the wicked. Justice demands the punishment of the guilty, in order that the guiltless may be delivered.
“The wicked man,” RASHA, “is a ransom,” KOPHER (a bribe, ransom or redemption), “for the righteous,” LE TSADDIQ.
KOPHER translated “ransom” means, “one thing that stands in the place for another.” The first half of this verse tells us that the redemption of the righteous is made possible at the expense of the wicked. In other words, when the wicked are judged rightly in a court of law, (and/or fall under the Divine discipline of the Lord), they will pay for their crimes, and the righteous will be vindicated and free to live in peace and harmony, cf. Prov 20:22; Deut 32:35; Rom 12:19; Heb 10:30. In addition, the wicked receive their just punishment and the righteous are spared the evils that could have been perpetrated on them by the wicked.
The correlating second half continues with, “and the treacherous,” BAGAD, which means, “to act deceitfully, treacherously or faithlessly.” It conveys the concept of a person acting in an unstable or unfaithful manner with reference to an existing established regulation (e.g., a contract, covenant or marital commitment). It gives the sense that he has dishonored or intends to dishonor an agreement (e.g., adultery). This deception can be in their speech or actions, or both. In either case, he is going against God’s Word, which is sin. So the deceitful criminal is in view.
Correlating to “ransom” in the first half, we now have TACHATH for “is in the place of,” that means, “beneath or instead of.” It often means, “to take the place of” someone else as it does here. God’s justice requires that the punishment fit the crime. Therefore, He states the “eye for an eye” principle, where TACHATH is translated as “for,” which also included capital punishment for murder, or “a life for life,” Ex 21:23-25.
The person this criminal is taking the place of is “the upright,” YASHAR, which is the believer walking under Experiential Sanctification.
So we see that the treacherous wicked unbeliever or reversionistic believer receives discipline so that the righteous man, (i.e., the unbeliever operating under Divine establishment principles or the believer walking Experientially Sanctified), can live freely.
Prov 11:8, “The righteous is delivered from trouble, but the wicked takes his place.”
Rashi, one of the greatest rabbinic commentators, related this to the reversal of Haman’s fortune who intended to kill the innocent Mordecai, yet Haman was hung in his place, Esther 7:10.
Therefore, instead of the pleasures the reversionist sought at the expense of others, he finds death, vs. 16, poverty, vs. 17, and the miseries he intended to inflict upon others to gratify his lust, vs. 18.
Nevertheless, in regard to our Positional Sanctification, when grace was revealed through Jesus Christ the Righteous One at the Cross of Calvary, He became a ransom for the wicked and the treacherous; you and me! Love gave the guiltless One to die that the guilty might be justified. And as a result, all who believe upon Him receive and stand
Vs. 20-29: The Lasting Gratification and Establishment of the Righteous and the Demise of the Wicked.
Prov 21:20, “There is precious treasure and oil in the dwelling of the wise, but a foolish man swallows it up.”
The Enduring Prosperity of the Righteous, Part 1.
This verse is a follow up to vs. 17, and contrasts the wise person’s continual abundance, Prov 3:16; 8:18, 21; 10:4; 12:11; 24:4; 28:19, with the fool’s instant gratification that leads to want.
“There is precious treasure and oil” is the passive Niphal Participle of the Verb CHAMAD that means, “something desired or something one takes pleasure in.” It is joined to “treasure and oil” which are the Nouns OTSAR and SHEMEN once again for, “a treasury, storehouse or supplies,” and “olive oil.” It indicates that these things have been saved up over time, which becomes a blessing to the owner in the future.
The location of this precious treasure is “the dwelling of the wise,” BE NAWEH CHAKAM. NAWEH is typically translated as, “habitation, dwelling, abode, or home” and for animals, “pasture” that connotes provision, security and peace. It is the place where the “wise” individual (the one filled with Bible doctrine in their soul) lives.
The contrast tells us, “but the foolish man” which is the Noun KESIL meaning, “stupid or foolish,” with the Noun ADAM, “swallows it up” which is BALA that we noted in Prov 1:12 and 19:28 that means, “to swallow, devour or engulf.” Here BALA is in intensive active Piel Imperfect, for the gluttonous action of devouring everything they have today and not saving for tomorrow.
- The wise man plans and saves for the future, but the foolish person squanders what he has.
- The wise know how to set priorities and work diligently to accomplish their goals. As a result, they will find their work is blessed by God.
- Yet, the foolish person refuses to think ahead or to accept wise counsel concerning the consequences of his actions and wastes what he has, Prov 14:16; 21:17; 22:3; 23:19ff; 27:12.
Prov 27:12, “A prudent man sees evil and hides himself, the naive proceed and pay the penalty.”
McKane notes that “the fool lets money run through his fingers and does not use it to create a material environment for gracious living.”
In our spiritual analogy, the wise continue to take in God’s Word on a consistent basis, thereby enlarging the storage of Bible doctrine in their soul for future application. Yet, the foolish believer does not and squanders his opportunity to store up doctrine in his soul as the result of laziness in the spiritual life and placing worldly things as more important and higher priority in his life.
Just like food, once it is gulped down, it is gone, so is Bible doctrine taught by your Pastor teacher. Once it is taught, if you are not present to learn it, it is gone, and you do not store it up in your soul for future application. As a result, when the time comes for application, you will be left wanting, as well as losing out on future blessings and rewards in time and eternity.
Prov 21:21, “He who pursues righteousness and loyalty finds life, righteousness and honor.”
The Enduring Prosperity of the Righteous, Part 2.
This tells us that the goals we pursue in this life determine how this life will turn out for us, cf. Prov 11:19; 12:28.
“He who pursues righteousness and loyalty” is coupled with the “wise man” in vs. 20 and 22. Wisdom is characterized as right thinking, not brains as such.
“He who pursues,” is the Qal Active Participle of RADAPH that means here “to follow or pursue.” The thing this man is chasing after is “righteousness,” TSEDAQAH, “and loyalty,” WA CHESED, that means, “grace, mercy, kindness, loyalty, steadfast love, or loving kindness, (AGAPE Love).” These are the things the believer who is consistently walking experientially sanctified purses. He is not chasing after the things of this world, i.e., Satan’s cosmic system. He instead is pursing the intake of Bible doctrine so that he can apply that doctrine in service to God and man, to God’s glory.
As a result of pursuing the things of God, the believer walking inside the plan of God for their lives “will find” which is the Qal Imperfect of MATSA, “life,” CHAYYIM, “righteousness,” TSEDAQAH, “and honor,” WA KABOD that means, “glory, honor or wealth,” here it is honor.
So the one who pursues the righteousness of God attains the status of invisible hero and will find the “righteousness” of God in their lives, (i.e. have the Christ-like nature), along with “life,” (i.e., have an impact inside the Angelic Conflict as an invisible hero who has Personal, Historical, International, Angelic, and Heritage impact), and “honor,” (i.e., garner blessings from God for both time and eternity, 1 Cor 3:10-15; Rev 2-3.)
Prov 22:4, “The reward of humility and the fear of the LORD are riches, honor and life.”
God has great pleasure in those who pursue Him and He loves to bless those that honor His Word and yield obedience to His truth. His Word was not given to us to be a source of intellectual enjoyment alone, though it is that; His Word was given to us so that we could demonstrate in our lives, as it was fully demonstrated in the life of our Lord Jesus Christ, cf. Mat 5:6; 10:41-42; Luke 6:38; Heb 6:10.
Heb 6:10, “For God is not unjust so as to forget your work and the love which you have shown toward His name, in having ministered and in still ministering to the saints.”
“The empty glory of this world and the praise of worldly people are worth little after all. But to be honored by God, and by those who love Him, abides forever.” (H.A. Ironside Expository Commentary – Proverbs.)
Prov 21:22, “A wise man scales the city of the mighty, and brings down the stronghold in which they trust.”
The Triumph of the Righteous, Part 1.
This is the attack.
“A wise man” is CHAKAM once again. “Scales” is the Qal Perfect of the Verb ALAH that means, “to go up, to ascend, to mount, to climb.” “The city of” is the Noun IYR meaning, “a city or town.” “The mighty” is the Noun GIBBOR that means, “valiant, powerful or warrior.”
This is the victory.
“And brings down,” is the causative active Hiphil Imperfect of the Verb YARAD, that means, “to go down or descend.” “The stronghold,” in parallel to the “city of the mighty” is OZ that plainly means, “strength or power.” This passage tells us that the wise man causes the fortified city to be overthrown.
Next, we note the value people place upon the mighty and strong city with the phrase, “in which they trust,” which is the Noun MIBTACH that means, “to trust or have confidence in something.” Here it refers to the city in which one trusts and conveys an attitude of confidence in that city. It is describing people who do not trust in God, but trust in their government or military to protect and provide for them. Therefore, the fortified city represents Satan and his cosmic system that most men place their trust in rather than God.
As you know, we must trust in God to provide for our every need, safety and security. Sometimes He provides these things through the government and military, but the government and military should never be a substitute for our faith in the Provider, God.
This passage tells us that wisdom is superior to brute force. A man may be able to build a seemingly impregnable fortress, but there will come a day when a smart man will figure out how to invade and defeat it.
“The ancient city of Babylon is a classic example. Belshazzar sat inside the walls of Babylon thinking he was perfectly safe. In fact, there was an inner wall around his palace. He was certain the walls of Babylon could never be penetrated, and, of course, guards were stationed all along the walls. But the general in the camp of the enemy used his wisdom and figured a way to get into Babylon. A branch of the Euphrates River went through the city, more or less like a canal. He diverted the water back into the mainstream of the river, then he was able to march his army on the riverbed under the wall where the river had flowed. The Medo-Persian army spread into the city, and the city was taken before the Babylonians knew what was happening.” (Thru The Bible with J. Vernon McGee.)
In a similar way, the Greeks defeated the impenetrable city of Troy by the Trojan horse gift that was filled with Greek soldiers. In the cover of night, they exited the horse and opened the city’s gate from inside allowing the Greeks to enter and conquer the city.
“Napoleon made the statement that God is always on the side of the bigger battalions. He was wrong. He should have won at Waterloo. He was a very brilliant general, but he was not quite smart enough. He had the ability to move artillery speedily, but he got bogged down in the mud. It was old General Mud that really stopped Napoleon as he went toward Warsaw. The cavalry stumbled over the artillery that was stuck in the mud. This proverb is saying that men may depend upon riches or upon brute force, but neither will be a good enough protection.” (Thru The Bible with J. Vernon McGee.)
Solomon also noted in Eccl 9:13-16, “Also this I came to see as wisdom under the sun, and it impressed me. 14There was a small city with few men in it and a great king came to it, surrounded it, and constructed large siege works against it. 15But there was found in it a poor wise man and he delivered the city by his wisdom. Yet no one remembered that poor man. 16So I said, “Wisdom is better than strength.” But the wisdom of the poor man is despised and his words are not heeded.”
Therefore, this proverb escalates the material gain of the wise man in vs. 20, through spiritual virtue in vs. 21, to a climactic assertion that nothing and no one can stop your triumph over evil and wicked men. The wisdom of God’s Word resident within your soul is far superior to the brute force of Satan and his cosmic system. God’s Word will allow you to overcome the strength of any situation, disaster or person that comes against you in life.
Psa 18:29, “For by You I can run upon a troop; and by my God I can leap over a wall.”
Prov 14:26, “In the fear of the LORD there is strong confidence, and his children will have refuge.”
Phil 4:13, “You can do all things through Him who strengthens you.”
“The proverb represents the final superiority of spiritual virtue over vices such as intimidation, censure, systematic spreading of lies, murder (cf. 2 Cor 10:4) and trusting in one’s own might (3:7; 16:32; 24:5; Eccl. 9:16). In spite of insurmountable odds, including famine, nakedness, sword (Rom. 8:35) and spiritual forces of evil in heavenly places (Eph. 6:12), Christ built his Church through saints who wear God’s armor (Isa. 59:17; Eph. 6:10-18).” (Waltke, New International Commentary)
Prov 21:23, “He who guards his mouth and his tongue, guards his soul from troubles.”
The Triumph of the Righteous, Part 2.
Having placed our trust in God and His Word that gives us wisdom to be overcomers in this life, here we see that wisdom applied toward our speech guards our souls from sin and evil.
“He who guards” is the Qal Active Participle Verb SHAMAR, once again, that means, “to guard or keep watch over,” with the underlying idea of “exercising great care.”
“His mouth and his tongue,” is the emphatic double emphasis for our speech with PEH WA LASHON.
In the reciprocating parallel, we have “guards,” SHAMAR, “his soul,” NEPHESH, “from troubles,” the plural of MIN TSARAH that means, “distresses or afflictions.”
Therefore, Bible doctrine in the soul applied toward your speech will protect your soul from future problems and difficulties. This means that by means of Bible doctrine in your soul, you have the understanding necessary to reflect upon a situation rather than give a quick response. It means you do not speak out of frustration or anger. And at times, the right thing to say is to say nothing at all which takes great self-control.
In vs. 22, we noted the great offense the Word of God provides for us against evil. Here we see the great defense it provides for us, as the Word of God gives us the “full armor of God,” Eph 6:10-17.
These passages set forth advantages for the wise / righteous, (the believer walking under experiential sanctification). This believer will find, among other things, abundant logistical grace blessings, vs 20a, a life of impact inside the Angelic Conflict, vs 21b, victory over evil and the wicked, vs. 22, and protection for his soul, vs. 23. He will come to possess the things that the wicked crave.
Next we have several verses on the demise of the wicked. This last sub-unit of Chapter 21 comes to a conclusion with a list of the types of wicked men that matches the series of wicked types that began back in Chapter 20 and began this chapter in vs. 4-7, including:
- The sluggard, Prov 20:4.
- The proud Prov 20:5; 21:4.
- The liar, Prov 20:6, 14, 17; 21:2, 6.
- And climatically, the brazen wicked man, 20:3, 6; 21:10, 29.
These four wicked types, the arrogant and sluggard, vs. 24-26, and the liar and brazen wicked, vs. 28-29, bracket the hypocritical worshipper in vs. 27, cf. Prov 20:25.
We are first given a description of the wicked fool, known as, “The Proud, The Haughty and The Scoffer.” This is the Bible’s version of “The Good, The Bad and the Ugly.”
Prov 21:24, ““Proud,” “Haughty,” ” Scoffer,” are his names, who acts with insolent pride.”
Our first description of the wicked fool is “Proud,” the Hebrew Adjective ZED זֵד that means, “proud, arrogant, to behave insolently, (showing an aggressive lack of respect in speech or behavior), or to be presumptuous, (behavior that is inconsiderate, disrespectful, or overconfident).” It is used predominantly in the Psalms and is used for the first time here in Proverbs. It describes pride which expresses itself through the exaltation of one’s own authority and usually describes wickedness and opposition to the Lord. It tells us that pride is the spiritual source of this person’s antagonism against God and His people, i.e., the wise.
In all references, except Psa 19:13, it is used as a term for the godless and rebellious person, just as our verse lists it alongside “haughty and scoffer” as names for the one who acts with insolent pride. The basic idea is pride, a sense of self-importance, which often is exaggerated to include defiance and even rebelliousness. Because a person is proud he presumes too much in his favor, especially in the sense of authority.
David said in Psa 86:14, “O God, arrogant men have risen up against me, and a band of violent men have sought my life, and they have not set You before them.”
This reminds us of Satan’s arrogance in his prehistoric rebellion against God, in Isa 14:13-14; Ezek 28:15b-19.
The Complete Biblical Library Commentary notes, “Those who have this pride are listed parallel with those who “work wickedness” and “tempt God” (Mal. 3:15) and with all who do wickedly. As a result, they will be burned like stubble in the day of God’s judgment (Mal. 4:1). Such people often oppose those who are trying to obey God’s will (Jer. 43:2; Ps. 119:51, 69, 78, 122).”
Our second description of the wicked fool is “Haughty,” the Adjective YAHIYR יָהִיר that is used for the first time in Scripture and only used elsewhere in Hab 2:5.
Hab 2:5, “Furthermore, wine betrays the haughty man, so that he does not stay at home. He enlarges his appetite like Sheol, and he is like death, never satisfied. He also gathers to himself all nations and collects to himself all peoples.”
YAHIYR means, “proud or arrogant.” It is used to define a person who is insolent, prideful and narcissistically self-centered. In Hab 2:5 it describes the arrogant person, where the use of wine betrays him and puts on display his supercilious, haughty character, as one who is motivated by greed. This person’s confidence is not in the Lord who is in control of the destinies of all men, and is in direct contrast to the righteous who live by faith and trust in God continually. These men trust in themselves.
Our third description of the wicked fool is “Scoffer,” another form of pride which is the Noun LUTS that we noted in Prov 20:1, “Wine is a mocker, and those who become deceived by it are not wise.” LUTS means, “a boaster, scorner, mocker, or imitator.” It describes this person’s character as one who derides or boasts so as to express utter contempt for others, (i.e., God, His Word and those applying it), by making fun of them, belittling them, disparagingly mimicking them, lying about them, etc.
These three titles “are his names,” which is the Noun SHAME that means, “name” and carries the idea of a person’s standing, reputation or fame, whether good or bad. In this case it is a bad reputation carrying the idea of being “infamous” for his ridicule of others.
Next we are told who earns these titles; the one “who acts,” (ASAH – to make or do), “with insolent pride.”
“Insolent” is the Noun EVRAH that means, “wrath, outburst, excess, or anger.”
“Pride” is the Noun ZADON derived from the same root as ZED above that means, “presumptuousness.” It is used to describe insolence or presumption toward God or humans. It is primarily used in contexts which describe people whose pride causes them to oppose God and exalt themselves, cf. Prov 11:2. Therefore, EVRAH and ZADON, “the insolent and presumptuous person,” describes the wicked fool as one who disregards God, His revealed truth, and those who are apply it in their lives.
This proverb does not aim to define the mocker as much as it does to explain that his fury against God and humanity stems from his exaggerated opinion of his self-importance. Therefore, it speaks to those who have outbursts of prideful anger against God, either directly or indirectly, e.g., Satan, his fallen angels, fallen man, and apostate believers.
Therefore, we see that this wicked fool has not put on the Christ-like nature and instead has remained in his Satan-like nature, i.e., his Adamic nature, as he displays prideful, arrogant scoffing, in the rejection of God and His Word, stemming from his insolent pride.
In regard to the Angelic Conflict, as we noted in vs. 23-24 with its military imagery of both offensive and defensive weaponry, cf. Eph 6:10ff, all the terms applied to the mocker in this verse entail his aggressive pride which is indicative of our enemy. And as we noted, by our spiritual virtue we will overcome our enemy with prudent speech and behavior as we defend ourselves against him.
Prov 11:2, “When pride comes, then comes dishonor, but with the humble is wisdom.”
If you would like more information on this subject, you may watch/listen to:
Lesson #’s 15-046, 15-047, 15-048
A PERSONAL NOTE FOR YOU
If you have never accepted Jesus Christ as your Lord and Savior, I am here to tell you that Jesus loves you. He loves you so much that He gave His life for you. God the Father also loves you. He loves you so much that He gave His only Son for you by sending Him to the Cross. At the Cross Jesus died in your place. Taking upon Himself all of your sins and all of my sins. He was judged for our sins and paid the price for our sins. Therefore our sins will never be held against us. Right where you are, you now have the opportunity to make the greatest decision in your life. To accept the free gift of salvation and eternal life by truly believing that Jesus Christ died for your sins and was raised on the third day as the proof of the promise of eternal life. So right now you can pause and reflect on what Christ has done for you and say to the Father:
“Yes Father, I believe that Your Son, Jesus Christ,
died on the cross for the forgiveness of my sins.”
If you have done that, I welcome you to the eternal Family of God!