LESSONS FROM THE PROVERBS

by

Harold Davis

Lesson #1

THE PROVERBS OF SOLOMON

Proverbs 1:1

Introduction:

The word, proverb, as used in this verse literally means, "a likeness" or "a like

thing." The idea is that when you lay two like things side by side you can see the

similarity between the two things or else you can see the contrast between them. Thus, you can

look at one and learn about the other.

Generally the proverbs carried with them a sense of intrigue which challenged the

thinking of the listener or reader, stimulated him to think further about the statement, and

search for the real meaning involved. An example of such a proverb is found in Jeremiah

31:29, "The fathers have eaten sour grapes, and the children's teeth are set on edge." The

teaching of this proverb is that the sins of one generation of Hebrews were now causing some

serious problems for their offspring.

Sometimes a proverb clearly explains its meaning. Sometimes it leaves the meaning for

the listener to search out.

I. About Solomon, the author

A. In the heading Solomon is declared to be the author.

1. It seems strange that some ascribe David as the principle author of the

proverbs of this book. (They seem to think that Solomon was merely the one

who collected and wrote down David's proverbs.)

2. The heading of the book is not in harmony with that idea.

B. Some find a problem with a repetition of this declaration in Proverbs 10:1.

1. They conclude that either that which is in the first nine chapters do not

belong to Solomon or that perhaps, that which begins with chapter 10 does not

belong to Solomon. (They conclude that there would be no purpose of stating

it twice if both groups belong to Solomon.)

2. The answer to that problem is that the actual collection of proverbs begins

with chapter 10; the first nine chapters is an appeal to the individual to

seek wisdom through the proverbs.

3. Both the appeal and the collection belong to Solomon.

C. Solomon was credited with writing 3,000 proverbs, I Kings 4:32.

1. The book of Proverbs contains a total of only about 300 proverbs.

2. Thus, it is obvious that not all of Solomon's proverbs are contained in this

book.

3. Only those select few which were in keeping with the purpose of this book

were used.

D. Not every proverb listed in the book, however, originated with Solomon.

1. The proverb which sets forth the theme of the book is borrowed from the book

of Job, Pro. 1:7; Job 28:28.

2. Solomon, himself, indicates that in a certain section of the book some of the

proverbs were from other wise men, Pro. 22:17.

E. There was appendages added to Solomon's writings by others, Pro. 25:1; 30:1;

31:1.

II. The relationship of the Book of Proverbs to the law books

A. The law books (Genesis, Exodus, Leviticus, Numbers, and Deuteronomy) were the

foundation writing of all Biblical truth.

B. Other writings, such as the prophetic and poetic books, merely expand on those

truths. (But they could never be contradictory to the basic truths already

revealed.)

C. The book of the Proverbs sets forth the moral teachings of the law and shows how to

apply them.

III. The relationship of Proverbs to the other writings by Solomon

A. Its connection to the Song of Solomon is uncertain.

B. Some think the Proverbs were written in Solomon's earlier life during his quest

for learning and wisdom; they think Ecclesiastes was written in the later years of his

life. (This writer is not so sure that the Proverbs were written first.)

C. Ecclesiastes was written as a result of his quest for wisdom, Ecc. 1:3.

1. He first tried worldly learning and worldly wisdom, Ecc. 1:13.

2. He tried riches and wealth, Ecc. 2:7.

3. He tried fun and pleasure, Ecc. 2:1,12.

4. Finally he concluded that the highest good for man is to fear God and to keep

His commandments, Ecc. 12:13-14.

D. It seems that Proverbs is the book which Solomon wrote to give a more detailed

account of how to go about living one's life in keeping with that principle.

1. The highest good for man is accomplished in two things: First, by fearing

God (getting saved), and secondly, by keeping God's commandments (doing His

will).

2. The book of Proverbs appeals to man to do both.

a. It appeals to man to turn to God and trust in Him, Pro. 1:7.

b. It appeals then to the man who has trusted the Lord to follow the will

of God in his daily conduct, Pro. 1:2-6.

Lesson #2

PROVERBS, A HANDBOOK ON WISE LIVING

Proverbs 1:1-6

Introduction:

Our text divides naturally into four divisions.

I. The person who wrote, V. 1

A. Solomon is the author. (He wrote the majority of the proverbs; he collected and

edited others.)

B. He was a qualified author, especially for this kind of book.

1. He is considered to be the smartest and wisest man of history even from the

worldly point of view.

2. Consider the vast kingdom and wealth he acquired without war.

3. The most famous incident illustrating his wisdom was when he determined the

identity of the real mother of a child, I Kings 3:16-28.

4. The fame of his wisdom spread far and near and was attested by the queen of

Sheba, I Kings 10:1, 4-7.

C. How fitting it is that when God wanted a handbook on wise living, He selected the

wisest man to write it.

D. Yet Solomon wrote not simply from the standpoint of worldly wisdom.

1. He had concluded that the best thing for man under the sun is to fear God and

keep His commandments.

2. He wrote this book from that point of view.

II. The purpose of his writings, V. 2-3

A. His purpose was to produce a book which would be a handbook for man to live by.

1. "To know" is used here in the sense of "to enable one to know." (A study of

this book will enable one to know.)

2. "Wisdom" as used here is "skill." (One who follows the teachings of this

book becomes skilled in the art of life.)

3. "Instruction," as used here, carries the idea of "the basics." (One who

masters this book masters the basics of life.)

B. To enable the student to recognize wise instruction when he hears it is also the

purpose of this book.

1. He writes that one may "...perceive the words of understanding..."

2. It will cause the student to understand whatever words contain wise

instruction.

3. Thus, he knows good advice from bad.

C. He wrote to establish the thinking of the student.

1. He said that he wrote, "To receive instruction of wisdom..." (The idea is

of being taught by chastisement or other discipline.)

2. Thus, this person will discipline his own thinking and will not be swept off

his feet by every wind of doctrine.

3. He disciplines himself to think in terms of justice, judgment and equity.

(Is it honest? Is it right before God? Is it fair and equitable to others?)

III. The people to whom he wrote, V. 4-5

(Actually he continues to set forth his purpose in writing; plus, he identifies the

two groups to whom he wrote.)

A. He wrote to the inexperienced youth.

1. "Simple" here does not mean "stupid," but inexperienced.

2. He further identifies him as "young."

3. It makes sense that God would give the young a book to aid them in getting

started off right in life.

4. In spite of his lack of experience, the young can have great wisdom through

the proverbs.

B. He writes to those already wise and prudent.

1. By a study of Proverbs he can increase his knowledge and understanding of

what life is all about.

2. He will advance to the point of being able to give wise counsel to others.

(He can become a wise teacher.)

IV. The plan of approach, V. 6

A. This verse does not apply to the introduction given in chapters 1 through 9, but

rather to the main body of the proverbs. (This verse appeals to the reader to

heed the wisdom of the proverbs; it is one thing to read them and another to live

by their teachings.)

B. The main body of the book begins with chapter ten.

1. The book is filled with wise sayings.

2. These wise sayings can guide one into making wise decisions for his life.

Lesson #3

The Foundation principle

Proverbs 1:7

Introduction:

This principle did not originate with Solomon. God gave it to man in the early stages,

Job 28:28. Later He incorporated it into the Law, Ex. 19:18; 20:18-20. The Psalmist picked

up the principle and recorded it in Psalm 111:10. Finally, Solomon concluded that this

principle is right, Ecc. 12:13.

One may note that both "knowledge" and "wisdom" are used in these passages. They are

used interchangeable. Even Solomon does this, Pro. 1:7; 9:10.

I. The meaning of this principle

A. True wisdom does not look merely to the immediate future.

1. What seems best for the immediate future may not be best at all in the long

run.

2. True wisdom considers what is best for all the future --- including eternity.

B. True wisdom does not look merely to the existence of men.

1. It cannot ignore the existence and presence of The Almighty God.

2. It sees Him as the Supreme Ruler of the universe (Creator and owner).

3. He is the Judge to whom all mankind will give account.

II. The working of this principle in the salvation of the soul

A. It produces a sense of awe in the awareness of God.

1. It is called "fear" in the text.

2. It is fear in the sense of reverence.

B. It produces a sense of smallness in the presence of such greatness.

1. One is aware of his own weakness and God's power.

2. One is aware of his own sinfulness and God's holiness.

C. It causes one to turn to Him.

1. He turns to God in repentance.

2. He turns to Him seeking forgiveness of sin.

D. This is the beginning of wisdom

1. It is the wisest move that anyone can make.

2. It is a beginning point in a long relationship with God.

III. The basic principle on whilch to build

A. The principle does not become obsolete after salvation.

1. It is a principle upon which to build one's entire life.

2. Now that the beginning of wisdom has been made, one can continue to apply

the principle and continue to increase in wisdom.

B. Man knows so little about life and what course of action to choose.

1. It is great to be able to turn to an all wise God who is able to help man

to choose the right course of action.

2. Whatever He says for a man to do is best for that man.

C. Real wisdom turns one toward God.

1. First of all, it seeks to know what the will of God is in the matter.

2. It then seeks to do God's will and it trusts God to work things out for the

best.

D. Note some illustrations:

1. Abraham did not understand how God would keep the covenant promises through

Isaac if he offered up Isaac to God on the altar, but he knew what God had

told him to do and he set out to do it trusting God to work things out and

keep the promises of the covenant. (He believed that God was able to raise

Isaac from the dead.)

2. Joshua did not know how that marching around Jericho would give a victory,

but he knew what God said for him to do and he did it trusting God to work

things out.

E. A child of God may not understand why God tells him to do or not to do a certain

thing, but it his business to obey God and then it is God's business to work things

out for the best.

Conclusion:

The first thing is to get saved. Then there should be a lifetime of doing what God

has instructed. That is the best of all possible ways to live one's life. Are you saved?

Lesson #4

THE PRINCIPLE OF PARENTAL AUTHORITY

Pro. 1:8-9

Introduction:

Solomon, in giving this book, is setting forth some principles of wisdom. In verse 7

he set forth the basic principle of all true wisdom. If one is willing to turn to God and

to let God direct him, then that is the beginning of Wisdom. If he is not willing to let

God direct, then no matter how intellectual he is, he will have no true wisdom.

In this text Solomon addresses his student as "My son." He must have tried to teach

these principles to all the sons of his later years. Especially he would try to teach

Rehoboam, the future king. But by this term, "my son," he intended to affectionately include

every student. That includes you and me.

The one principle that Solomon deals with in the text is parental authority.

I. How this principle works in conjunction with the first principle

A. The first principle is that the fear of the Lord is the beginning of wisdom.

(The one who reverences God is willing to let God direct his ways. He is

willing to let God rule him.)

B. God has already expressed His will for the child that the child is to obey his father

and his mother, Ex. 20:12.

C. Therefore, the child who is willing to let God have His way and who is informed in

the will of God will seek to obey his parents.

1. He will obey, not because the parent is bigger and stronger nor because he is

afraid of having his allowance cut or privileges taken away.

2. Rather, he will obey simply because he is aware that this is what God wants

him to do.

II. How this principle works in conjunction with the principle of governmental authority

A. There are two God-given powers over each child: the parents and the government,

Eph. 6:1; Rom. 13:1.

1. God has given the parents the primary responsibility over the child. (They

are to rule the child in the daily affairs of life.)

2. God has given the government the rule over all people in civil affairs,

including the children. (They are to administer in the affairs of law, order

and justice.)

B. No right thinking person would want to put all power in the hands of the parents.

1. Certain circumstances call for the government to exercise its authority even

over the parents.

2. For instance, when a child has destroyed the property of another or raped,

killed or otherwise injured another person.

3. A parent might refuse to take the steps necessary for the protection of

others; the government must.

C. No right thinking person would want to put all power in the hands of the

government.

1. Certain groups are trying to take all authority away from the parents and put

it in the hands of government.

2. They want the government to decide what religion, what morals and what

philosophy will be taught to the children.

3. They want laws passed forbidding parental discipline. (They have met with

an alarming degree of success.)

D. But the boy or girl who wants to do the will of God will obey the parents.

III. How this principle brings special benefits to a child

A. There are greater benefits than merely avoiding chastisements and winning the love

and favor of the parents.

B. There is the benefit of the accumulation of experience and training which the

parent has.

1. The parent has more experience and a greater knowledge about how to cope

with problems. (Without having to experience all that the parents had to

experience, he gets the benefit of their knowledge.)

2. He also gets the benefit of the experiences of grandparents passed on down

through his parents. (An accumulation from several generations.)

3. Hopefully, he will learn the best of all they knew, and add his own

experiences and pass it on down to his children.

C. God, Himself, will see the child's efforts to please Him and give His own special

help and guidance.

1. The child who willfully disobeys his parents willfully disobeys God.

2. The child who obeys his parents because he knows this to be the will of God

is sure to have special blessings from God.

Conclusion:

1. Honor and obey parents.

2. Listen and learn.

3. Be grateful for your own parents. (Especially for godly Christian parents.)

Lesson #5

A WARNING ABOUT THE WRONG CROWD

Proverbs 1:10-19

Introduction:

Remember that the book of Proverbs was written to be a handbook on wise living. Anyone

who follows the teachings of this book will live wisely. The book first sets forth the basic

principle of true wisdom. One is to look to the Lord for both salvation and leadership.

Secondly, the book sets forth the principle of parental authority. The young are not

to forsake the instructions of father and mother.

Now in this lesson, the book gives stern warning against running with the wrong crowd.

I. The warning sounded, V. 10

A. "If sinners..."

1. Actually all men are sinners, Rom. 3:23.

2. This verse uses the term in the sense of "habitual sinners." (People whose

lifestyle is that of sin)

3. If you know that a person is of the wrong sort, then beware when he becomes

very friendly toward you.

B. "...entice thee..."

1. If they invite you to join with them; if they open the door of welcome to

you.

2. Even if they do more than invite; even if they seek to persuade.

C. "...consent thou not."

1. You say, "No."

2. Have no part of their activity.

II. The speacial allurements, (The special appeal), V. 10-14

A. First, there is the allurement of peer approval.

1. Every youngster desires to be approved by those of his own age group.

2. He is flattered by their invitation, V. 10.

3. He fears their disapproval if he declines.

B. Secondly, there is the allurement of excitement and adventure, V. 11.

C. Thirdly, there is the allurement of the sense of power, V. 12.

D. Fourth, there is the allurement of money and possessions, V. 13-14.

III. Reasons to avoid this crowd, V. 15-19

A. First, the warning is repeated, V. 15.

1. Under no circumstances are you to go with them.

2. You are not to go with them even the first time.

3. If you go once, it will be harder to refuse to go with them the next time.

B. The first reason for staying away from them is because their way is evil, V. 16.

1. If you have already learned to fear the Lord, then you know that their evil

way is not in keeping with His will.

2. You know that to walk with them is going to cause you to walk against His

will.

3. You will do things which you will always regret (violence, theft, murder).

C. The second reason for steering clear of this crowd is because you can see the

danger for yourself if you go with them, V. 17.

1. The net can be set openly in the sight of the bird, but he will go into it

anyway because all he has his eye on is the food in the net.

2. But you ought to be able to see the danger and not get caught in that kind

of trap.

D. The third reason for avoiding this crowd is because they will ruin their own

lives, V. 18-19.

1. They are willing to hurt others in order to get for themselves.

2. In the long run, they will wind up hurting themselves. (They will perhaps

get killed in the process of the crime, or maybe, get caught and imprisoned.)

3. If you go with them, you will get hurt with them.

Conclusion:

1. Parents who are properly concerned about their young will seek to keep them away from

the wrong crowd.

2. The young person who is concerned about the will of God for his life will stay away from

the wrong crowd.

3. The young person who is concerned about his own well-being will stay away from the wrong

crowd.

Lesson #6

AN OPEN INVITATION FROM WISDOM

Proverbs 1:20-23

Introduction:

Remember that the fear of the Lord is the beginning of wisdom, V. 7. Remember also that

there are two stages of wisdom. The first stage is in turning to the Lord for salvation.

The second is for the saved to learn to be submissive to the will of God.

In this text, wisdom is pictured as a woman. Wisdom, as a woman, goes into the city

and cries aloud with a message of invitation. She invites men to turn to her and be wise.

There are several lessons to be learned from this invitation.

I. The invitation is made to all, V. 20

A. Wisdom is not hidden away in some hard to find or hard to reach place.

1. Most cartoons and comic strips portray the wise man as being on top of a high

mountain waiting for the few who will struggle up the mountain to benefit from

his wisdom.

2. But God pictures wisdom as going right out into the streets into the thick

of the crowds inviting one and all to turn in and receive the benefit of her

understanding.

B. The invitation is made without regard to one's intellectual capabilities.

1. One may be of the brainy ones with great intellectual powers.

2. He may be one who really has to struggle to learn.

C. The invitation is made without regard to one's social standing.

1. One may occupy a high place in government or even be on the throne.

2. He may be a lowly servant.

D. The invitation is made without regard to one's finances.

E. Wisdom cries out and extends her invitation to all who pass by.

II. The invitation is made right in the hustle and bustle of life, V. 21

A. The text presents the woman as going right into the thick of the activities of

life.

1. She goes into the busy streets, V. 20.

2. She goes into the chief concourse, V. 20. (The busiest place in the city;

a noisy and busy place.)

3. She goes to the opening of the gates. (Where all go in and out of the city

and where the government is conducted)

4. Wisdom does not wait for men to seek her; she goes right out and cries for

men to learn her lessons.

III. The invitation to become wise is made to the unwise, V. 22

A. There are three groups mentioned in this verse:

1. The simple (The cause of being simple is not specified. It can be from

several reasons: (1) Youthful inexperience; (2) Gullible; (3) Dimwitted,

slow to understand; (4) Lack of study)

2. The scorners. (Those who babble and are quick to criticize that about which

they know nothing; they show a lack of comprehension)

3. The fools. (The Hebrew word means "cocky, egotistical, know-it-all.";

They lack application)

B. The question is: How long will one remain unwise?

1. One cannot rush his growth.

2. Nothing can be done about past gullability or hasty criticism.

3. One may at times have been cocky and had a know-it-all attitude.

4. But the question is: How long will he remain that way? How long will it

be before he will wise up?

IV. The invitation is to turn, V. 23

A. In the text, the appeal is to turn to the woman, Wisdom. (The teacher)

B. In reality this is an appeal to turn to the Lord. (The fear of the Lord is the

beginning of wisdom.)

1. It is an invitation to turn to the Lord for salvation.)

2. It is an invitation to continue to develop in ways of wisdom.

C. The promise is that all who will turn will receive the outpouring of the Spirit.

V. The invitation is personal

A. As already noted, the woman cries out to all.

B. But once one hears her voice, the invitation becomes personal to him. (He must

choose either to go on in his folly or to turn in to her and become wise.)

Conclusion:

1. If you are not saved, then trust Jesus now and be saved. It is not smart to go to hell.

2. If you are saved, then listen to the Lord and learn how to live your life to the fullest.

3. Once you have learned, obey.

Lesson #7

A CLEAR WARNING FROM WISDOM

Proverbs 1:24-33

Introduction:

In verses 20-23 wisdom was personified as a woman. The woman went into the city and

invited one and all to profit by her words. She pledged that all who would turn to her and

heed her words would be greatly blessed. Actually, the appeal of the woman was: (1) To be

saved, and (2) to follow the will of the Lord after salvation.

This lesson is a follow-up. The difference is that the woman no longer appeals to her

listeners. Rather, she rebukes them and warns those who refuse to listen to her.

I. The scene in the text

A. She had invited all to hear and to heed.

B. Many had failed to listen.

1. Some may have mocked.

2. Some may have listened with respect, but with

disbelief.

3. Some may have been too busy to pay her any heed.

4. But for whatever reason, they had refused to listen.

C. She cried out all the more to give these people warning.

II. The lessons from this text, V 24-32

A. One can refuse the message if he so chooses, V. 24-26.

1. Some insist that the offer of grace is irresistible.

2. Others "claim the promise" that whoever they pray for will be saved.

3. But the only one whom God has promised to save is the one who chooses to

repent of his sins and trust Jesus to save him, John 3:36.

4. Those who choose to heed Wisdom's call do so of their own free will, and

those who reject it do so of their own free will.

5. Even when the child of God refuses to obey, it is because of his own free

choice. (If God made the choices, David would have never sinned with

Bathsheba, and the Apostle Peter would have never denied the Christ.)

B. Each person is responsible for the choice that he makes, V. 26-32.

1. The unsaved can reject salvation.

a. If they do, they will be responsible for the consequences.

b. The consequences are that they will go to hell.

c. The unsaved will come to the time when it will be too late to call

on the Lord for salvation, Luke 16.

d. A difficulty here is: Does God actually rejoice in sending men to

hell? Ezek. 33:11. (The answer is: No, but as a Holy Being, He does

rejoice that justice is done and that sin is punished.)

2. The saved can reject the will of God and do wrong.

a. If he does, he will be responsible for the consequences.

b. The consequences are that he will be chastened, Heb. 12:6.

c. One may totally ruin his life by sin even though he is truly saved.

d. God will always hear the repentant person and help him, but God refuses

to help one who hollers for help without repentance.

Conclusion:

The very purpose of sounding this warning is that some may hear and heed the call of

wisdom. She still promises to bless all who will respond to her call, Pro. 1:33.

Lesson #8

THE BLESSING OF WISDOM TO THOSE WHO SEEK IT

Proverbs 2:1-22

Introduction:

Keep in mind that wisdom is the proper reverence for God. It is first getting saved.

Then it is doing the will of God after salvation. Solomon, in chapter one, compared wisdom

with a woman. He continues to do so in this chapter. He points her out to the young man as

a woman well worth going after. It is the nature of young man to get interested in a young

woman. Solomon says in effect, "Go after Wisdom."

I. How to get wisdom, V. 1-4

(This will work for the young and old, men and women.)

A. "Receive my words..." V. 1.

1. Solomon was a spokesman for God; thus, he was saying, "Receive God's words.

2. One's attitude toward God's words will determine if he can get wisdom.

3. If he will receive them, he can get wisdom; if not, he cannot get wisdom.

B. "...hide my commandments with thee," V. 1.

1. Become very familiar with them.

2. This involves memory work, but is much more that mere memorization.

C. "...incline thine ear...," V. 2.

1. This means more than just to listen and tolerate.

2. It is to have a desire to learn.

D. "...apply thine heart to understanding," V. 2.

1. This is more than just a respectful attitude toward God's word.

2. It is an overt effort to get the meaning and understanding.

E. "...if thou cryest after knowledge....lifteth up thy voice for understanding," V. 3.

1. This means to cry out to God and ask His help in understanding His word,

James 1:5.

2. Wisdom is more than scholarship; it is God's leadership.

3. It is a willingness to let God show what He means by a passage of Scripture.

(It is not the man telling God what the passage means.)

F. "If thou seekest her as silver..." etc., V. 4.

1. The idea is that one cannot just sit and wait for wisdom; it must be sought.

2. The illustration involves digging for silver in a silver mine.

II. The promise of obtaining wisdom, V. 5-9

A. If one will follow the procedure that Solomon has outlined, then he has a definite

promise that he will receive wisdom, V. 5-6.

1. He is not talking about worldly scholarship nor worldly learning, but the wisdom

of conforming to God's word.

2. The ability to build a successful business, get rich quick, etc., is not the same

as wisdom.

3. Any philosophy which rejects the truth of God is not wisdom.

B. Real wisdom, therefore, directs one into the pathway of truth and righteousness,

V. 7-9.

III. The promise of special blessings to the wise, V. 10-22

A. "...knowledge is pleasant to thy soul," V. 10.

1. This does not mean that it is satisfying merely to learn. (Although

learning does satisfy to a great degree.)

2. It means that as we apply wisdom to our daily living, we find a pleasant

experience.

B. "Discretion shall preserve thee and understanding keep thee," V. 11. (One will

have a much more contended and joyful life.)

C. It will deliver you from evil men, V. 12-15.

D. It will deliver you from evil women, V. 16-19.

1. This is a danger for men of all ages, especially for the young.

2. A similar danger exists for women.

E. It will direct in paths of righteousness, V. 20.

F. It will make for a stable life, V. 21-22.

Conclusion:

Court this woman! She will make you a good companion! Listen to her! Ponder her

words. Ask her to explain. Remember her teachings and follow her counsel! You will be

blessed beyond measure!

Lesson #9

GUIDELINES FOR SUCCESSFUL LIVING

Provcerbs 3:1-35

Introduction:

In verse 1 the word, law, means "teaching or instruction." The word, commandment,

means "precept, principle or guideline." In the course of this chapter Solomon sets forth

several guidelines for one to follow in life. In verse 2, he sets forth the results that

can be expected to come from following these guidelines.

I. Guideline #1: Let not mercy and truth forsake thee, V. 3-4

A. The word, mercy, here means "kindness or love," V. 3

1. Mercy and truth are characteristics of God which man does well to pattern

after, Psalm 25:10; 100:5.

2. This means then that one is to seek to be merciful toward others.

a. He is to show kindness even to one who is wrong.

b. He is to show kindness even to one who has wronged him.

3. It also means that one is to follow truth.

a. He is to be a truthful person.

b. He is to seek to learn truth, to discern between doctrinal truth and

error.

4. These are to be bound about the neck and written in the heart.

B. The special promise of blessing for following this guideline is made in verse 4.

II. Guidelilne #2, Trust in the Lord with all thine heart, V. 5-6

A. This eliminates trust in self, V. 5.

1. Human wisdom is never the answer; divine wisdom is always right.

2. This means, first of all, to trust Him for salvation, John 3:16; Acts 16:31;

Romans 3:10.

2. It also means to trust God in all matters. (To whom can one look for the

answers to life's problems? (...to the scientists? ...to the psychiatrists?

...to the philosophers? ...or to God?)

B. The blessing is promised in verse 6.

III. Guideline #3: Be not wise in your own eyes: fear the Lord, and depart from evil, V. 7-8.

A. This contains three things:

1. "Be not wise in your own eyes..." (Do not be an egotistical know-it-all.

Especially do not think that you know more than God does.)

2. "...fear the Lord..." (Recognize Him as Supreme. Look to Him as your

Master.)

3. "...depart from evil." (Stop the evil that you are doing. Avoid evil that

others are doing. Do not get involved with those who are connected with evil.)

B. The promise of blessing is in verse 8.

1. This is, first of all, a promise of better physical health.

a. Not perfect health, but better health than it would have been otherwise.

b. If there had been no sin at all for man, there would have been no health

problems.

c. The closer one lives to God, the better his chances are for a healthy

body.

d. The deeper one goes into sin, the better his chances are for

deteriorating health.

2. Yet the promise of blessings goes beyond physical health. (The whole life

will be healthy.)

IV. Guideline #4: Honor the Lord with thy substance and with the firstfruits of all thy

increase, V. 9-10

A. This means to give to God first.

1. The Biblical principle for giving is tithes and offerings.

2. The tithe is the tenth of all one's increase given on a regular basis.

3. It is to be given to the Lord, not to the poor, to friends, nor to family.

4. Generous special offerings should be given above the tithe.

B. The promise is made in verse 10.

V. Guideline #5: Despise not the chastening of the Lord, V. 11-12

A. Learn to expect chastisement from God.

1. Remember that you still do wrong.

2. Remember that as your earthly father loves you, God loves you even more.

3. He chastens you out of love in order to correct you, Heb. 12:6. (There is

no act more fatherly than chastisement.)

4. When He chastens, change. (Do not rebel.)

B. The promise is made in verse 12.

C. Verses 13-26 appeals to the individual to follow these guidelines to wise living.

VI. Guideline #6: Do not hesitate to give to others out of what you have on hand, V. 27-28

A. First of all, give to others what is due, V. 27.

B. Then give to others who need aid, V. 28.

VII. Guideline #7: Do not plan to do evil to anyone, V. 29

VIII. Guideline #8: Strive not with a man without cause, V. 30

IX. Guideline #9: Envy not the oppressor and do not be an oppressor, V. 31-32

Conclusion: Verses 33-35

Lesson #10

THE PATH OF THE WISE CONTRASTED WITH THE PATH OF THE WICKED

Proverbs 4:1-27

Introduction:

The words, wise and righteous, are used synonymously here. The father again appeals

to the children to learn certain basic principles and get insight, V. 1. His teachings will

do good for the child, V. 2. As a youth, he, too, had needed and received the same loving

counsel from his father, V. 3.

The specifics of what his father had said, are in verses 4-9: (1) Get the basic

principles and get insight, v. 4-5; (2) Love wisdom as a good wife and she will bless you

like a good wife would, V. 6; (3) Wisdom is the beginning of a good life, V. 7; (4)

Embrace wisdom, and she will exalt you, V. 8-9. Solomon is an example. The promise of a

longer life is given in verse 10.

I. A chance to choose the right path, V. 11-13

A. The father had pointed out the right path; it was now up to the child to choose

to walk in it, V. 11.

B. A blessing was promised if he walked in the right path, V. 12-13.

II. A warning agaist the wrong path, V. 14-17

A. Do not get involved with the wicked, V. 14-15.

B. These people are nothing but trouble, V. 16-17.

1. One may be their buddy only to become their victim.

4. Or else, they may influence him to victimize someone else.

III. A brighter path to travel, V. 18-19

A. The path of the just (the wise, the righteous) gets brighter all the time. (It

will get brighter still in the hereafter, V. 18.)

B. But the way of the wicked is dark and gloomy. (It will be its darkest in the

hereafter), V. 19

IV. A loving appeal, V. 20-27

A. Be attentive to wise instruction.

1. Learn with the ear, V. 20.

2. Learn with the eyes, V. 21.

3. Learn with the heart, V. 22.

4. Blessings are promised, V. 23.

B. Guard the heart, V. 23.

C. Guard the mouth, V. 24.

D. Guard the eyes, V. 25.

E. Guard the feet, V. 26-27

Lesson # 11

A WARNING AGAINST WAYWARD WOMEN

Proverbs 5:1-23

Introduction:

This is a father-and-son talk between Solomon and one of his sons. It is a very frank

talk about "the birds and the bees." Specifically, it is a warning not to get involved with

a wayward woman. The son is to pay close attention to this instruction so that his lips can

instruct his sons, V.1-2.

I. Special allurements, but with bitter results, V. 3-5

A. Often one of the main attractions of a wayward woman is her mouth, V. 3.

1. Her lips are as sweet as the honeycomb.

2. This primarily refers to what she says. (She speaks with flattery; she

speaks entertainingly; she speaks pleasantries; she speaks suggestively.)

3. The lips would also seem sweet and exciting to kiss. (The wayward woman

would not hesitate to give a passionate kiss.)

B. But the end result of her allurements is bitterness, V. 4-5.

1. Wormwood is a bitter herb.

2. She is as dangerous as a sword.

3. Her ways lead downward toward the grave.

a. The word translated "hell" in verse 5 is "Sheol," the place of

departed spirits.

b. It is made without reference to a place of suffering in this verse,

although she can and does often lead to a liteal burning hell.

II. A dangerous pathway, V. 6-14

A. Her pathway may seem safe and inviting, but it is treacherous and uncertain.

B. The wise man will not even come near her, V. 7-8. (An ounce of prevention is

worth a pound of cure.)

C. The reasons listed for avoiding her are:

1. Lest your honor (glory) be given to others, V. 9a.

2. Lest you suffer at the hands of the cruel. (A jealous husband or protective

father or brother), V. 9b.

3. Lest your wealth and property benefit strangers rather than your own family,

V. 10.

4. Lest your health be broken, V. 11.

5. Lest you have to live with your regrets, V. 12-13.

6. Lest you face disgrace, V. 14.

III. A satisfying fountain from which to drink, V. 15-19

A. A man is to have his own wife, V. 15.

B. It should be common knowledge that he and his wife are happy together, V. 16.

C. He should treasure his wife and seek to guard her chastity, V. 17.

D. There should be frequent, tender, physical love relations between a man and his

wife, V. 18-19

1. This is not against God's will; it is God's plan.

2. To deny one another this attention and affection is against God's will.

3. This should provide a mutually fulfilling life for both.

IV. A stern warning against adultery, V. 20-23

A. God's all seeing eye watches even the most secretive affair, V. 20-21.

1. One may keep an affair secret from others, but not from God.

2. God will surely call a man to account for his sin.

3. God still has the right to determine what is right and what is wrong.

B. Punishment is not necessarily delayed until after death, V. 22-23.

1. God does not always rebuke and punish a man immediately for his sin, but He

does always punish him.

2. One's chances for happiness for his whole life can be ruined for the sake

of a very short time of pleasure.

3. It can actually lead to an early death.

Conclusion:

1. If you will let God direct your ways, you will have a morally clean life, but a

satisfying life.

2. The same warning about wayward women applies to wayward men.

Lesson # 12

FOUR MAJOR DANGERS

Proverbs 6:1-35

Introduction:

A good handbook on successful living must warn about danger that lies ahead.

Sometimes it needs to repeat a warning already given. The dangers in this chapter are common

to all men.

I. The danger of being surety for a friend, V. 1-5

A. To be surety is to pledge to stand good for another's debt, V. 1.

B. There is danger in making such a pledge even for a friend, V. 1.

1. Not all friends are honest; not all can pay their debts; and not all will

turn out to be your friend.

2. If, in an unguarded moment, you have made such a pledge you may have snared

yourself, V. 2.

C. You should deliver yourself as soon as possible, V. 3-4. (You will save yourself

a lot of trouble, V. 5).

D. The implied lesson is: Do not make such pledges, but, if you have, then profit by

your mistake and do not make that mistake again, V. 6-11.

II. The danger of being lazy, V. 6-11

A. God uses the ant as an illustration of industriousness, V. 6.

1. Nobody makes an ant work. (No boss, no supervisor, no rules, V. 7.)

2. Yet she works to provide her needs, V. 8.

a. She has foresight to provide for the winter.

b. She labors hard and long to lay up her

supplies.

B. The sluggard so easily slips into a habit of not working, V. 9-10.

C. He brings poverty upon himself, V. 11.

1. He is like a traveler who meets with an armed robber.

2. Thus, he has robbed himself by his own laziness.

D. The implied lessons are:

1. Not only should one work, but he should save.

2. Since it is important to prepare for winter, it is even more important to

prepare for eternity.

III. The danger of worthless and wicked people, V. 12-19

A. This person is both worthless and wicked, V. 12.

1. The word, naughty, as used here means "worthless."

2. He is totally wicked in character.

3. He is deceitful with his mouth. (Froward, deceitful, lying)

4. He works with others setting you up as a victim. (He gives them a sign with

his eyes, feet or hand, V. 13)

5. He is a habitual liar in his heart, V. 14.

6. He is always plotting something against somebody, V. 14.

7. He sows discord, V. 14.

B. He will eventually bring about his own ruin, V. 15.

C. The implied lesson is that if you are not careful, he can hurt you and do you a

lot of harm.

1. Avoid him if you can.

2. If you cannot avoid him, you had better watch him.

D. God will surely judge such a person, V. 16-19. (Do not do such things and bring

God's judgment on yourself.)

IV. The danger of the adulterous woman, V. 20-35

A. This is a warning repeated from chapter 5.

1. The warning comes in this case from both father and mother, V. 20.

2. It originally came from the Lord, Ex. 20:14.

3. If heeded, this warning could help a person a great deal, V. 22-23.

B. The adulterous woman is not easy to resist.

1. She allures with smooth talk, V. 24.

2. She allures with her physical beauty, V. 25.

3. She allures with her eyes, V. 25.

C. Yet it is dangerous to yield to her temptations.

1. By yielding, men have been brought to poverty, V. 26a.

2. Some have lost their life, V. 26b.

3. There is no way to yield without getting hurt, V. 27-29.

4. One will bring dishonor upon himself, V. 30-33.

5. If the woman is married, one will be in danger from her husband,

V. 34-35.

Conclusion:

These are some of the most common dangers that you will face in life:

1. You can so easily get suckered into having to pay for someone else's debt.

2. You can so easily drift into a pattern of laziness.

3. You can so easily fall the victim of a con artist.

4. You can so easily yield to the temptation of some adulterous person.

You have been warned! If you are wise, you will watch out for the danger.

Lesson # 13

A SECOND WARNING ABOUT THE WAYWARD WOMAN

Proverbs 7:1-27

Introduction:

A word to the wise should be sufficient. But Solomon felt that another warning about

the wayward woman was in order, V. 1-5.

I. An adventurous young man, V. 6-9

A. Solomon sees a young man out roaming at night, V. 6-7a.

1. He probably seeks entertainment and excitement.

2. He seeks companionship with other inexperienced youth. (Heb.-- silly,

foolish, easily enticed)

3. This alone make him a likely victim.

B. The young man does not exercise good judgment, V. 7b-9.

1. He apparently knew about the woman and deliberately went near her house.

2. He probably intended only to go near and watch.

C. This was a mistake.

1. You cannot play with fire without getting burned.

2. You cannot flirt with danger without getting hurt.

3. He should have never gone near her.

II. The cunning woman, V. 10=20

A. The woman was just waiting for such a victim, V. 10.

1. He may not have intended to become her customer, but she intends for him to

be her victim.

2. With a cunning and crafty heart she meets him.

3. In his inexperience, he is no match for her experience and craftiness.

B. Although filled with cunning, she is void of character, V. 11-12.

C. She makes it almost impossible for him to resist, V. 13-18.

1. She stirs his passions, V. 13.

2. She invites him to eat with her, V. 14. (She had meat from the peace

offering; an invitation to drink with a woman would have the same effect.)

3. She made him feel important, V. 15.

4. She offered pleasure and excitement, V. 16-18.

D. She anticipated his objections and answered them, V. 19-20.

1. Her husband would be away and there was no danger from him.

2. Whatever objections one may have to such conduct, she would have an answer.

III. A fallen victim, V. 21-23

A. The pressures that can bear on a young man to sin are very great, V. 21.

B. But he should know that there is grave danger in yielding to such temptations,

V. 22-23.

1. There is the danger of pregnancy. (Hence, lawsuits, child support, unwanted

marriage, etc.)

2. There is the danger of disease. (V. D. for self, for the future wife, for

the health of child or children)

3. There is the danger of getting habited to this way of life. (When you marry

and need to settle down, you may not be able to do so.)

4. There is the danger of breaking up a home. (This involves the husband, the

children, etc.)

5. There is the danger of bad associations. (It puts you in contact with all

manner of drunks, hoodlums, criminals, etc.).

6. There is the danger of emotional problems.

7. There is the danger of punishment from God. (Such conduct is a sin.)

IV. A tender appeal, V. 24-27

A. Solomon was aware that he could not control his children when they were away from

him; thus, he could only appeal, V. 24. (But his appeal was from one who loved

them and was concerned about their welfare.)

B. The appeal was:

1. Do not let your heart be enticed by such a woman, V. 25.

2. Stay away from her and do not become her victim, V. 26-27.

Conclusion:

1. Although addressed to young men, this is good advice for any man.

2. Indirectly, it is also advising the young woman not to become a victim of the wayward

man.

3. A sorry woman has been the downfall of many a man and a sorry man has been the downfall

of many a woman.

4. Indirectly, it also warns a woman not to become a prostitute.

Lesson #14

WISDOM'S QUALIFICATIONS

Proverbs 8:1-36

Introduction:

In chapter 1 Solomon presented wisdom as a woman going through the streets calling for

all to turn in and heed her instructions. In this chapter, she not only invites all, but she

seeks to persuade all of her good qualifications as a teacher, V. 1-5. She offers proof that

she is worth following.

I. Wisdom speaks of excellent things, V. 6-8

A. She speaks of things that are right (righteous), V. 6.

B. She speaks of truth, V. 7.

C. She never recommends wickedness under any circumstances, V. 7.

D. She promotes only righteousness, V. 8.

II. She is easy to understand, V. 9

A. That is, if you are willing to do right.

B. It is only those who do not wish to do right who find her hard to understand.

III. She has valuable information, V. 10-11

A. It is more valuable than silver and gold, V. 10.

B. It is more valuable than rubies, V. 11a.

C. It is more valuable than all things that may be desired, V. 11b. (The salvation of

the soul and the most profitable way of life.)

IV. Illustrations of the things she can teach, V. 12

A. She dwells with prudence and, hence, can tell all about prudence. (Craftiness or

skill)

B. She can help you explore all fields of knowledge.

C. She can teach you witty inventions. (Clever ways of doing things.)

V. The principle upon which she operates, V. 13

A. She operates on the principle of the fear of the Lord. (This first of all involves

repentance and salvation.)

B. It also involves a hatred for evil. (Not following a practice of evil in one's

conduct.)

VI. The special benefits of sitting in her class, V. 14-21

A. She has counsel and guidance, V. 14. (Based on understanding.)

B. She has strength and teaches her pupils to be strong, V. 14. (Kings and princes

have been her pupils, V. 15-16.)

C. She loves all who love her, V. 17. (Especially those who start early in her

classes.)

D. She offers riches and honor, V. 18-21.

VII. Her background, V. 22-30

A. She existed before the world was, V. 22-29.

B. She worked with the Lord in creation, V. 30. (He was well pleased with her.)

VIII. Her special interest in mankind, V. 31

A. Although she is interested in all things that exist, she has a special interest

in the habitable parts of the earth.

B. She delights in people.

Conclusion:

1. If you will enroll in her class and be a good pupil, you will have a great future,

V. 32-35

2. If you will not give this teacher the proper respect, Brother, you have had it! V. 36.

Lesson #15

A CHOICE OF TWO INVITATIONS

Proverbs 9:1-18

Introduction:

In our text two invitations are extended to mankind. One if from Wisdom and one is

from Foolishness.

I. The invitation from Wisdom, V. 1-12

A. Wisdom has a beautiful home, V. 1.

1. This home is not directly symbolic of the Old Testament temple nor of a New

Testament church, but it is symbolic of true beauty.

2. It would also symbolize the rich abundance that wisdom eventually will share

with her guests.

B. Wisdom has prepared an elaborate feast and invited all, V. 2-3.

1. The beasts were killed, the drinks mixed (diluted and spiced) and the table

abundantly prepared.

2. All was in readiness for her guests to receive pleasure and nourishment

(strength).

3. There is a striking similarity to the parable which Jesus gave of the

Wedding Feast, which was given to illustrate the preaching of the gospel,

Matthew 22.

C. The simple are invited to turn and become wise, V. 4-5. (We were all simple at

one time.)

D. In turning to Wisdom, one turns away from the old crowd and from the old way of

life, V. 6.

E. Wisdom's invitation is not well received by all, V. 7-9.

1. It would seem that all would welcome her invitation.

2. But the invitations reprove the simple for their simplicity (the sinner for

his sin) and many rebel at such reproof.

3. But some heed the invitation and are made glad.

F. The real key to a proper response is a reverence and respect for God. V. 10.

1. It first leads to salvation.

2. Then it leads the saved to yield his ways of living.

G. One who does repent and yield will have a much better life than he could have had

any other way, V. 11.

H. Each one will either benefit or suffer according to his response to the invitation,

V. 12.

1. If he heeds the invitation, he is the one who benefits. (The feast benefits

him; not Wisdom.)

2. If he does not heed, then he will suffer the consequences of his own folly.

II. The invitation from the Foolish Woman, V. 13-18

A. The Foolish Woman represents anything other than a reverential fear of God.

1. She represents anything other than repentance, faith and submission to God.

2. She especially represents rebellion against God and His way, V. 13.

B. She is totally without character and class, V. 13.

1. She is clamorous. (Loud and never stops)

2. She is simple and knows nothing.

a. She is not right and what she proposes is not right.

b. She may think that she knows, but she doesn't.

c. She may represent religion, but when she does it is a false religion.

C. She also has a house, but not as fine a house as does Wisdom, V. 14.

D. She also makes a strong appeal to men, V. 15-16.

E. She offers temporary pleasures, but nothing of lasting value, V. 17.

F. She tries to keep her victims blinded to the danger they are in, V. 18.

1. We have already seen in chapter 7 that trouble, poverty, sickness and death

can result from a visit to the harlot.

2. This illustrates the death and everlasting torment of all who choose

Foolishness instead of Wisdom.

Conclusion:

The two invitations are extended. One makes his own choice. He benefits or suffers

accordingly.

Lesson #16

THE PARENTS AND THE CHILD

Proverbs 10:1

Introduction:

Chapters 1-9 are the inspired introduction to the whole collection of proverbs. Chapter

10 begins the collection. Thus, the new caption is given: "The proverbs of Solomon," V. 1a.

Verse one also contains a proverb which summarizes and repeats the theme of the

introduction given in chapters 1-9.

I. The introductory proverb, V. 1

A. The theme of chapters 1-9 is that the fear of the Lord is the beginning of wisdom,

Pro. 1:7.

1. By turning to the Lord for salvation and then by turning to the Lord for

guidance, one can find the most joyous and profitable course of life.

2. The son who is wise enough to do this will make his parents to rejoice, V. 1.

B. The father and mother not only have a natural concern for a son, but have a

responsibility to train him.

C. The proverb contains a contrast.

1. The father of the wise son rejoices.

2. The mother of the unwise son grieves.

3. The conclusion is: Both parents are affected. If the son is wise, they

rejoice; if he is unwise they grieve.

II. The role of the parents

A. A son may be wise in spite of the lack of proper training by his parents,

II Kings 22:2; 21:20.

B. A son may be foolish in spite of proper training by parents, II Kings 23:34, 36-37.

C. Most children will go the way the parents train them, I Kings 22:43, 52.

1. A parent trains by what he tells his son.

2. A parent trains by what his son sees him do.

3. A parent trains by what he requires his son to do.

4. A parent trains by discipline of the child.

C. If the parent successfully trains his child in wisdom from God, then he will

rejoice.

D. If the parent is unsuccessful in this training, he will have a reason to regret it.

III. The role of the child

A. God has set forth instruction in the way of wisdom.

1. If your parents have taught you well, then you have been exceptionally

blessed.

2. If your parents have not taught you, then you need to seek wisdom from God

without their help.

3. The word of God is the textbook, the house of God is the classroom and the

Holy Spirit is the instructor.

B. The decision to follow the instructions is up to you.

1. The parents can instruct you, set the example before you, encourage you and

even discipline you, but they cannot live your life for you.

2. If you choose not to follow God's counsel, you will suffer the consequences

and you will cause your parents untold sorrow.

3. If you choose not to follow God's counsel, you can blame none but yourself.

(You made your own choice.)

4. If you choose to follow God's counsel, you will reap great benefits and you

will cause your parents to rejoice.

Conclusion:

If you have chosen to seek God's wisdom, then the proverbs which follow will give you

an insight into that wisdom. Study them carefully, prayerfully and submissively.

Lesson #17

MONEY, WORK AND RIGHTEOUSNESS

Proverbs 10:2-8

Introduction:

Children learn early to desire money. They want nickels, dimes and quarters. By the

time they reach their teens they want dollars, fives, tens and twenties. By adulthood they

want twenties, hundreds and thousands. But it is important to learn early that the desire for

money should be curbed, I Tim. 6:10.

I. A warning about money, V. 2

A. "Treasures of wickedness profit nothing..."

1. This means treasures that are gained by wicked means. (Robbery, theft,

false claims, trickery, bribery, prostitution, liquor, dope, gambling,

racketeering or any wrong doing.)

2. This kind of gain profits nothing.

3. To the greedy heart, they must seem as gain. (Particularly when the gain

is received fast and in abundance)

4. But in reality these gains bring pain and suffering. (Ask Judas about the

30 pieces of silver or Ahab about Naboth's vineyard.)

B. On the other hand, following God's will may not get as much or as fast, but it is

a lot safer and a lot more beneficial.

II. A better way of getting money, V. 3-5

A. A better way is to trust the Lord.

1. The Lord will not suffer the righteous to starve, V. 3a, Psalm 23:1.

2. He will take away the substance of the wicked, V. 3b.

B. Also a better way is honest and honorable work.

1. Laziness will get nowhere, V. 4a.

a. One is not to ask God to supply and then do nothing himself. (He is to

work and trust God to bless his work.)

b. God has not promised to supply the need of the lazy.

c. Nor has He instructed the diligent to supply the need of the lazy.

C. The wise will take advantage of his opportunity to work and get gain, V. 5.

III. The hand of God involved, V. 6

A. God will add His blessings to one who lives righteously and works honestly, V. 6.

B. God will punish the wicked with injury, V. 6.

IV. An added incentive, V. 7

A. Hard working, honest, righteous people are remembered with respect even after they

are dead and gone, V. 7a.

B. The memory of the wicked is despised, V. 7b.

Conclusion:

The wise will profit by these instructions, but the unwise will not, V. 8. Money is

desirable, but it should only be gained in a way that will please God. God will bless those

who please Him and punish those who rebel against His will. Those who do God's will in seeking

to get gain can depend of the Lord for His help and blessings.

Lesson #18

CHOOSING BETWEEN A SUCCESSFUL LIFE OR A TRAGIC FAILUIRE

Proverbs 10:9-32

Introduction:

In our last lesson we saw that it takes more than hard work and the accumulation of

money to make life a success. It takes the living of a righteous life. The choice is up

to each individual. But one ought to know what he chooses before he makes his choice.

I. A foundation for success or failure, V. 9-13

A. One who walks uprightly can walk with confidence, while one who does not will walk

in fear of being found out, V. 9.

B. One who causes trouble for others brings trouble on himself, V. 10.

C. One can choose righteousness and find an inner strength or he can face the violence

of life with this strength, V. 11.

D. Hatred is sin and causes trouble both for others and for self; love helps to make a

peaceable life, V.12.

E. The choice is: Learn wisdom or bring suffering upon yourself, V. 13.

II. Accumulating wisdom or folly, V. 14-17

A. Wise men lay up wisdom, V. 14. (The foolish accumulate folly and hasten their

downfall.)

B. Accumulating wealth is a protection in a material sense, V. 15. (Even so,

accumulating wisdom is a protection in a similar way.)

C. There are two kinds of fruitage in life: Life building or life destroying, V. 16.

D. One who heeds wise instruction becomes wise, one who does not makes grave mistakes,

V. 17. (The instruction comes through God's word, parents, preachers and teachers;

hence, through godly people.)

III. Special warnings, V. 18-21

A. Another warning about hatred is given, V. 18.

1. One warning has already been given, V. 12.

2. Hatred hidden within is dangerous, V. 18.

3. Hatred brought out in the open through slander is also dangerous, V. 18.

4. It all produces strife, V. 12.

B. A warning about a loose tongue is given, V. 19-21.

IV. Blessings or catastrophe, V. 22-25

A. Blessings come from the Lord, V. 22. (God had always rather bless a man than to

hurt him.)

B. It is the sport of fools to do wickedness, V. 23 (a tragic sport).

C. The fear of the wicked will be realized and the hope of the righteous will be

realized, V. 24.

1. The unrighteous fear retribution and punishment.

2. The righteous hope for, look for and expect blessings and rewards.

D. After the storm of judgment only the righteous will survive, V. 25.

V. Another special warning, V. 26

A. One is reminded of the effect of vinegar on the teeth and smoke in the eyes.

B. The lazy person is just as perplexing to an employer.

C. Not only should you live a righteous life, but you should seek righteous and

industrious workers to employ.

VI. A summary, V. 27-32

A. By righteousness one can lengthen his life; by sin he can shorten it, V. 27.

B. Righteousness can make the difference between being glad and being disheartened,

V. 28.

C. Righteousness can make the difference between strength and weakness, V. 29.

D. The righteous will inhabit the earth and, thus, his blessings will extend into the

next life, V. 30.

E. The use of the tongue will determine whether it will be a blessing or a curse,

V. 31-32.

Conclusion:

You can choose between being a success or a failure by choosing between righteousness

and sin. You never loose by choosing to do right; you always gain. Never choose a

get-rich-quick scheme. Always do God's will and God will bless.

Lesson #19

HOW TO DEAL WITH OTHERS

Proverbs 11:1-15

Introduction:

In chapter ten we learned that it takes more than money to make a successful life.

Solomon taught us about money, work and righteousness. We learned that the righteous life

is a successful life and a wicked life is never successful, but is a tragic failure. In this

lesson Solomon teaches us some basics in dealing with people.

I. Be honest in your dealings with others, V. 1

A. Dishonesty displeases God and He will punish it.

B. Honesty pleases God and He will bless it

II. Be humble in your dealings with others, V. 2

A. Do not lift yourself up in your own eyes above others.

B. Pride is a sin and will bring shame because God punishes the sinner.

C. Being lowly in your own sight is wise because it brings the blessings of God.

III. Be right in your dealings with others, V. 3-8

A. A desire to do right will be a guide to the upright, V. 3a.

B. An uncontrolled lust will bring downfall, V. 3b.

C. Riches are not as profitable as righteousness, V. 4-6.

1. They will not help when God is dealing out punishment, V. 4a.

2. Only righteousness will help then, V. 4b.

3. A desire to do right leads to the most profitable course of action, V. 5a.

4. A desire to do evil brings about downfall, V.5b.

5. God does not punish a man for a wrong he has not done, V. 6a.

6. Those who do wrong bring punishment on themselves, V. 6b.

D. Righteousness is profitable even beyond death, V. 7.

1. There will be reward in heaven, V. 7a.

2. For the unrighteous, all hope will be gone, V. 7b.

E. In life when trouble does come for the righteous (and it will come), there is

deliverance, V. 8a. (But the wicked will take their place in trouble, V. 8b.)

IV. Be real in your dealings with others, V. 9

A. Do not pretend to be righteous when you are not.

B. Do not pretend to be a friend when you are not. (Do not be a double dealing

hypocrite.)

C. Others may not see through your hypocrisy, but God can and He will punish.

V. Be kind in your dealings with others, V. 10

A. One who has been good to others gains their good wishes and they will rejoice when

he is blessed, V. 10a.

B. In sharp contrast, one who has lied, stolen, cheated, cursed, slandered and

otherwise hurt others will be despised and they will rejoice at his death, V. 10.

VI. Be a blessing to others, V. 11

A. A whole city can be blessed by the upright, V. 11a. (By their good deeds, good

counsel, good influence and prayers)

B. But wicked men are a curse to a city, V. 11b.

VII. Be loving toward others, V. 12-13

A. Do not be bitter toward others, V. 12a.

B. Especially do not speak bitterly toward them or about them, V. 12b.

C. Do not become a tale bearer, V. 13a.

D. Be loving and silent about his faults, V. 13b.

VIII. Be respectful of other's ideas, V. 14

A. People who live together should work together toward solving mutual problems.

B. You should be willing to contribute with your own counsel.

C. You should be willing to listen to others and cooperate with them. (Do not push

your will off on the group.)

IX. Be cautious about being suckered by strangers, V. 15

A. Do not be a surety for a stranger.

B. The verse does not say so, but it implies that you should go slow about becoming

surety even for a friend.

Conclusion:

The main thought that runs throughout this lesson is that if you do right, God will

bless you; if you do wrong God will punish you.

Lesson #20

THE IMPORTANCE OF DOING RIGHT AS YOU DEAL WITH OTHERS

Proverbs 11:16-31

Introduction:

In the first 15 verses we learned some of the basics in dealing with others. This

lesson continues that same line of thought.

I. Ladies, be gracious , V. 16

A. Literally, be "a woman of grace," (That is, be a woman which shows grace, mercy,

compassion or favor toward others.)

B. She retains honor. (She will be honored by others and, more importantly, the Lord

will honor her.)

C. As strong men get riches, she will get honor.

D. Some women in the Bible who got such honor are Deborah, Esther, Sarah, Hannah, Lois,

Eunice, Mary, Dorcas, etc.

II. Gentlemen, be merciful, V. 17

A. The merciful man shall obtain mercy (Mt. 5:7), and hence, the merciful brings good

upon himself.

B. The cruel brings cruelty upon himself, Gal. 6:7.

III. All, be righteous, V. 18-21

A. The wicked deceive others and thus, in the long run, deceive themselves, V. 18a.

B. The righteous sow seed that will bring a sure reward. (In this life and in the

hereafter.)

C. Righteousness tends to make life, V. 19a.

D. Evil tends to destroy life, V. 19b.

E. The froward heart (perverse, false, deceitful) is an abomination to the Lord,

V. 20a. (The perverse heart produces evil actions, Mt. 15:19.)

F. The upright of heart are a delight to the Lord, V. 20b. (The changed heart produces

righteous deeds.)

G. The wicked shall not go unpunished, V. 21a. (Not in this life nor in the next)

H. The righteous shall be delivered, V. 21b.

1. Some interpret this verse "the descendants of the righteous."

2. In view of the contrast with the wicked shown in the verse, it seems best to

interpret it "the righteous seed," and hence, "the righteous ones." (This does

not mean that the righteous do not suffer hardships nor martyrdom; but it

does mean that one way or another, God will deliver them.)

IV. Be beautiful inwardly, V. 22

A. A jewel (ring) of gold in a swine's snout is beautiful, but its beauty cannot be

appreciated because of its surroundings. (It is worn by a dirty pig, stuck in the

mud and slop.)

B. The physical beauty of an immoral woman cannot be appreciated because of the immoral

filth in her life.

C. Inward (spiritual) beauty is more to be appreciated and enjoyed.

V. Be desirous of doing good, V. 23

A. The idea is not that he desires good for self, but that he desires to do good.

(Good to others and good in God's sight.)

B. The idea is also that because of his desire to do good, good shall happen to him.

C. All the wicked can expect is for the wrath of God to be poured out upon them.

(Their expectation of good will meet with disappointment.)

VI. Be generous, V. 24-26

A. Some are generous to the point that it seemingly would deprive them, but it results

in increase, V. 24a.

B. Some are stingy to the point that it would seem they should have a lot, but they do

not, V. 24b.

C. The liberal are blessed of God for their liberality, V. 25.

D. One who holds back the sale of grain trying to run up the price does not gain the

favor of either men or God, V. 26.

VII. Be deligent in good things, V. 27

A. Actively seek to do good.

B. Thereby you will receive good blessings from God.

VIII. Be trustful of God, V. 28

A. Do not depend on your riches.

B. Depend on God.

IX. Be kind toward the family, V. 29

A. These are the people you live with every day. (You certainly cannot have a happy

life unless you learn to get along with them.)

B. Inheriting the wind could have two meanings:

1. They inherit nothing. (Air)

2. They inherit destruction. (Storm)

X. Be productive of the right kind of fruit, V. 30a

A. This is the fruit of the Spirit of God in your life, Gal. 5:22-23.

B. This is in contrast to the fruit of the depraved flesh, Gal. 5:19-21.

C. The fruit of righteousness is very satisfying.

XI. Be wlse, and hence, be a soul-wilnner, V. 30b

A. One who gains wisdom will win souls.

B. One who does win souls demonstrates his wisdom.

Conclusion:

Even the righteous are recompensed (punished, chastised) for their wrong doings. How

much more the unredeemed sinner will be punished for his wrong, V. 31.

Lesson #21

FORMULA FOR A GOOD LIFE

Proverbs 12:1-11

Introduction:

Proverbs is the "How To" book of the Bible. It tells us how to have a successful life.

The proverbs proper begin in chapter 10. That chapter deals first with the basics: How to cope

with money, work and righteous living. Chapter 11 shows us the basics of how to deal with

others. Chapter 12 shows us how to build a good life.

I. A willingness to learn, V. 1

A. One who loves to be instructed will learn, V. 1a.

1. No man should be satisfied to go through life without learning more than what

he knows right now. (He is not equipped for life as he is. He needs to learn

more.)

2. The need for more learning points out the need to be willing to be instructed.

(My sister-in-law said of my brother, "Let me tell you about Charles. He don't

want to learn nothing he don't already know.")

B. One should be willing to be reproved (corrected) in order to learn right, V. 1b.

1. It is with correction that he will learn to improve.

2. One who is not willing to be corrected is brutish. (Not any smarter than

the dumb brute.)

II. A desire to have the favor of God, V. 2

A. "A good man obtaineth the favor of the Lord," V. 2.

1. He recognizes God as the source of all blessings.

2. He seeks and gets God's blessings because God blesses those who do His will.

B. The man who ignores the will of God will meet with God's condemnation and punishment.

III. A desire to do right V. 3

A. A plant cannot grow and develop without getting its roots into the soil.

B. A man cannot grow and develop a good life by wicked living, V. 3a.

C. Only by living a righteous life can he get his roots in the soil, V. 3b.

IV. A good home, V. 4

A. A virtuous wife is a blessing to her husband, V. 4a.

B. But a bad wife is as rottenness to the bones, V. 4b. (She is from the Devil;

she is a misery to him, and can eventually ruin him.)

C. The same is true from the opposite side of the family. (A good husband is a

blessing to a wife and a bad husband is a misery to her.)

V. A just and honest mind, V. 5

A. He does not allow his mind to entertain thoughts of dealing unjustly with others.

B. But the mind of the wicked is continually scheming how to beat somebody out of

something.

VI. A controlled tongue, V. 6

A. The words of the wicked spring from a murderous attitude, V. 6a. (They are like

swords that pierce the heart.)

B. But an upright man shows kindness to others and thereby gains kindness for himself.

(He delivers himself.)

VII. A righteous character, V. 7

A. The wicked will eventually bring about their own downfall. (Retribution from men;

punishment from God)

B. The entire household of the righteous are blessed.

VIII. A wise head (or heart), V. 8

A. The praise that a man rightly earns is in keeping with the amount of wisdom that

he displays.

B. The person with a perverse (crooked) heart earns every bit of contempt that he

will get.

IX. An humble attitude, V. 9

A. The word translated "despised" means "lowly;" the word translated "hath a servant"

means "serve himself."

1. The idea is that he is of lowly circumstances and does not have a hired

servant, but he himself does the work which a servant would do in a wealthy

household.

2. But he willingly accepts this humble position and does not try to appear as

something he is not.

B. That humble person is better off than the man who is also poor, but takes bread

money and hires a servant just to put on airs.

X. A compassionate heart, V. 10

A. Righteousness produces a heart of compassion that is even compassionate to one's

animals. (He will feed them well, not overwork them and even feel for them.)

B. Wickedness produces such hard-heartedness that even his kindest deeds are cruel.

XI. An industrious hand, V. 11

A. He is willing to work and he will be fed.

B. The lazy perosn is too lazy to work but follows vain pursuits and will go lacking.

Conclusion:

1. Be willing to learn.

2. Seek the favor of God.

3. Seek to do right.

4. Be a good wife or husband. If you are looking for a mate, seek a good companion.

5. Be just and honest with others.

6. Seek to control your tongue.

7. Build an upright character.

8. Seek wisdom from Him who is all wise.

9. Be humble (willing to accept the second best --- or lower.)

10. Be compassionate.

11. Do not be afraid of work.

Lesson #22

WHAT TO DO IN VARIOUS SITUATIONS

Proverbs 12:12-28

Introduction:

We can better understand each of these proverbs if we imagine ourselves faced with a

certain situation and then look to the proverb to reveal to us what to do. There will be some

overlapping and some repetition of principles already set forth.

I. What to do when you desire the things that belong to someone else, V. 12

A. It is wickedness to covet what others have. (That principle was set forth in the

law, Ex. 20:17.)

B. An uncontrolled desire to get what others possess leads to an unending cycle of sin.

(The wicked acquire unjust gain and other wicked people seek to take it from them.)

C. The righteous are pictured as a plant which produces a sufficient and satisfying

harvest.

II. What to do when evil men set traps for you, V. 13

A. Evil men often set traps, designed to catch and hurt the righteous.

B. God works it so that eventually they are caught in their own traps.

C. Do right and trust the Lord to work things out.

III. What to do in word and deed, V. 14

A. The principle set forth here is that one reaps what he sows.

B. When his lips speak righteously and when his deeds are righteous he reaps fruitage

in his own life that is very satisfying.

IV. What to do when you are reproved and rebuked, V. 15

A. Anyone is subject to being wrong. (We all are wrong at times.)

B. Only a foolish man will insist that he is right when he is not. (He is right in his

own eyes regardless.)

C. It is a wise person who readily accepts constructive criticism.

1. Perhaps one is even wiser when he is able to profit from destructive criticism.

2. One is especially wise to accept correction from the Lord.

V. What to do when you are wronged by someone else, V. 16

A. The foolish person is angry about it and he soon lets everybody know that he is

offended. (Hey, look everybody! Look what So-and-so did to me! Poor me!")

B. The prudent man does not reveal to others that he has been wronged. (If he speaks

to anybody about it, he speaks directly to the one who wronged him.)

VI. What to do about telling the truth, V. 17

A. Is it okay to tell just a little bitty white lie --- sometimes?

1. No! One should tell the truth at all times.

2. Only the truth pleases God and brings His blessings. (Doctrinal truth as

well as historical truth)

3. Sometimes the truth is hard to face up to, but it is still best.

B. One who tells a lie is a false witness and displeases God.

1. He may tell a lie outright and openly.

2. More often he is given to the use of deceit to try to cover the lie.

VII. What to do about the feelings of others, V. 18

A. Some deliberately use words to jab at others as with a sword.

B. But the wise use the tongue to sooth, quiet and heal the feelings of others.

VIII. What to do to make others believe you, V. 19

A. Tell the truth; it will stand the test of time and be established. (All truth

will eventually be believed.)

B. A lie may be believed, but only temporarily. (For the blink of an eye.)

IX. What to do about the temptation to deceive somebody, V. 20

A. This proverb points out that the deceiver is doing an evil thing.

1. Something is wrong in the heart.

2. The implication is that it will always bring trouble. (Trouble for you and

trouble for them.)

B. It is always best not to be a trouble maker; it is best to be a counselor of

peace and, thus, bring joy to others and to yourself.

X. What to do about misfortunes and calamities that come upon you, V. 21

A. This proverb says that there will be no evil calamity_ to come upon the righteous.

(This poses a problem: What about Job? What about the apostles who were martyred

for Christ?)

B. Let us assume that the proverb means just exactly what it says.

1. That implies that some of the calamities which come upon us, we bring upon

ourselves by our wrong doing. (But that still does not answer all of the

problem.)

2. It implies that some of the things which appear to be calamities are not,

Job 42:12; Matt. 10:28; Rom. 8:28.

C. The real calamity comes upon the wicked.

XI. What to do about lying, V. 22

A. Face it. Lying lips are an abomination to the Lord. (The saved, the unsaved, you,

me, or anybody)

B. The only way to delight the Lord is to not tell lies either in word or deed.

1. If you have a habit of lying, break the habit.

2. If you do not have the habit, do not get started.

XII. What to do when to tell what you know would do harm to others, V. 23

A. There are such instances:

1. When you know things about others which should not be told.

2. When you know doctrinal truth which the people are not yet ready to hear.

(Feed them milk first and meat later)

B. The foolish blurt out what they know no matter who it hurts.

XIII. What to do about ambition, V. 24

A. Is it wrong to pursue ambitions and try to get ahead?

B. No, but the way to try to get ahead is by honest labor.

C. The diligent will get ahead and the lazy will not get ahead.

XIV. What to do with a heavy heart, V. 25

A. Recognize the principles:

1. A troubled heart can hamper the whole life. (From the heart spring the issues

of life.)

2. A cheerful heart can help make the whole life better.

B. Therefore:

1. If your heart is heavy, cast your burdens on the Lord.

2. If you see someone else with a heavy heart, speak a word of encouragement.

XV. What to do about setting an example for others, V. 26

A. One translation reads, "The righteous guideth his neighbor aright."

B. He guides by setting an example, I Tim. 4:12.

C. By setting a bad example one destroys his friend.

XVI. What to do about laziness, V. 27

A. The lazy do not take advantage of their opportunities.

B. The diligent are blessed by their hard work.

XVII. What to do about life and eternity, V. 28

A. Righteousness is a blessing in this life and the next.

B. Hence, the thing to do is to become righteous by faith and then follow righteousness

in deeds.

Conclusion:

1. There is no way to ignore these principles and have a good life.

2. There is no way to follow them and fail to have a good life.

Lesson #23

THE BENEFIT OF FOLLOWING GOOD INSTRUCTIONS

Proverbs 13:1-25

Introduction:

This chapter sets forth the idea that if you seek and follow good instructions you will

benefit in every way. The kind of instruction under consideration is that which is from God.

Following these instructions produce righteousness.

I. Introductory proverbs, V. 1-3

A. These three proverbs set forth themes that will be repeated throughout this chapter,

V. 1.

B. One is wise to receive good instruction, including correction, V. 2.

C. Control of the tongue is a key item in a successful life, V. 3.

II. Proverbs about material things, V. 4-12

A. It is foolish to be lazy, V. 4. (It is God's will for every person to work.)

B. The righteous will not lie to get gain, V. 5. (It is not wise to do so.)

C. Righteousness is more necessary to genuine success than wealth, V. 6.

D. A caution is sounded about pretence concerning money, V. 7.

1. Some pretend to be rich when they are not.

2. Some pretend to be poor when they are not.

3. Both is a mistake.

E. It is desirable to work and save, V. 8.

1. Those who have accumulated some material wealth will find it a help in case

of emergency.

2. The poor have no such help.

F. Righteousness, not riches, brings rejoicing, V. 9.

G. Pride, so often associated with a desire to be rich, brings only contention, V. 10.

H. God approves of work as a way to get gain, V. 11.

I. A caution about desire for material things, V. 12:

1. A desire unfulfilled can be very disappointing.

2. A desire fulfilled can be very satisfying.

3. We need to be careful not let our desires dwell overly much on material

wealth.

4. We should be careful about how we go about trying to get what we do desire.

(An unlawful effort to get gain will bring only disappointment in the long

run.)

III. Proverbs about instructions (From God), V. 13-17

A. One despising instruction will be hurt; one seeking good instruction will be

rewarded, V. 13.

B. Good instruction is like a fountain of life; to avoid good instruction is a

dangerous trap, V. 14.

C. Good understanding (wisdom) brings favor, V. 15.

D. Every wise man follows that which is right, V. 16.

E. A faithful messenger (from the Lord) brings health and healing, V. 17.

1. A wicked messenger (a servant of a master) is slothful in delivering the

message and is punished.

2. A faithful servant serves his master and those to whom he delivers the

message.

3. So a faithful messenger (teacher) from the Lord can bless the lives of his

students.

IV. Proverbs about obedience to God's instructions, V. 18-25

A. Disregard to the word will bring poverty and destruction, V. 18.

B. Those who are obedient to the word will find sweet success, V. 19.

C. Those who associate with the wise (righteous) will learn from them and profit by

that association, V. 20.

D. The disobedient are punished and the obedient rewarded, V. 21.

E. Even descendants are benefited by one's righteousness, V. 22.

F. Righteousness and good judgment helps to put food on the table, V. 23.

G. One who loves his son will teach him to be obedient to the Lord, V. 24. (He may

have to chasten him in the process of teaching him.)

H. Righteousness is a better guarantee that life's needs will be met than anything

else, V. 25.

Lesson #24

THE KIND OF PERSON ONE OUGHT TO BE

Proverbs 14:1-9

Introduction:

Living a successful life depends more on what one is than on what he has or what his

position is. These proverbs make the following suggestions:

I. Be a good companion at home, V. 1

A. This proverb speaks concerning being a good wife.

1. A good wife is vital to a good home; she strengthens and builds her home.

2. A good wife can do a lot to make up the deficiencies in a husband. (If he

lets down in character or understanding.)

B. In contrast, a bad wife can destroy her home.

1. It would be bad enough for someone else to destroy it.

2. It is even worse for her to destroy her own house. (She hurts her husband,

her children and herself.)

3. The best efforts of a good husband may be unable to save the home.

C. The implication is that the man ought also to be a good husband.

II. Be upright in deed, V. 2

A. This has to do with more than just the home. (One is to be upright in all of his

ways --- in the home, work, at play, at school, etc.)

1. This begins with an attitude of reverence toward the Lord.

2. He does right because that is what the Lord asks.

B. One who does not fear the Lord is not concerned with doing right and, therefore,

he does wrong.

III. Be humble and, hence, kind in speech, V. 3

A. The proud of heart speak harshly toward others.

1. It is as though their words were a rod with which they beat others.

2. The rod with which they beat others will eventually beat themselves.

B. The humble of heart speak kindly toward others. (Hence, they are wise and bring

good to themselves.)

IV. Be a hard worker, V. 4

A. Oxen are a symbol of hard work, but in the olden days one had to have oxen in order

to harvest a crop.

B. The idea is that it takes hard work to succeed in whatever line of work one may

pursue.

V. Be a faithful witness, V. 5

A. An honest truthful man will be a truthful witness. (He cannot be bought off nor

scared off.)

B. On the other hand, one who is basically dishonest does not have to be bribed nor

threatened; he will lie for the pleasure of it.

VI. Be open to God's teachings, V. 6

A. A scorner (as use here) is one who disregards instruction from the Lord.

1. He seeks wisdom, but not from the right source.

2. Therefore, he seeks wisdom, but does not find it.

B. On the other hand, one who is not a scorner, one who is willing to let the Lord

instruct him finds understanding.

1. He may not be as intellectual as the scorner.

2. But he is a lot wiser because he will let the Lord teach him.

VII. Be choicy about the friends you keep, V. 7

A. It is not the number of friends you have that is most important, but the kind of

friends.

B. The lips of a foolish man pour out foolishness. (If you stay around him, he will

feed your mind with foolishness.)

C. You should not keep company with him.

VIII. Be watchful of yourself, V. 8

A. It is just a matter of wisdom to know yourself as best you can.

1. Seek to know your motives.

2. Seek to know your limitations.

3. Seek to know your capabilities.

B. The foolish not only deceive others, but they actually deceive themselves.

IX. Be disapproving toward sin, V. 9

A. The foolish take sin very lightly.

1. They laugh and make sport of sin; they do not take sin very seriously.

2. Their approval of sin will lead them into trouble.

B. But the righteous abhor sin.

1. They abhor it in their own lives, Rom. 7:15.

2. They abhor it in the lives of others, II Peter 2:8.

Lesson #25

GETTING AN INSIGHT INTO LIFE

Proverbs 14:10-18

Introduction:

A careful study of these proverbs will give one an insight into life the way it really

is. It helps him to understand what life is really all about.

I. The privacy of the heart, V. 10

A. Nobody knows the inward private troubles. (One can put on a smile and have a cheery

voice and nobody knows.)

B. Nobody knows the personal private joys which one experiences. (We may share some of

our troubles and joys, but not all.)

C. Lessons:

1. Do not be overly critical of others; they may bear some heavy a load of which

you know nothing.

2. Do not try to pry too deeply into the other fellow's personal affairs.

II. The well-being of the home, V. 11

A. There is no way that a home can be firmly established by wickedness.

1. Indeed, the wicked may prosper temporarily, even gaining a house with all of

its fineries. (The house here is symbolic of riches.)

2. But the house of the wicked shall be overthrown.

B. The upright may not prosper as much materially.

1. They may be forced to dwell in a tabernacle or tent. (The tent contrasted

with the house is symbolic of poverty.)

2. But the home of the upright is far better established even in poverty than

the home of the wicked which is in riches. (Not that all of the upright are

in poverty, but even if they are, they are better off than the wicked.)

III. A deceptive lifestyle, V. 12

A. Just because a way seems right to man does not mean that God will approve.

1. It may meet the approval of society.

2. It may meet the approval of the family.

3. It may meet the approval of religion.

4. It may be within the bounds of the law.

B. But if God disapproves, then it will bring destruction.

C. The sole question about one's attitude, actions, or beliefs is: "Does it have the

approval of God.?"

IV. The shallowness of laughter and pleasure, V. 13

A. Even while one is laughing, there can be much hidden sorrow in the heart.

B. When laughter is over, the reality of the sorrow must be faced.

C. That is why our goal in life should not be outward superficial temporary pleasure,

but real joy within which lasts forever.

V. A backslider in heart, V. 14

A. This person is not yet in outward open rebellion to God.

1. He is not a heretic in belief nor a transgressor in actions.

2. But he secretly harbors sinful desires. (Maybe lust, covetousness, malice,

etc.)

B. But whatever his secret sin may be, he will get his fill of those sins to his own

regret.

C. In contrast, the good man will also be filled by his own inward godly desires much

to his own satisfaction.

VI. The naive, V. 15

A. The simple (naive) are gullible and will believe just about anything anybody will

tell them. (They believe the lying gossip, the deceitful super-salesman, the slick

politician, the smooth tongue false religionist)

B. The prudent person is cautious about whom he believes and what he believes.

VII. A fear of evil, V. 16

A. The wise fear to get involved in evil. (He wisely departs; literally, he turns

aside and avoids getting involved.)

B. The foolish person goes blundering on, unaware of the danger involved.

VIII. A quick temper, V. 17a

A. A person with a fiery temper can get into more trouble in a minute than he can get

out of in many years.

B. It, therefore, pays to learn to control the temper.

IX. A shrewd conniver. V, 17b

A. In contrast to the quick tempered man, this is one who takes his time and works

out a shrewd deliberate plan of evil.

B. He is soon recognized as being evil and is despised and hated by all who know him.

X. An increase of either folly or wisdom, V. 18

A. Nobody stays just as he is; he increases either in folly or in wisdom.

B. The simple inherit (acquire) folly. (They increase in folly.)

C. The wise are crowned with knowledge. (They are surrounded by wisdom as it

increases.)

Conclusion:

1. Recognize that when you see another person there is an inner person whom you do not see.

He has both joy and sorrow which you do not know about. Be patient and understanding.

2. Establish your home in righteousness.

3. Pattern your life after the teachings of God.

4. Seek not merely temporal pleasure and laughter, but seek the deeper joys that come

through the Lord.

5. Watch out for those secret desires of the heart to sin. That can be like the fellow who

fed the cub lion until it became fully grown and killed him.

6. Do not be gullible. Measure what you hear by the standard of truth.

7. Fear to get involved with evil. Avoid it like you would a poisonous snake.

8. Guard your temper. Count to ten, and pray while you count.

9. Do not be a conniver. A conniver is despised by both men and God.

10. You are going to increase in either wisdom or folly. Make it wisdom.

Lesson #26

THE PEOPLE WITH ALL THE ADVANTAGE

Proverbs 14:19-27

Introduction:

Sometimes we may get the impression that the rich and the powerful have all of the

advantage in life. It is true that certain people have all the advantage, but it is not

necessarily the rich and the powerful. It is the ones who sit in Wisdom's class and who

follow her instructions.

I. The advantage of the righteous over the wicked, V. 19

A. There are times when the wicked seem to take advantage of the righteous in this

life.

B. But the time will come when the wicked will bow to the righteous.

1. Joseph's brothers eventually bowed before Joseph.

2. Haman had to bow before Mordecai.

3. The wicked will one day bow to the Lord and admit that we were right about

the Lord.

II. The advantage of the merciful over the unmerciful, V. 20-22

A. The poor are hated and abused because of their poverty and their ability to defend

themselves and seemingly are at a great disadvantage, V. 20a.

B. The rich have many friends because of their riches and seemingly have the advantage,

V. 20b. (But these are only fair-weather friends and, therefore, offer no real

advantage at all. The Lord is a true Friend who sticks closer than a brother.)

C. Those who hate and despise the poor and abuse them sin against God, V. 21a. (This

in reality puts the abuser at a disadvantage.)

D. Those who show mercy to the poor please the Lord and, thus, bring happiness to

themselves, V. 21b.

E. Those who plot and scheme to take advantage of others meet with the disapproval of

God. (God sees their evil deeds and will call for a reckoning, V. 22a.)

F. Those who show mercy and contend for truth meet with the approval of God. (They

will obtain mercy, V. 22b).

III. The advantage of the workers over the talkers, v. 23

A. This verse in not to be understood as speaking out against wise counsel nor against

the giving of wise instruction.

1. Some talk is an aid to work.

2. But it does speak out against those who want to substitute talk for work.

B. In the final analysis, it is not the talkers who will get the work done, but the

workers.

IV. The advantage of the wise over the foolish, V. 24

A. The wise seek the will of God, they apply themselves to learn, they apply themselves

to labor and they trust God to add His blessings.

B. They will be crowned with the fruit of their labors. (They will have something to

show for their labors.)

C. On the other hand, all the foolish will have in the long run will be their folly.

V. The advantatge of the true witness over the deceitful witness, V. 25

A. The illustration given in the proverb is a court trial.

1. When one is falsely accused before the court a faithful witness can deliver

him by telling the truth.

2. But a deceitful witness would only speak more lies and, thus, do him harm.

B. The implication is that in due time the truthful witness would be rewarded for his

deed and the deceitful liar would be repaid.

C. This principle applies not only to court trials, but has many applications to life.

VI. The advantage of one who fears the Lord, V. 26-27

A. The idea of fearing the Lord is to fear His disapproval, to fear His disfavor. (It

is a desire to please Him and a fear of doing that which might lose his disfavor.)

B. The fear of the Lord brings strong confidence, V. 26a.

1. By refraining from that which displeases the Lord and seeking to do that

which pleases Him one gains great confidence and security.

2. The Lord's children (worshippers) have a refuge in every time of trial, V. 26b.

C. The fear of the Lord is a fountain of life, V. 27a.

1. It is a fountain from which to drink and be satisfied.

2. It is a source of many blessings.

D. To fear the Lord is to avoid dangerous traps that Satan sets for us, V. 27b.

E. This is an advantage that those who do not fear the Lord do not have.

1. They do not build confidence, but they build up a fear and dread of calamity.

2. They do not have a place of refuge in time of trouble.

3. They fall into Satan's snares.

Lesson #27

MATTERS OF REAL CONCERN

Proverbs 14:28-35

Introduction:

These proverbs set forth some matters about which the individual should be concerned.

I. Concern about one's subjects, V. 28

A. The proverb speaks about a king being concerned about his subjects.

1. When the King looks out for the well being of his subjects and builds a strong

prosperous kingdom, then he himself benefits by it.

2. When the king is a selfish despot and, thus, scatters and weakens the kingdom,

the king himself is brought to a downfall.

B. This is a principle that applies whenever one has people under his jurisdiction. (It

applies in a home, a school, a job, a church, a political office, in the military,

etc.)

II. Concern about the temper, V. 29

A. It pays to be patient and long-suffering.

1. It shows a spirit of love for others; a spirit of forgiveness, etc.

2. Anything will work out better where patience is exercised.

3. One demonstrates great wisdom by being patient.

B. One with a quick temper exalts folly.

1. He behaves in a most foolish way.

2. Anything is made difficult with very little chance of success.

3. He calls sharp attention to his folly.

III. Concern about te heart, V. 30

A. The heart, as used here, means the inner thinking, the inner feelings, the inner

desires.

1. A sound heart is one that is motivated by a righteous spirit. (A second-born

spirit)

2. An unsaved heart is one that is motivated by the depraved flesh nature. (Even

a saved person can have such motives.)

B. When one's conduct is guided by a sound heart, even the fleshly part of man benefits.

(The word, life, literally means, health, well-being; thus, happiness, contentment,

etc.)

C. When one's conduct is guided by envy, selfishness and other fleshly motivations,

even the flesh is hurt by it. (Unhappiness, sickness, pain, etc.)

IV. Concern about the poor, V. 31

A. God made all mankind.

1. He made man in His own image.

2. It is true that in the fall of man the image is somewhat marred, but it is

still there to some degree in all.

B. One who takes advantage of the poor gives evidence by his actions that he disregards

God.

1. He shows no regard for his fellow man who is made in the image of God.

2. He disregards God's instructions about dealing with others.

3. He disregards the threat of punishment from God.

C. But one should do more than refrain from oppressing the poor; he should aid the poor.

1. If he honors God as he should, he will show mercy to the poor.

2. He will render aid with gifts or with low or no-interest loans.

V. Concern about death, V. 32

A. Nobody really wants to die, not even the wicked.

1. It is as though the wicked were driven away to another world against their

will.

2. The proverb implies that there is no hope for them where they are carried.

B. But for the righteous there is no reason to fear death.

1. He has hope even in death.

2. In fact, he has much more to look forward to in death than he does here in this

life.

VI. Concern about the kind of wisdom one has, V. 33

A. There are two kinds of wisdom.

1. One is a worldly wisdom. (Patterned after the world; it has Satan as its

source.)

2. The other is true wisdom. (It is patterned after divine laws and has God as

it source.)

B. True wisdom quietly rests in the heart. (It is not boastful, but is content quietly

going about doing the will of God. It is humble.)

C. Worldly wisdom seeks to applaud self, to lift self up and, thus, demonstrates its

pride and self-ignorance.

VII. Concern about the nation, V. 34

A. One's life is very much affected by the nation in which he lives.

1. If his nation is strong economically and socially and has peace within and

without, one's life is blessed thereby.

2. If his nation is in poverty, has social inequities, is torn with turmoil

within or war with its neighbors, then one's life will suffer as a consequence.

B. Righteousness exalts a nation. (It helps to build a strong stable nation.)

C. But sin will cause any nation to deteriorate.

1. Mighty empires have crumbled because of corruption within. (The Greeks and

the Romans)

2. Our own nation is, thus, in the process of deterioration.

D. Thus, we should:

1. Pray for our nation.

2. Pray for our leaders in particular.

3. Seek to promote truth and righteousness in our own land.

4. Live a righteous life and set a good example for others.

VIII. Concern about the msster, V. 35

A. The king shows his favor toward a good faithful servant. (Provides for him; honors

him; promotes him)

B. A similar thing is true with any employee by his boss.

C. We all ought to be aware that we must give account to the Master.

Lesson #28

DEALING WITH DIFFICULT SITUATIONS

Proverbs 15:1-7

Introduction:

These lessons, like many others in the Proverbs, are taught by contrasting the wise and

the unwise, the righteous and the unrighteous. Yet each one teaches how to deal with a

difficult situation in life.

I. When you are verbally attacked, V. 1

A. We all face this at one time or another. (Without warning we are bombarded with

accusations.)

B. The natural temptation is to retaliate in like manner.

1. This results in full scale war.

2. It is now a matter of the most skilled or most vicious opponent winning the

battle.

C. But this does not make us any better than our attacker and leaves little or no

chance for reconciliation.

D. The best response is a very quiet mild mannered approach.

1. Be careful to keep the voice down.

2. Be logical, sensible and humble in your reply.

3. If there is any chance at all to win your attacker, this is it.

4. If it does not win him it will, at least, disarm him. (It takes the wind out

of his sails.)

II. When it is your time to speak, V. 2

A. This proverb does not deal necessarily with a time of conflict, but rather with a

time when you have opportunity to be the spokesman.

1. It may be in a conference or in a casual conversation.

2. But it offers you an opportunity to have all attention focused on you and what

you have to say.

B. The wise man will seek to present something constructive in an acceptable way.

1. Literally, he will use knowledge "good."

2. He will use it with a good motive and for a good cause.

3. He will present it in a good way that might be well received.

C. But the unwise will use the opportunity to use knowledge for some ulterior motive

or he may pour words forth endlessly in hope of impressing someone.

III. When you could do wrong and keep it secret, V. 3

A. This proverb actually serves many useful purposes.

1. It should encourage the righteous not to be intimidated by the unrighteous.

(The Lord see and will help.)

2. It should encourage the righteous to persevere in doing good. (The Lord will

reward.)

B. But the main point in this lesson is that it should discourage the righteous from

doing wrong when he is tempted to do wrong and has reason to think that nobody will

know. (The Lord will know and the Lord will punish; don't do it.)

IV. When you are tempted to speak sharply toward others, V. 4

A. The word translated "wholesome" here literally means "healing" or "cure."

1. Thus, the idea would be a tongue that promoted healing is a kind gentle tongue.

2. It would be a tongue that does not deliberately jab and inflict pain on others.

3. This kind of tongue is a tree of life; it is a tree that makes life fruitful.

B. In sharp contrast, the sharp tongue which deliberately inflicts pain wounds the

spirit and causes deep distress.

V. When you are corrected, V. 5

A. The word "instruction" here means "chastisement or discipline." (It is to be

presumed that the father disciplines for the purpose of correcting and helping.)

B. But a foolish child despises and rejects his father's corrective discipline.

1. Thus, he rejects the corrective authority that God has placed over him.

2. And, thus, he rejects God's authority over him.

3. Since he will not be corrected, he will make many very costly mistakes.

C. The wise receive reproof, make a correction to their ways and are spared the costly

mistakes. (This is true whether the correction comes from the father or someone

else.)

VI. When there is opportunity to make money through wrong doing, V. 6

A. In the house of the righteous there is much treasure.

1. This treasure may not be in money or in property.

2. Never-the-less, it is a treasure that is worth more than gold.

B. Whatever ill gotten gain one receives will bring ill to his life. (It will bring

trouble.)

C. The idea is: Do not get money dishonestly.

VII. When you have opportunity of influencing others, V. 7

A. The word "disperse" means "to winnow, to scatter, to sow."

1. As you have opportunity to plant the seed of knowledge and wisdom in others,

then do so.

2. Sow good seed and pray for an abundant harvest.

B. But the heart and, thus the lips also of the wicked, does not sow good seeds of

wisdom. (He sows seed of discord, corruption, crime, adultery, murder, war,

destruction, etc.)

Conclusion:

1. Give a soft answer.

2. Choose your words carefully and speak wisely.

3. Do right even if nobody else in the world knows.

4. Speak kindly to others.

5. When you are corrected, do not immediately try to justify yourself. First think it over.

You might be wrong.

6. Do not take one thin dime dishonestly ---- nor $10,000. (The dime might be easier to

resist than the $10,000.)

7. Speak out for truth and influence others toward truth; you just might develop into a real

teacher for God.

Lesson #29

HOW GOD SEES AND DEALS WITH THE WISE AND UNWISE

Proverbs 15:8-15

Introduction:

Man lives his life in the presence of Almighty God. He can have either the approval

or disapproval of God.

I. God sees a man for what he really is; not what he appears to be before others, V. 8

A. One may go through the formal activity of a religious service and appear acceptable

to man, but before God his sacrifice may be an abomination.

1. Whatsoever is not of faith is sin.

2. Cain's offering before God was not accepted.

B. In contrast, God is much more pleased to have the righteous ask things from Him than

to have the unrighteous give things to Him.

C. This proverb does two things:

1. It encourages the sinner to get right with God.

2. It encourages the righteous to pray.

II. God sees basically two kinds of lifestyles, V. 9

A. One is wicked and the other is righteous.

B. The wicked man has a lifestyle that is an abomination to the Lord.

1. It is a life that is not lived in keeping with God's righteous principles

and, therefore, is abominable to Him.

2. Some may live wild and woolly and others quietly in obscurity, but they are

all evil.

C. The righteous lives his life diligently seeking the will of the Lord.

1. The word "follow" is Piel and intensive in the Hebrew language.

2. It means that he diligently follows after righteousness.

3. God loves the man who does that.

III. God severly punishes those who turn away from the right way, V. 10

A. God presents the right way to man and then it is up to man to choose to follow that

way.

1. The unsaved may choose never to follow that way.

2. The saved may follow for a while, then backslide and forsake the way.

B. It is a sad mistake for either the saved or unsaved to forsake the Lord's way.

1. God sends chastisements for the transgressors.

2. When they fail to correct their ways, then God sends more severe chastisements.

3. Finally God allows death to take the incorrigible rebel.

C. One may wonder: Does not death finally claim both the obedient and the disobedient?

(The answer is: Yes, because of the Adamic sin, but death may come sooner as a

result of rebellion against God.)

IV. God sees the total life of man, even the heart, V. 11

A. God sees even the spirit world, the place of departed spirits. (Heb.--Sheol)

B. Just that easily He looks into the heart of man and sees his innermost thoughts.

1. A man may hide his thoughts from others.

2. But he cannot hide them from God.

V. God sees that some men will not change, V. 12

A. Reproof is offered that he might change.

B. But some will not turn and change.

VI. God sees what a cheerful heart can do for a man, V. 13

A. A cheerful, happy, optimistic heart can make for a smiling face under the most sever

hardships of life. (This is one who trusts the Lord.)

B. A doubting, fearful heart can be sad under the very best of circumstances. (One

that does not trust the Lord.)

VII. God offers to continually increase one's wisdom, V. 13

A. The righteous continually seeks knowledge. (It is food for his soul.)

B. The foolish feeds his face with folly. (That is his delight.

VIII. Faith makes the difference between happiness or unhappiness, V. 15

A. Some live a miserable existence without God to the end of their days.

B. Some, because of their faith in the Lord. know a happy life in spite of their

miserable circumstances.

Lesson #30

A BETTER WAY OF LIVING

Proverbs 15:16-21

Introduction:

Not all of these proverbs use the word "better," but they do all show a better way.

I. A little with a fear of the Lord is better than a lot, V. 16

A. This verse does not teach that one is to always have only a little bit.

B. It does teach that a little, with fear of the Lord is better than a lot without

fear of the Lord.

1. The widow of Zarephath had but a little meal and a little oil, I Kings 17.

2. Even after Elijah came that was all she had, but it was enough.

C. There is always the temptation to do wrong to get more --- even to use violence.

D. But one who fears the Lord trusts the Lord to provide and is, therefore, content

with less.

II. A plain meal can be better than a feast, V. 17

A. A meal of vegetables where there is love is better than a feast where there is

hatred.

B. Under ordinary circumstances, which would you prefer, a meal of stewed cabbage or

a good beef roast with all the trimmings?

1. The beef roast, of course.

2. But the absence of love and the presence of hatred would make it better to

have stewed cabbage with love.

C. The better life does not consist of luxuries, Luke 12:15.

III. A controlled temper is better than a hot-head, V. 18

A. A quick temper is sure to stir up strife.

B. A cool head is usually able to pacify the anger of others.

C. But how is one able to maintain a cool head? (He works at it and prays.)

IV. Righeousness is better than laziness, V. 19

A. It may come as s surprise that laziness is contrasted with unrighteousness.

1. The idea is that laziness is unrighteousness.

2. It does not necessarily follow, however, that industriousness is

righteousness.

3. It does follow that righteousness will produce industriousness and work.

B. Being slothful is like walking a pathway which is grown up with briars. (The vines

tangle and hinder the feet; the thorns injure and are painful.)

C. By comparison the hard worker travels a smooth highway.

V. It is better to be wise than foolish, V. 20

A. A wise son makes his father proud of him. (Likewise his mother)

B. A foolish son breaks the heart of mother. (And dad)

C. Which kind of son would you want to be?

VI. Walking in uprightness is better tban walking in folly, V. 21

A. The foolish have no better judgment than to endanger their own well being and that

of others.

1. They may drive dangerously and recklessly or do something else that may bring

physical harm.

2. They may use alcohol or drugs.

3. They may get involved in trouble that is almost sure to bring punishment,

prison or death.

4. They do this just for the thrill of it.

B. One of understanding avoids such folly and walks uprightly.

Conclusion:

The better way is to live in the will of God.

Lesson #31

INTERACTING WITH GOD AND MEN

Proverbs 15:22-33

Introduction:

As one lives in this world, he lives with both God and men. He will interact with

both.

I. Wise counselors V. 22

A. For one to assume that he knows all the answers and, therefore, is in no need of

counsel is the height of egotism.

B. To look to others seeking their counsel is humility.

C. There is benefit in hearing several counselors.

1. Bad counsel received from one may be offset by good counsel from another.

2. If one does not know, perhaps another might.

3. Perhaps no one person has the answer, but a combination of advice from several

may provide the answer.

D. Success is more apt to be realized with a multitude of counselors. (Reading is a

good way to get counsel.)

II. Choice words in due season, V. 23

A. When one speaks in error or unrighteousness it is a cause of sorrow to this own

heart, but if he speaks in truth and righteousness it is a cause of joy to his own

heart.

B. Timing is important.

1. Snow is beautiful, but not in the summer when the crop is in the field.

2. There is a time to speak and a time to keep silent.

III. The upward way and the downward way, V. 24

A. Jesus, in Matthew 7:13-14, speaks of the two ways of life.

1. The narrow way leads to life eternal.

2. The broad way leads to destruction.

B. The wise travel the narrow way that leads higher and higher until it reaches

heaven.

C. The unwise travel the broad way that leads lower and lower until it reaches the

pits of hell.

IV. The humble and the proud, V. 25

A. The Lord resists the proud.

1. He puts down the proud and his household.

2. Hence, the proud hurts not only himself, but his family.

B. The humble are aided by the Lord.

1. He does not have to rely on his own strength, but on the strength of the

Lord.

2. The widow, who cannot help herself, is an illustration.

V. Thoughts and words, V. 26

A. Even the very thought is open to the Lord.

1. He is pleased by the thoughts of the righteous, Phil. 4:8.

2. He sternly disapproves of evil thoughts, Pro.24:9.

B. The words of the pure of heart are pleasant (gracious) toward others.

1. They are loving, kind and forgiving.

2. These have received grace from God and extend grace toward others.

VI. Greed and gain, V. 27

A. Anyone would desire gain, but greed will cause one to do wrong in order to get gain.

B. To illustrate, the unjust judge takes a bribe which influences his decision in the

case.

C. One who refuses to do wrong to get gain gets the greater gain; He gets the favor

of God.

VII. Thoughtful and thoughtless words, V. 28

A. The righteous should very carefully think before he speaks.

1. He does not wish to speak that which is untrue or harmful to other.

2. This should be a natural result of his being righteous.

B. In contrast, the unrighteous pour out evil, unclean, untrue, blasphemous words.

(This is a result of his unrighteous heart.)

VIII. The Lord far or near, V. 29

A. The Lord is far from the wicked.

1. This does not mean that he cannot reach God at all.

2. But it does mean that he does not have the close fellowship with God that

the righteous enjoy.

3. The unrighteous should come to God in repentance and faith.

B. In contrast to this, the righteous have a very close fellowship with God. (God is

constantly listening for their requests.)

IX. A cheerful look and a cheerful word, V. 30

A. A sad look and a despondent word can be very depressing. (It can take meat off the

bones.)

B. But a cheerful look (literally "bright eyes") and a cheerful word can be uplifting.

(It can put meat on the bones.)

X. Receiving or rejecting reproof, V. 31-32

A. One who will listen to and heed reproof and instruction is wise.

1. He is already wise or he would not listen.

2. He will become even wiser by listening.

B. One who refuses reproof and instruction hurts himself.

XI. Reverence and humility, V. 33

A. One's reverence toward God should be the guiding force in all his actions toward

God and men. (It will guide right.)

B. Humility before God brings honor in this life and in the next.

Lesson #32

THE SUPREMACY OF THE LORD

Proverbs 16:1-9

Introduction:

These proverbs focus attention upon Jehovah. All men are viewed in these proverbs only

in their relationship to Jehovah.

I. Jehovah supreme over the actions of men, V 1

A. There is a difficulty in translating this verse. The New International Version

reads, "To man belongs the plans of the heart, but from the Lord comes the reply

of the tongue."

B. The idea seems to be that man in his heart may devise plans, but the final decision

of what will be done rests with the Lord.

II. Jehovah, the Supreme Judge of man's actions, V. 2

A. All the ways of a man are clean in his own eyes.

B. But the Lord judges with a just pair of scales. (Not fixed in favor of man nor

against him, but weighing accurately)

III. Jehovah, available to man as a personal manager, V. 3

A. One's ways should be committed to Jehovah.

1. They should be surrendered to His will.

2. All of one's activities should thus be surrendered to His direction.

B. By this means one's plans will succeed.

IV. Jehovah, the Mster-Planner, V. 4

A. Jehovah has a master plan and in that plan all things will eventually bring honor

and glory to Himself. (One will either submit to Him and to His will or will be

judged worthy of punishment.)

B. Even the wicked will bring glory to God in their judgment and punishment.

V. Jehovah, the punisher of the proud in heart, V. 5

A. The proud in heart are an abomination to the Lord who is Holy.

B. Although they join forces together against the Lord, they will not go unpunished.

(Literally the Hebrew word is "innocent." But the conclusion is the same. If they

are not innocent, then they will not be unpunished.)

VI. Jehovah turning men from evil to righteousness, V. 6

A. By means of mercy and truth the Lord purges out iniquity of men. (By the truth of

His gospel and by His amazing grace.)

B. When men turn in reverential fear of God, they depart from evil.

1. Unsaved men are brought to Christ for salvation by a reverential fear.

2. The saved are brought to a more sanctified life by a reverential fear of the

Lord.

VII. Jehovah Supreme even over one's enemies, V. 7

A. This does not mean that the godly will have no enemies.

B. It does mean that his enemies cannot harm him unless God chooses to permit it.

(Jacob and Esau are a classic example.)

VIII. Jehovah better than material riches, V. 8

A. It is better for one to have a little with righteousness than great riches

without righteousness.

B. The man who has the good favor of the Lord is far richer than one who has only

material wealth.

Conclusion:

Proverbs 16:9. This is a repetition of the thought in verse 1. Man may make his own

plans and make his own@choices, but it is the Lord who will have the final say about the

outcome.

Lesson #33

THE KING RULING UNDER THE SUPREMACY OF GOD

Proverbs 16:10-15

Introduction:

Verses 1-9 deal with the supremacy of God. Our text shows that this supremacy extends

even over earthly kings. The kings are instruments in the hand of the Lord to administer law,

order and justice in the land.

It had not been God's desire for Israel to have a king at that time, but after getting

one, He wanted them to recognize that the king himself serves is under the supremacy of God.

I. The standard which God has set for the king, V. 10-13

A. As the Supreme Being, God sets the standard for all. (These verses do not indicate

that all kings live up to these standards, but that they all ought to and they will

answer to God when they do not do so.)

B. God's will for the people is to be expressed to them through the lips of the king,

V. 10 a.

1. The words "divine sentence" in Hebrew mean "divination" or "oracle."

2. The idea is that it expresses the will of God in the form of wise decrees,

wise laws and good government in general.

C. Specifically God's will is done in the administration of justice, V. 10 b.

1. As in the case in which two women both claimed the same baby.

2. God gave Solomon the wisdom to determine the real mother.

D. The King is to be God's administrator in honesty and fairness with one another,

V. 11.

1. The verse does not mention the king, but rather God.

2. A just weight and balance are the Lord's.

a. God loves honesty and fair dealing.

b. Bod deals honestly and fairly with all.

c. God requires all to deal honestly and fairly with others.

3. Since this verse is in the middle of a passage that speaks about kings, this

implies that the verse carries a lesson for kings.

a. Since God loves honesty and fairness and since the king is His servant,

then the king should be honest and fair with all.

b. He should see that his officials do likewise.

c. The king should see that his people deal honestly and fairly with one

another. (How would you like that job?)

E. The text admonishes the king to live righteously, V. 12.

1. God requires even kings to refrain from wickedness and to live righteously.

2. If a king will do so then his throne will be established. (Strengthened and

his reign lengthened.)

3. If a king will not do so then his throne will not be established. (It will be

weakened and his reign shortened.)

F. The king should delight in righteous lips, V. 12.

1. The king would not delight in servants nor subjects who deliberately lie to

him and try to deceive him.

2. He would delight in those servants and subjects whom he could trust. (These

would be subject to his choicest favors.)

3. The implication is that so it is with the Lord. (The Lord is displeased with

people of lying lips and punishes them; He is pleased with people of truthful

lips and He blesses them.)

II. The awesome power of kings, V. 14-15

A. He holds the power of life and death, V. 14.

1. Those who anger him are apt to be put to death, V. 14a. (No man can stop

him.)

2. A man is foolish to deliberately anger the king.

3. The wise will seek rather to please the king and to quickly pacify any

displeasure of the king.

B. The implication is that the same thing is true with the power that is above the

king.

1. He, too, holds the power of life and death. (None can stop Him.)

2. One is foolish to deliberately stir the anger of God.

3. The wise will seek to please Him and will seek to quickly pacify Him through

repentance.

C. The favor of the king is greatly to be desired, V. 15.

1. One's whole life can be changed for the better.

2. It is like thirst quenching rain on a dry field. (It ensures a good

harvest.)

3. So it is with God. (It can change one's whole life for the better and

can bring refreshing showers of blessings from above.

Conclusion:

Whatever position of authority one has, he serves under the supreme power and authority

of God.

Lesson #34

THE CHALLENGE OF GETTING WISDOM

Proverbs 16:16-26

Introduction:

These verses go together. For the most part they relate to the getting of wisdom.

The writer again seeks to encourage us to seek wisdom.

I. The challenge, V. 16

A. Wisdom is to be gained by seeking after it.

B. It is better to seek after wisdom than after silver and gold.

C. One must deliberately choose to seek it. (If one fails to gain wisdom, it is

because he has failed to choose it and to seek it through the proper channel.)

II. The channel, V, 17

A. The way to become wise is to become upright. (In seeking to be upright, one

is seeking wisdom.)

B. The highway (the normal course of life) of the upright is to avoid evil.

1. He stops that evil in which he has already engaged.

2. He seeks to avoid doing the evil which he might do.

C. By avoiding evil, he avoids chastisement and troubles and, hence, he is wise.

III. A thing to avoid: Pride, V. 18

A. To be lifted up in pride would be a sure way to destruction. (The Lord hates

pride.)

B. Pride was the original sin of Satan and is, therefore, Satanic.

IV. A better way: Humility, V. 19

A. It is better to be of an humble spirit with the lowly. (With those of less

material affluence and with more lowly positions in life.)

B. This is better than to share in the material abundance with those who are proud.

1. The humble seek to be with the humble and the proud seek to be with the

proud.

2. Whenever one constantly seeks to be with the proud, it is because he himself

is proud.

V. A great combination: wise handling and faith, v. 20

A. The first part of the combination is the wise handling of matters, V. 20a.

1. Unwise handling can mess up a good thing.

2. Wise handling can often work out of a very bad situation.

3. It is great to be able to solve problems.

B. The second part of the combination is trust in the Lord, V. 20b.

1. Trust in the Lord is important even in those instances when you think you

know the solution to the problem.

2. It is even more important when you know that you do not know the solution

to the problem.

3. It can solve problems when there is no way humanly possible to solve them.

VI. Wisdom and the use of words, V. 21-24

A. The wise in heart will get a reputation for being prudent, V. 21a. (This is

because of their wise conduct and their wise words.)

B. The skilled use of words not only increases the learning of others around, but

increases one's own wisdom, V. 21b.

C. Understanding is a wellspring of life, V. 22a.

1. It is a well of blessing to one's self.

2. It is a well from which others may drink by hearing one's teachings and

seeing his example.

3. In sharp contrast, the instruction (teaching, counsel) one would receive

from fools would be folly, V. 22b.

D. A wise heart and a wise mouth go together, V. 23.

1. The wellspring spoken of in verse 22 overflows through the mouth.

2. The wise heart disciplines the mouth that it may speak wisely.

E. Wise lips put forth pleasant words, V. 24.

1. The main idea here is that they are kind words; they extend grace, mercy,

and kindness to others.

2. They are not grievous words that stir up anger and strife.

3. There is no idea of flattery in the verse.

VII. Wisdom to discern, V. 25

(This verse is the same as Pro. 14:12.)

A. There is a way that seems right to men, but which is not right after all. (The

end result of it would be death and destruction.)

B. The unwise are deceived and go the way of death.

C. The wise can discern and avoid this dangerous way.

VIII. Wisdom and work, V. 26

A. God has built into man a system that works to his good.

1. His natural hunger encourages him to work.

2. When he works, that results in his good. (Not only is his hunger relieved,

but his other needs are met.)

B. The wise will observe this and learn that it pays to work.

C. The unwise will suffer in two ways:

1. They will suffer hunger.

2. They will suffer lack in other ways.

Lesson #35

DANGEROUS MEN AND DESIRABLE MEN

Proverbs 16:27-33

Introduction:

Our text does not specifically say, "This is a dangerous man. Do not be like him."

But the implication is there. Neither does it say, "This is a dangerous man. Do not seek

him as a personal friend. Seek the good man as a personal friend." But the implication is

there.

I. Damgerous men, V. 27-30

A. The ungodly are dangerous because they dig up trouble, V. 27a.

1. The word, ungodly, here is literally "A man of Belial" or "An unworthy man."

(No values, no morals, no worthwhile goal, no-good)

2. The word, evil, here means "Trouble, harm, injury."

3. He digs a pit or trap for others; he falls in it himself.

4. His friends get hurt with him.

5. He is a dangerous person to have as a friend.

B. The lips of an ungodly man are as a burning fire, V. 27b; James 3:6.

C. A froward man sows (sends forth the seed) strife, V. 28a.

1. A froward man is one who "turns" and, hence, is unstable.

a. The noun comes from a word meaning "To turn, overturn, destroy."

b. Hence, it means a man who us unstable. (He will tutn on you, ruin you

and destroy you.)

2. He spreads strife wherever he goes, even among his friends.

3. He is a dangerous man to have as a friend.

D. A whisperer separates friends, V. 28b.

1. He backbites, spreads rumors & half-truths and maybe even spreads some

truths that are calculated to do harm.

2. He is a dangerous man to have for a friend.

E. A man of violence leads his neighbor into trouble, V. 29.

1. He entices his neighbor to do the same kind of violence that he does.

(Robbery, riot, brutality, hatred, murder)

2. This is a way of life the neighbor would not otherwise do.

3. It is a way that is not good. (Moral goodness is not the point in this verse.

The point is that it is a way that is injurious to the neighbor and to the

man himself.)

4. This kind of man is dangerous to have as a friend.

F. A violent, froward, ungodly man deliberately devises evil, V. 30a.

1. He shuts his eyes so that he can better concentrate on making his evil

plans.

2. He is not pressured into evil; he chooses it premeditatedly.

3. He is a dangerous man to have as a friend.

G. He puts forth great effort to perform the evil that he has planned, V. 30b.

1. The expression "moving the lips" is translated by some as "pressing the lips

together."

2. He exerts himself, he strains hard to do evil.

3. He is a dangerous man to have as a friend.

II. The desirable man, V. 31-33

A. Elderly people who are righteous are a people to be desired, V. 31.

1. The hoary head is a head of silvery hair. (Age)

2. The silvery head is not undesirable.

3. If the silvery head has a long history of godly living, then it is like a

silver crown upon the head. (But only if he has lived a righteous life; it is

like a stolen crown if his life is not a righteous life.)

4. This might be a good man to have for a friend.

B. One who controls his temper is a desirable person, V. 32.

1. This verse pictures one who seldom loses his temper.

2. He has probably had to fight a battle within himself in order to be this

self-controlled.

3. He is more deserving of honor than the mighty war hero.

4. It is better to conquer self than cities.

5. This may be a good friend to have.

C. One who depends on God for aid in making his decisions is desirable, V. 33.

1. Long before man had a Bible to guide him, he often sought the aid of a higher

power in making decisions. (He cast stones or drew straws, etc.)

2. Kings, military men and people of all walks of life used these methods.

3. Even religious decisions were made this way.

a. Canaan was divided among the 12 tribes in this fashion, Num. 26:55.

b. The scapegoat on the Day of Atonement was selected this way.

4. This eliminated selfishness and prejudice and left the decision to God.

5. Caution: This method would be a poor substitute today for the word of God

which is available to us.

6. But we can take a lesson form this and make all decisions according to the

word of God. (According to the direct command of God or according to the

examples and principles set forth in the word of God.)

7. This kind of person would make a good friend.

Lesson #36

THE DEVELOPMENT OF CHARACTER

Proverbs 17:1-9

Introduction:

These proverbs may seem to have no connection, but they do. They all have to do with

the development of character. There is a secondary theme in many of them. They show that

contentment is gained as the character develops.

I. Developing the right attitude toward material prosperity and toward people, V. 1

A. Many think that contentment comes with prosperity.

1. The fallacy of this is seen in the strife that comes in some luxurious

banqueting. (The word, sacrifice, here means "Slain animals" and in this

context refers to a feast.)

2. The strife at such feasts are often engendered by alcohol.

3. Sometimes it is prompted by greed. (Over control of the wealth.)

B. The poor who live in a peaceable atmosphere are better off.

1. The dry morsel is often a blessing in disguise.

2. As one learns to be content with what he has, he gains both in character

and contentment.

3. As one learns to peacefully co-exist with others, he develops in character

and contentment.

II. Developing in the assumption of responsibility, V. 2

A. Every person has responsibility. (The family is under consideration in the

parable. The parents, the children, and the servants all have responsibilities.)

B. Even a son may be disinherited because he is irresponsible. (He may be wasteful,

be a poor manager, lazy, a drunkard, riotous, or a criminal.)

C. Yet a slave, although not in the family, may be exalted because he is faithful to

his responsibilities.

1. Joseph in Potiphar's house is an example.

2. A slave may even be given authority over the son.

3. He might even share in the family inheritance with the children.

III. Developing the right attitude toward trials, V. 3

A. Nobody enjoys hardships, difficulties or trials.

1. One can moan and groan and feel sorry for himself.

2. Or he can grow and develop as a result of the trial.

B. Trials are to a person what the hearth and furnace is to silver and gold ore.

1. The heat and furnace are to purify the metal.

2. The trial is to purify the heart of man.

a. The unsaved person is to repent, trust Christ, and get saved.

b. The saved is to surrender his will to God.

C. As the heart is made pure, the life is also made pure.

IV. Developing character by controling the ear and the tongue, V. 4

A. Gossip is a wicked deed.

B. One who delights in listening to gossip is as evil as the one who gossips.

1. His desire to do evil is what causes him to delight in hearing gossip.

2. He delights in it whether it is true of false. (Truth is of no concern to

him.)

3. Usually he can hardly wait to get to tell some other person who loves to hear

the "naughty tongue." (Worthless tongue.)

V. Developing character by having a sympathetic heart, V. 5

A. To mock (scorn) others because of their poverty is to reproach (scorn) God,

the Maker.

1. Even the poor man is made in the image of God.

2. To scorn him is to scorn the God in whose image he is made.

B. To mock or scorn is not God-like.

1. God is merciful and kind.

2. He instructs us to be merciful and kind.

3. To fail to be merciful is to be rebellious toward God.

C. The same principle is involved when one delights in the calamity and hardship of

another.

1. He despises one who is made in the image of God.

2. He fails to be like God who is merciful.

3. He is rebellious toward the command of God.

VI. The development of character reflected in the offspring, V. 6

A. The proverb says merely that the grandchildren are a crown.

1. But the mere having of grandchildren is not a crown.

2. According to Proverb 10:1 a child that has no character can be a heartbreak

to his parents.

3. The same is true with his grandparents.

B. It is only when one has grandchildren with good character that they are a crown to

him. (They are a joy; they make him proud.)

1. Thus the man is to develop character first in himself.

2. Secondly, he is to teach and train his children to have character.

3. He is to aid his children in training the grandchildren to develop their

character.

VII. The development of character reflected in one's speech, V. 7

A. If one's character has failed to develop, his lack of character will be displayed

in his speech. (It will be exposed whether he is selfish, egotistical, unclean,

dishonest, etc.)

B. It is not in keeping with a prince (A man of high position) to have a lying

tongue, V. 7b.

1. A man of position and rank should develop his character to a higher plane

than to lie. (Any man should, but especially a man of rank. He has been

entrusted with a higher position and should prove himself to be worthy of

that trust.

2. But no matter what his position may be, what he is in character will be

reflected in his speech.

VIII. The development of character reflected in the use of gifts, V. 8

A. This proverb merely sets forth a fact about gifts.

1. It is not the value of the gift that is important; it is the thought behind

the gift that counts. (This can make a small gift seem like a precious

jewel.)

2. When the gift is received with gratitude, both the recipient and the donor

are helped. ("it prospereth" ....that is, it helps.)

B. The application of the proverb is not given in the verse, but the reader is left

to make the application and to get the lesson.

1. God would have each to be generous to others.

2. Yet God would have no man to resort to the use of bribery. (Neither to give

nor to take a bribe.)

IX. The development of character reflected in the treatment of wrong doers, V. 9

A. One can become hard and cruel toward the wrongdoer. ("Hey! Look everybody! He

did wrong and I want you all to know that he did wrong. He must be rebuked and

punished.")

B. One can be merciful and not make an issue out of minor wrongs and occasional

mistakes.

1. Instead of calling it to the attention of all, he seeks to keep the issue

in the background. (He covers it over.)

2. He helps the brother not to do the same thing again rather than kicking him

down because he did it one time.

C. To repeat a matter --- even though it be true --- can sometimes do immeasurable

harm.

1. It can separate dear friends --- or even family.

2. It is a sign of development in character to be able to keep quiet on some

things you know.

Conclusion:

You cannot build a contended life without first building your own character. You

cannot build your character without building a contended life.

Lesson #37

AN ADMONITION TO PEACEABLENESS

Proverbs 17:10-20

Introduction:

Remember that the Proverbs is a book on successful living. The basic principle

throughout the book is "Do what is right in the sight of God." Doing right brings successful

living.

The theme in these eleven verses is to live peaceably with others.

I. Be peaceable even when rebuked, V. 10

A. Many react negatively and strongly when rebuked. (They never correct their wrong

and there is strife toward the one who rebuked them.)

B. A wise man (one who wants to do right) will correct his way and profit by the

rebuke.

II. Be peaceable and, thus avoid punishment, V. 11

A. The evil person seeks only rebellion. (More evil)

B. Therefore, a cruel messenger or official will be sent to deal with him and to bring

about his punishment.

C. One who is not rebellious may avoid that punishment.

III. Be peaceable and beware of those who are not peaceble, V. 12

A. If you are in contact with those who do evil they are apt to do you harm.

B. An evil man can be more vicious than a wild animal. (Than a bear robbed of her

cubs.)

IV. Be peaceable and, thus, refrain from repaying good with evil, V. 13

A. To deliberately do harm to those who help you is like "biting the hand that feeds

you."

B. God promises that punishment will not depart from the house of such a person.

1. Even a saved person can be guilty.

2. David was guilty in his sin against Uriah and God sent Nathan to tell him,

"The sword shall not depart from thy house."

V. Be peaceable and do not start trouble with others, V. 14

A. The picture in the proverb is that of a dam of water being broken. (Once the dam

is broken there is no way to hold back the water.)

B. Even so once strife is started it is very hard to stop it.

C. The best thing to do is to never start it. ("... leave off contention before it

be meddled with.")

VI. Be peaceable even in times of official injustice, V. 15

A. Often one responsible for administering justice will abuse his power.

1. The wicked may be acquitted and the innocent punished.

2. The implication is that deliberate dishonesty is involved on the part of the

official. (Probably bribery.)

B. But never fear; there is a Higher Judge.

1. He will vindicate the innocent.

2. He will punish the guilty.

3. He will also punish the unjust official.

VII. Be peaceable, but do not be dumb; Do not reject wisdom that is readily available, V. 16

A. The question is: Why will the fool have the price for wisdom for good counsel in

his hand, when it is not in his heart to heed the counsel?

1. A student will pay a large fee for education and then idle away his time

while in school.

2. An ill person will pay a large doctor bill and drug bill and then not take

the treatment.

3. A client will pay a large fee to the lawyer and then reject his counsel.

B. Even so many who have great opportunity to be saved neglect that opportunity.

C. Even some who are saved will neglect their opportunity to live in keeping with

God's will. (We all do to some extent.)

VIII. Be peaceable and be a friend, V. 17

A. A true friend is not a fair-weather friend; he "loves at all times."

B. Brothers should help one another in times of adversity. (And sisters)

IX. Be peaceable, but beware about standing good for the indebtedness of others, V. 18

A. This verse evidently does not forbid one to help a friend when he is able and

willing.

B. But it is intended to keep one from being unnecessarily hurt by a friend.

1. Even a friend with good intentions may be unable to pay, and his debt will

be your responsibility.

2. Some so-called friends will deliberately beat you.

C. Unnecessary strife can be avoided.

X. Be peaceable and be humble, V. 19

A. It is sinful to deliberately stir up strife.

B. It is sinful to exalt one's self above others. (The picture is that of one

building his gate or door to outclass everybody else.)

C. Do not try to outclass others.

XI. Be peaceable and honest, V. 20

A. The word, froward, means "Perverse" or "False."

1. The idea is that a man with a dishonest heart or mind will come to no good.

2. He will bring the judgment of men and God upon himself.

B. The one with a perverse or false tongue will have the same result. (His tongue

is dishonest because his heart or mind is dishonest.)

Lesson #38

THE VALUE OF CERTAIN QUALITIES

Proverbs 17:21-28

Introduction:

Remember that the proverbs are given to show one how to have a successful life.

I. The value of certain qualities, V. 21

A. Remember that the fear of the Lord is the beginning of wisdom.

B. Parents of a foolish child are made sad.

C. The first part of the verse speaks of one who is a dullard, stupid.

1. He is so called whether he is incapable of learning or is unwilling to learn.

2. He will make foolish blunders which will hurt himself and others.

3. He will often refuse to listen to counsel and correction.

D. The second part of the verse speaks of one who is morally or spiritually corrupt.

1. He, too, will make terrible blunders and will actually do more harm to himself

and others than the dullard.

2. He, too, will seldom listen to counsel or correction.

II. The value of cheerfulness, lV. 22

A. A merry heart literally has a medicinal effect on the human body. (It helps to

prevent illness and helps to cure illness. That is why doctors want their patients

to be kept in a good mood.)

B. A broken spirit can actually cause illness and death.

III. The value of honesty, V. 23

A. It is a wicked man who bribes the judge.

1. By this he seeks to avoid punishment for his guilt.

2. Or, he seeks to bring punishment on the innocent.

B. It is also a wicked judge who takes a bribe and perverts justice.

IV. The value of seeking wisdom by concentrating, V. 24

A. The picture is that wisdom is immediately before the one who seeks understanding.

(The idea is that he concentrates upon the matter at hand.)

B. The eyes of the fool roam to the ends of the earth. (He does not concentrate, but

his mind roams from one thing to another.)

V. The value of teaching children right, V. 25

A. This proverb is a repeat of verse 21.

B. It is repeated for emphasis.

C. It would bring sadness to the parents in any case.

D. It would especially be sad when the foolishness of the child is brought on by the

neglect of the parents. (Neglecting to pray, tend, teach, discipline or to set a

good example)

VI. The value of fairness, V. 26

A. Governmental power was established by the Lord to maintain law, order and justice.

B. It is bad when the governmental official is the one who abuses his power.

1. It is not good when the official fines or punishes the innocent.

2. It is worse when he physically abuses the innocent.

3. The English in this verse uses the word "prince," whereas, the Hebrew is

literally "the noble." (Probably in the sense of morally or spiritually

noble.)

4. It is a shame that those who are righteous will be deliberately oppressed by

men in authority because of their equity and righteousness.

C. Where can the righteous turn for help in such a case? (To God)

VII. The value of keeping one's cool, V. 27

A. This verse actually gives the marks of an excellent person.

B. The first part of the verse shows that it is the mark of a knowledgeable man to be

able to speak with few words. (He can and does get to the point.)

C. The second part of the verse shows that it is the mark of a man of excellence to

be able to keep his cool. (To hold his temper.)

VIII. The value of keeping quiet, V. 28

A. Even a fool may be looked upon as being wise if he keeps quiet.

B. Even an ignorant man may be looked upon as being knowledgeable if he keeps quiet.

C. We might be wise to remember this proverb the next time we are tempted to hog the

conversation in a group.

Conclusion:

1. Parents, teach and train your children right.

2. Children, learn well from your parents.

3. Be cheerful. You will live longer and be healthier and happier. (And easier to

tolerate.)

4. Do not be scatterbrain. Concentrate on important matters.

5. Be honest and fair to others.

6. Be prepared to suffer for doing right. Then if abused by someone of higher power, take

the matter to a still higher power --- God.

7. Keep your cool. Count to 10 --- and pray while you count.

8. Learn to keep quieter and listen more.

Lesson #39

FOOLISH BEHAVIOR

Proverbs 18:1-8

Introduction:

These verses speak of various kinds of foolish behavior.

I. It iz foolish to be unfriendly and isolate one's self from others, V. 1.

A. While it is wise to separate one's self from the sinfulness of the world, it is not

wise to separate one's self from the people of the world.

1. Such practice is Phariseeism.

2. It is a spirit of unfriendliness.

B. Such a one quarrels with all sound judgment.

1. Others need his friendship and by his isolation he deprives them of it.

2. He needs their friendship and by his isolation he deprives himself of their

friendship.

II. It is foolish to be an egotistical know-it-all, V. 2

A. An egotistical person is not seeking to know truth.

B. Rather he delights only in voicing his own opinion. (Which may or may not be

right.)

III. It is foolish to live a life of wickedness, V. 3

A. Wickedness brings contempt.

B. Dishonorable conduct brings reproach and disgrace.

IV. It is foolish to speak without knowledge, V. 4

A. The words of a wise man run deep like deep waters.

B. They are refreshing like a bubbling, flowing stream.

C. The opposite is true of the unwise, whose words are shallow and meaningless.

V. It is foolish to pervert judgment, V. 5

A. It is not good for the judge to highly regard the wicked. (Because of his wealth,

position or power)

B. Nor is it good to overthrow the righteous in judgment.

VI. It is foolish to be contentious, V. 6

A. The foolish eagerly joins in where there is contention and strife. (He wants in the

fight or argument.)

B. By his foolish contentions he brings hurt to himself.

VII. It is foolish to have an uncontrolled mouth, V. 7

A. The uncontrolled mouth brings punishment on its owner.

B. Its lips are like a trap for self to fall into.

VIII. If iz foolish to be a talebearer, V. 8

A. The talebearer inflicts wounds on others.

B. He strikes deep into their vital organs.

IX. It is foolish to be lazy, V. 9

A. It would be foolish for a man to throw away or destroy his own possessions. (Can you

imagine setting fire to your own possessions?)

B. It is equally foolish to be lazy.

1. One who is lazy is a brother to one who wastes or destroys his possessions.

2. Either way, one is deprived of possessions.

Lesson #40

WISE OR UNWISE CHOICES

Proverbs 18:10-16

Introduction:

These proverbs contrast a wise course of action with an unwise course of action. It

implies that the choice is made by the individual.

I. A choice of refuge, V. 10-11

A. All men are besieged with problems.

1. Man's life is full of trouble, Job 14:1.

2. It is as though a powerful and viscous army invaded.

B. The name of the Lord is a strong tower.

1. It is a bulwark of defense.

2. One is safe from the arrows of the enemy.

3. The name is merely representative of the Lord Himself.

a. There is no power in the name itself, whether written or pronounced.

b. The power is in the Lord who bears the name.

c. But by calling on the name of the Lord, we call on the Lord Himself,

who is Almighty.

d. Calling on Him is like fleeing to a strong tower.

C. It is the righteous (the wise) who take advantage of this refuge.

1. That is how they became righteous in the first place: They fled to Him for

deliverance from their own sins.

2. They return to this refuge again and again as troubles besiege.

D. The unrighteous (the unwise) neglect to take advantage of the refuge which is

offered.

1. This refuge is offered to all.

2. The most unworthy sinner would find welcome.

3. But by his own choice the unrighteous neglect to flee to the Lord.

E. Instead, some seek refuge elsewhere, V. 11.

1. For example, the rich man trusts in his riches.

2. In his own conceit (his own imagination) he thinks he will find refuge.

F. The choice is our's to make.

II. A choice between pride and humility, V. 12

A. This proverb has already been given in Pro. 15:33; 16:18.

1. It is repeated for emphasis; we need to learn the lesson.

2. It is repeated to induce self-examination. (We have more pride than we

think.)

B. The higher one walks in the mountain, the greater the danger of falling off a ledge.

(Egotism is filled with self and will self destruct.)

C. When one walks in the low valley, the only way to go is up. (But one cannot go up

by himself; he needs the Lord.)

D. The choice is our's to make.

III. A choice between a hasty answer and one well thought out, V. 13

A. Perhaps we have all at one time answered too soon.

1. Perhaps because we were preoccupied with our own thoughts.

2. Perhaps because we were anxious to show our learning and quick thinking.

3. Perhaps because we were impatient with our questioner.

B. But this is a practice that can only bring embarrassment.

C. It is better to hear the question well and to think out the answer, Pro. 15:28.

D. The choice is our's to make.

IV. A choice between a brave spirit and a wounded spirit, V. 14

A. A person with a strong spirit can overcome great physical handicaps. (One

high-school boy with artificial legs played tackle on the football team.)

B. But self-pity can render the strongest of body helpless.

C. The better way is to trust the Lord to help us.

D. The choice is our's to make.

V. A choice between learning and staying ignorant, V. 15

A. It is not a shame to not know; it is a shame to stay that way.

B. The desire for knowledge must come from within the heart.

C. The faculties are then called upon to help learn. (The ears, eyes, touch, etc.)

D. The only alternative is to remain ignorant.

VI. A choice between being generous and being stingy, V. 16

A. The gift in this verse in not a bribe, but is generosity. (It may be to express

love, gratitude, admiration, friendship or honor.)

B. One's generosity toward others helps one's self.

1. Eleazer's gifts gained him a room in the house of Rebekah.

2. Jacob's gifts gained him a reception with Esau.

C. The choice is our's to make.

Lesson #41

THE WISE AND UNWISE USE OF WORDS

Proverbs 18:17-24

Introduction:

Either directly or indirectly, these proverbs relate to the use of words.

I. A hasty judgment of what is said, V. 17

A. The situation: Two men are in contention and each man speaks for his own cause.

1. The first man speaks and he seems to be right.

2. The second man speaks and shows the fallacy of the first man's speech.

B. The suggestions made by the proverb:

1. We need to be careful not to make too hasty a decision without hearing all of

the facts.

2. Where there is an opposing view, we need to be willing to hear it.

3. We need to be careful not to justify ourselves with untenable arguments.

II. Man's inability to rightly judge in some cases, V. 18

A. The situation: two men are in contention and are unable to settle their differences

by means of discussion, arbitration or judge.

1. Therefore, by agreement the matter may be settled by casting lots.

2. This was an old time way of turning the matter over to a higher power.

B. The suggestion made by this proverb:

1. God can be trusted to deal fairly with all men.

2. All contentions between men are subject to appeal to the higher power of God.

3. Some matters will never be settled fairly until the Lord, Himself, judges in

the hereafter.

III. An offended brother, V. 19

A. The situation: When a brother is offended, it is very hard to make reconciliation.

I. It is easier to conquer a strong city than to regain the brother.

2. He puts up barriers between himself and the offender like bars in the gate of

a palace.

B. The suggestions made by this proverb:

1. Be careful not to offend a brother.

2. An offended brother is worth the effort it takes to regain him.

3. It will be very difficult and, thus, an all out effort should be made.

4. When you succeed, thank God. (You had His help.)

5. Face the facts: In some cases all of your efforts will meet with failure.

IV. Good and bad fruitage of the tongue, V. 20-21

A. The situation: Whether a man's tongue is wise or unwise, it will produce some

fruitage and the man must eat of the fruit.

1. By wise fruitage of the mouth, he will provide sustenance for himself.

(Not by labor only)

2. The implication is that by unwise words of his mouth he will be hindered.

3. The tongue actually has the power of life or death.

a. It is true that it can pronounce life or death to others.

b. It is equally true that it can bring life or death for self.

B. The suggestions by the proverb:

1. Be careful not to harm others by your words.

2. Be careful that your words will not have repercussions that will harm

yourself.

V. Finding a good wife, V. 22

A. The situation: (The use of words are only implied.) A man finds a wife, a good

wife.

1. By finding a good wife, he finds a good thing.

a. She will do him good.

b. God has said that it is not good for a man to dwell alone. (There are

some exceptions.)

c. A wife is called a "help-meet" for man.

2. A help-meet is a blessing from God.

a. It was God who made woman for man.

b. It was God who instituted marriage.

c. It is God who helps a man to find a good woman to be his wife. (Not all

are good.)

B. The proverb suggests:

1. If you have a good wife, thank God for her.

2. Love her and cherish her.

3. Be a good mate to her.

4. Make the marriage what God would have it to be.

5. If you are looking for a wife, seek the help of God.

VI. The manner of speech, V. 27

A. The situation: This proverb contrasts the speech of the poor and the speech of the

rich. (A generalization to which there may be exceptions.)

1. The poor speak with entreaties.

a. He asks for favors. (Grace)

b. He is accustomed to needing a favor.

c. He is not in position to demand; he asks.

d. He is humbled by his need.

2. The rich speak roughly.

a. He is hard and harsh in speech.

b. He demands this and that.

c. He shows little grace.

d. He is lifted up with pride by his abundance.

B. The suggestion made by this proverb:

1. If one needs a favor, let him humble himself and ask.

2. If one is asked a favor, let him show grace.

3. Before God we all stand in need of grace.

VII. A real Friend, V. 24

A. A translation difficulty:

1. The King James translation reads, "A man that hath friends must show himself

friendly..."

2. The New International Version reads, "A man of many companions may come to

ruin..."

3. Most translations have something similar to that which the NIV has.

4. The Hebrew verb in this section of the verse means "to be broken in pieces,

to be destroyed."

B. Thus, the situation seems to be: Even a man with many friends may come to ruin in

spite of the many friends who might try to help him. But there is one Friend who

sticks closer than all other friends, even closer than a brother. He is always able

to help. That Friend is the Lord.

C. The suggestions made by this proverb:

1. It is good to make friends; they can help in many situations.

2. The way to make friends is, of course, to be a friend to others.

3. The best friend to have is the Lord.

4. Be sure to make friends with Him who is the best Friend of all.

5. Do not wait until catastrophe strikes to make friends with Him.

Lesson #42

VARIOUS VIRTUES AND VICES

Proverbvs 19:1-7

Introduction:

In each of these cases there is an opposite. The virtue has a contrasting vice.

Likewise, each vice has a contrasting virtue.

I. The virtue of honesty, V. 1

A. The proverb does not say that it is desirable to be poor. (There are obvious

disadvantages.)

B. But it is better to be poor than to use "crooked lips" to gain wealth.

1. One who uses lies and deceit to get gain is at a greater disadvantage than

being poor.

2. He is being foolish. (The verse calls him a fool.)

3. Thus, dishonesty is a huge vice.

II. The vice of ignorance, V. 2

A. It is not good to be ignorant.

1. By being ignorant one is without guidance in life.

2. He is also without guidance in making preparation for the next life.

B. Likewise it is a disadvantage to be too hasty to act.

1. This, too, is to act without knowledge.

2. It is ruinous.

3. It is a sin.

C. The contrasting virtue is to seek knowledge.

1. Seek not just worldly knowledge, but seek truth from God.

2. Then act on the basis of the knowledge of truth.

3. But do not act on impulse; look before you leap.

III. The vice of foolishness, V. 3

(The folly of foolishness)

A. This is a natural result of acting without knowledge; it brings one to self ruin.

B. But instead of seeing one's own error and repenting the foolish blames God for his

calamity. (Becomes angry at God)

C. The contrasting virtue would be repentance of sin and walking in the ways of God.

IV. The vice of depending on wealth and fickle friendship, V. 9

A. Wealth may be desirable for many reasons.

1. For one thing, it brings many friends.

2. These are friends that one would not have if he were poor.

3. Therefore, it is foolish to depend on the wealth and the friends which wealth

brings for they are not true friends.

B. A contrasting virtue would be to depend on God rather than money or men.

V. The vice of untruthfulness, V. 5

A. Remember God's law: "Thou shalt not bear false witness against thy neighbor,"

Exodus 20:16.

B. It is a sin to break that law and the offender will not go unpunished.

C. The contrasting virtue is truthfulness.

1. One avoids punishment.

2. He receives the favor and blessings of God.

VI. The virtue of generosity, V. 6

A. People seek the favor of men of wealth and power.

1. They especially seek the favor of the generous.

2. It is a virtue to use position and wealth to aid others.

B. There are contrasting vices:

1. It is a vice to use one's power and wealth to hurt others and seek gain for

self.

2. It is a sin to be able to help others and to fail to do so.

3. It is also a sin to court the favor of the mighty out of selfish reasons.

VII. The vice of deserting the poor, V. 7

A. Even close relatives may desert a poor family member.

1. They will not even go around them unless it is necessary.

2. They are cold and indifferent when they do go around them.

B. Likewise so-called friends will turn away. (When he loses his money, he loses his

friends.)

C. The poor fellow speaks words of friendship to no avail. (Literally: "...he

pursueth words..."

D. The opposing virtue is to be a true friend to both relatives and acquaintances.

Lesson #43

LOOKING OUT FOR NUMBER ONE

Proverbs 19:8-17

Introduction:

One who is interested in his own well being will seek wisdom, knowledge and reason, V. 8.

By doing so he enriches his life. One should seek wisdom in the following ways.

I. By being truthful, V. 9

A. The liar hurts himself.

1. He certainly does not intend to hurt himself.

2. He may actually intend to hurt others.

3. Maybe he does not intend to hurt anybody.

4. He may think that he is being smart and is helping himself.

B. The implication is that if one helps himself by being truthful.

II. By being humble, V. 10

A. Unrestrained pleasure and unlimited wealth can become a great temptation to a

foolish person.

1. He will use no self-restraint.

2. He becomes even more foolish.

3. Few men can handle sudden wealth or unrestrained pleasure.

B. In like manner few servants can handle exaltation without abusing their power.

C. It is better to retain a lowly position than to succumb to the temptations of

pleasure and abuse of power.

III. By controlling temper and by showing mercy, V. 11

A. Wisdom will cause one to control his temper.

1. A sudden burst of temper can undo years of planning and labor.

2. One cannot prevent things from happening which irritate him, but he can and must

learn to control his temper.

B. When someone else does wrong and deserves to be punished, it is best, if possible,

to be merciful. (It is Godlike to be merciful, Micah 7:18.)

IV. By seeking to please the higher powers, V. 12

A. It is foolish to stir up the anger of a king. (He holds the power of life and

death.)

B. On the other hand, it can be a great blessing to have his favor.

C. The lessons:

1. Please those who are in authority over you.

2. Above all, please God, who is over you and over all.

V. By seeking a good family, V. 13-14\

A. A foolish son (or daughter) is multiplied trouble for the father. (and mother)

1. This is not to mention the trouble that the wayward child brings on himself.

2. The implication is that the parents are to do all in their power to train

their child to be wise. (To reverence God and to follow God's will.)

B. A contentious wife is like the continual falling of raindrops in a long slow rain.

1. It seem that she will never hush.

2. She can be a source of much distress.

C. On the other hand, a good wife is a gift from God, V. 14; 18:22.

1. If you have a good wife, thank God for her.

2. Love her and be a good husband to her.

3. If you do not have a good wife, be good to her anyway and pray for her that

she may become a good wife. (Do not even consider swapping her off.)

VI. By being a hard worker, V. 15

A. Laziness can lull one to sleep. (Inactivity promotes sleep.)

B. Likewise it promotes poverty and hunger.

C. God approves and blesses hard work.

VII. By being obedient to God, V. 16

A. God will bless one who obeys His will. (But not necessarily by giving you worldly

riches)

B. God will punish one who disobeys Him.

C. Not all of the blessing and not all of the punishments are for the next life, but

a goodly portion are for this life.

1. The saved will be rewarded in the next life and the unsaved will be punished.

2. But both receive blessings and punishment in this life.

VIII. By being generous to the poor, V. 17

A. To be generous to the poor is like lending to the Lord.

1. The Lord will repay the kindness.

2. The implication is that He will repay generously.

B. The implication also is that if one will not be generous to the poor, the Lord will

withhold blessings from him.

Lesson #44

THE WISE USE OF DISCIPLINE AND INSTRUCTION

Proverbs 19:18-21

Introduction:

I. Chastisement while there is hope, V. 18

A. This proverb teaches that chastisement is profitable to a child.

1. Chastisement is not for the purpose of inflicting pain, but to teach and to

correct.

2. God, Himself, uses this means of correcting His children.

3. Earthly parents would do well to do the same.

4. The immediate effect is pain, but the end result is beneficial.

B. The proverb teaches that the parents are to begin early to discipline.

1. Begin while there is hope of sparing him from a greater crime and greater

punishment. (Whipping him for stealing a piece of candy may prevent him from

stealing a car.)

2. While there is hope of building a good life. (The sooner he learns, the more

he will benefit from the lesson.)

II. Punishment for men of great wrath, V. 19

A. This proverb speaks not of a child, but of an adult.

1. He has grown into adulthood with a violent temper.

2. If he was chastened for his temper while he was a child he failed to take

the lesson.

3. It is probable that the parent either did not try at all or gave up too soon.

B. It is now too late to prevent this man from suffering because of his violence.

1. Parents, friends, lawyers, etc, may intervene and may, for a while, get him

out of trouble.

2. But he will soon be back in trouble again.

3. Unless he changes his ways, he will eventually be in such trouble that none

can help him.

C. The time to have started helping this man was when he was a child. (And that, not

by not sparing the punishment, but rather by inflicting it.)

III. Counsel and instruction, V. 20

A. The child should heed wise counsel and instruction.

1. Presumably, the parents gave him wise teaching and training.

2. There may be other such wise instructors, such as teachers in Sunday school

or public school.

B. A child may be forced to hear such wise teaching, but he is the one who must make

the choice to heed it.

1. If he does, then he will benefit all the remaining days of his life. (And

perhaps throughout eternity.)

2. If he does not, then he will suffer the consequences all the remainder of his

life. (And perhaps throughout eternity)

IV. The best counsel: The counsel of God, V. 21

A. A man cannot safely follow the counsel of his own heart.

1. There are many devices in his heart. (Motives, desires, plans, schemes,

etc.)

2. These are often conflicting, and hence, they could not all be right.

B. The counsel that can be counted on to lead in the best possible course of action

is the counsel of God.

1. God knows the end of each pathway.

2. He can be counted on to tell you the truth.

C. Therefore, God's word is a reliable Guidebook.

1. It should be studied.

2. It should be believed.

3. It should be followed.

Lesson #45

A MORE SATISFYING LIFE

Proverbs 19:22-29

Introduction:

These proverbs show the way to a more satisfying life. Some do so by direct statement.

Some do so indirectly by pointing out the things to avoid. One can live the more satisfied

life:

I. Through being kind and generous, V. 22

A. One of the greatest satisfactions of life is to be had through dealing kindly and

generously with others. ("It is more blessed to give than to receive," Acts 20:35.)

B. In contrast to this it is not desirable nor satisfying to be stingy.

1. The stingy withhold their gifts of aid pretending to be too poor to give. ("I

would if I could.")

2. It would actually be better for them to be too poor to give than to lie about

it.

3. God would bless in their poverty, but He will not bless their lies.

II. Through fear of the Lord, V. 23

A. The fear of he Lord leads to a more satisfying life.

B. Thereby one is able to lie down at night and sleep safely through the night.

III. Through work, V. 24

A. Some versions say that the slothful man dips his hand into the dish and is too lazy to

bring it to his mouth again. (Or something to that effect.)

B. Thus, it is said that the lazy man is too lazy to eat.

1. This is a hyperbole, an exaggeration, designed to emphaslize a point.

2. It is like saying, "He is too lazy to hit a lick at a snake."

C. The point is that it does not pay to be lazy; it pays to work.

IV. By receiving correction, V. 25

A. Where is the man that does not need correction at one time or another?

B. Yet the scorner (the hard-head) will not profit by correction, not even though the

correction is severe, Pro. 13:1.

C. But he should be corrected (even severely if need be) for the purpose of correcting

others who see his punishment and profit by it.

1. The simple see and learn not to do the same thing.

2. He may be spared from becoming a scorner.

D. On the other hand, it should not be necessary to severely punish a wiser person.

(A verbal rebuke should be sufficient.)

V. Through honoring father and mother, V. 26

A. It is a shame for a son to deal violently with his father. (He brings shame on his

father and shame on himself.)

B. It is also a shame for a son to drive out his mother by his violent abuse.

C. God blesses those who honor father and mother.

VI. Through heeding wise instruction, V. 27

A. This verse has been translated and interpreted three ways:

1. "Stop hearing instruction only to disregard it and mock it."

2. "Stop hearing instruction that would lead you astray."

3. "Stop hearing instructions and you will go astray."

B. It may be impossible to know for sure about the translation, but we can be sure

about the point of the proverb. "The point is: Hear and heed wise instruction and you

will profit by it."

VII. Through avoiding the false witness, V. 28a

A. A false witness makes a mockery of a court trial. (By his lie he perverts justice.)

B. The point of the proverb is twofold:

1. Do not become a false witness.

2. As much as possible avoid those whom you know to be liars.

VIII. Through avoiding evil trouble-makers, V. 28b

A. The false witness lies with his mouth; the evil troublemaker devours wickedness with

his mouth. (This is a figure of speech showing that he thrives on doing harm to

others. "He eats it up."

B. Thus, the point is:

1. Avoid contact with such a one lest you become his victim.

2. Above all, do not become that kind of person.

IX. By avoiding deeds that bring punishment, V. 29

A. One cannot avoid all punishment, but he can avoid a great deal of it.

B. God will bring punishment on transgressors.

1. .....on the saved in this life.

2. .....on the unsaved both in this life and in the next.

C. It pays to seek the will of the Lord; God does not punish one for seeking His will.

Lesson #46

CONTRASTING WAYS OF LIFE

Proverbs 20:1-5

Introduction:

Each proverb teaches a lesson concerning some personal trait and then suggests an

opposite trait. Thus these 5 proverbs give 5 good traits and 5 bad traits.

I. About alcoholic drink, V. 1

A. The Hebrew word for wine, which is used here, is derived from a Hebrew verb which

means, "To heat or to ferment." (It commonly referred to fermented grape wine.)

B. The Hebrew word which here is translated "strong drink" is from a Hebrew verb which

means "To drink to hilarity." (It was commonly a fermented drink, but the drink may

have been made from one of several different products.)

C. Wine here is personified. (It is pictured as mocking the person who drinks it.)

D. Strong drink is also personified.

1. It is pictured as a loud boisterous person.

2. Thus. it actually pictures the loud boisterous person who is intoxicated by

it.

E. Both wine and strong drink are deceivers.

1. They promise fun and happiness.

2. But they bring disgrace, sorrows and shame.

3. They lead people astray. (That is, their lives stagger and reel as they,

themselves, do.)

II. About men in authority, V. 2

A. The king is a man of authority.

1. It is dangerous and foolish to deliberately anger the king.

2. His wrath can be like a roaring lion. (Terrifying)

3. It can cost one his possessions, his freedom or his life.

B. It is actually foolish to deliberately anger anyone who is in authority above

you.

C. It is especially foolish to anger God.

D. It is wise to respect authority, especially the authority of God.

III. About strife, V. 3

A. It is an honor for a man to avoid strife. (Some think otherwise; they think that

they must get into strife to protect their honor.)

B. This proverb suggests two things:

1. If you are already in a strife, cease! Stop! (If you are wrong, apologize!

If not, forgive and forget!)

2. If you are not already in a strife, stay away from it. (And stay away from

places and people that would lead you into strife.)

C. The foolish are always into some kind of strife.

1. Their foolish mistakes cause much strife.

2. But they deliberately seek strife because they enjoy it.

IV. About work, V. 4

A. The breaking of the field for planting in Palestine is done in November and

Decdember.

B. The sluggard uses the cold as an excuse not to plow. (He probably will use the

heat in the summer as an excuse.)

C. Thus, in the harvest he goes lacking.

D. The wise ignore the discomforts and goes to work. (Thus, he profits in the harvest.)

V. About advice, ?V. 5

A. It is not always easy to get the successful to share with you his secret of

success. ("How do you get your pies to taste so good?")

B. But by patient and tactful inquiry one can usually learn the other person's

techniques and profit by them.

C. In contrast, there are some who neither seek advice nor take it when it is

volunteered.

Conclusion:

Put the good traits of these proverbs all in one person and all the bad traits in

another person and see the contrasting good and bad ways of life.

The Good:

1. Does not drink alcoholic beverage

2. Respects all in authority, especially God

3. Tries to live peaceably with all

4. Is not afraid of work; Ignores personal discomforts in his work

5. Heeds wise counsel when offered; If it is not offered, he seeks it

The Bad:

1. Drinks himself into a stupor; thinks he is having fun

2. Defies his bosses, government officials and God

3. Is always in some kind of strife; thrives on it

4. Will not work except under the most favorable conditions

5. Never seeks advice; usually resents and ignores it when it is offered

Lesson #47

THE SINFULNESS OF THE HUMAN RACE

Proverbs 20:6-11

Introduction:

These proverbs reflect the sinfulness of mankind as a whole.

I. The scarity of trustworthy men, V. 6

A. Most men will proclaim their own goodness.

1. That is, each one will proclaim his own goodness.

2. The word, goodness, in this verse does not mean righteousness, but means

"kindness, mercy, generosity, liberality."

3. He readily makes big promises. (Many are all talk and little action.)

4. He is boastful and proud.

B. But in contrast, there are a few who are faithful, dependable and trustworthy.

1. Consider Jehu whose goodness could be seen, ("Come with me and see my zeal for

the Lord." II Kings 10:16.

2. In contrast consider Abasalom who stole the hearts of the people from David

by making vain promises to do great things for them, II Samuel 15:4.

3. Consider the Pharisees who sounded the trumpet in the streets to summon the

poor beggars and to make a great show of generosity.

C. There are actually few who are dependable and trustworthy.

1. There are few rich men on whom the poor can depend for help.

2. There are few laborers who can be depended on to do a good job.

3. There are few politicians who remember their campaign promises after they are

elected.

4. There are relatively few on whom God can depend to do His will and His work.

II. The blessedness of the few who are trustworthy, V. 7

A. The just man (the righteous man) walks in his uprightness.

1. He is not so much concerned about what he will get or the upkeep of

appearances, but he is concerned about doing right.

2. In contrast to the untrustworthy, he will do right without boasting.

B. Not only is this man blessed of the Lord, but his children are blessed after them.

(They are blessed by his teachings and by his example.)

III. The king, the Lord's representative in judgment, V. 8

A. It is God who placed the king on the throne.

B. It is the king's responsibility to God to maintain law and order and to bring

justice to the land.

1. He is to search out evil that is done in his land.

2. He is to punish the evil doer.

3. He is to punish the average citizen and the hardened criminal.

C. This says a lot about the sinfulness of mankind that such law enforcement is

necessary.

D. The implication is, wherein the civil government may fail to punish the wrong doer,

God will not fail.

IV. The question of a cheansed heart, V. 9

A. The obvious implication is that the unregenerate heart is not clean.

1. Who can say, "I have cleansed my heart"?

2. The question is not, "Who can say, `I have kept my heart clean'?"

3. Rather, "Who can say, `My heart has been cleaned and I am the one who cleansed

it'?"

B. The implied answer is: "None."

1. No man has cleansed his own heart.

2. No man ever could.

3. Only God can cleanse from sin and that through the shed blood of Jesus

Christ.

V. A double standard of weights, an example of man's sinfulness, V. 10

A. Buying and selling presents an opportunity to be honest or dishonest.

1. The dishonest would purchase by one weight which would give him more than

he paid for.

2., He would then sell by another stone (weight) which would give the customer

less than he paid for.

B. God hates all such dishonesty.

C. Before we conclude that we are not guilty, consider that a similar sin is to judge

the other man by a very strict standard and then judge self by a loose standard.

VI. Sin in the youth, V. 11

A. Sin does not make a sudden appearance in the life of an adult.

1. It was born within him in the nature he inherited from Adam.

2. The actual deeds of sin are very soon transpired.

3. Pretty soon a pattern of conduct for a lifetime is formed.

C. That is why it is important to instruct even the saved very early in life.

D. That is also why it is important that he be disciplined early in life.

Lesson #48

VALUABLE LESSONS OF LIFE

Proverbs 20:12-19

Introduction:

The Book of Proverbs is a handbook on how to live a successful life. The proverbs of

this chapter give 9 valuable lessons about achieving that goal.

I. Lessons about the ear and the eye, V. 12

A. The ear and the eye perform marvelous and useful feats.

1. The ear enables us to hear sound.

2. The eye enables us to see.

3. Without either of these we would suffer a tremendous loss and be at a great

disadvantage.

4. It is God who designed and made both the ear and the eye.

B. Since God has made us to hear and to see, this suggests that God, Himself, is able

to hear and to see. (He sees all and He hears all.)

C. It further suggests that we will give account to Him for what we say and do.

D. It is also God who enables us to have spiritual insight into the things of God.

(Revelation 2:7 reads, "He that hath an ear, let him hear what the Spirit saith...")

II. Lessons about labor, V. 13

A. Have you noticed how frequently the proverbs speak against laziness?

B. This proverb does not suggest that there is something wrong with sleeping.

1. God designed us to sleep and it serves a useful purpose when rightly used.

2. But God did not design us to sleep around the clock.

3. Nor did God intend that we waste away the hours that should we should be

asleep and sleep the hours that we should be awake and working.

C. It is a law of life that man must work to eat, Gen. 3:19.

1. While the law specifically applies to the male, it has a general application

to all mankind.

2. One cannot disregard that law without drastic results.

III. Lessons about honesty, V. 14

A. This proverb deals with buying and selling.

1. The buyer calls attention to every little flaw. (The word "naught" here

carries the idea of "bad."

2. He seeks to buy as cheaply as possible.

B. But in his heart he knows he is getting a good product.

1. When he leaves, he brags about getting such a good deal.

2. If he re-sells, he will sell at a much higher price.

C. The lesson is so obvious that it is not even stated.

IV. Lessons about knowledge. V. 15

A. There are many precious treasures in life. (Gold, rubies, etc.)

B. But lips which teach knowledge are a more precious jewel than gold or rubies. (The

American Standard Version reads, "a more precious")

1. Therefore, we should earnestly seek to hear such instruction.

2. Hopefully, we will become able to impart such knowledge to others.

3. The knowledge that is most profitable is the knowledge about God and His will

for man.

V. Lessons about making loans, V. 16

A. Earlier proverbs caution about becoming surety for either a stranger or a friend.

B. This proverb speaks about a friend or acquaintance coming to you and asking that

you make a loan to someone who is a stranger to you who is not able or not willing

to put up collateral.

1. The term "strange woman" is masculine plural in the Hebrew and would be better

translated "strangers." (Whether male or female.)

2. If you accept your friend's word and lend to the stranger, your friend should

put up the collateral.

3. If he is not willing to put up the collateral, he should not expect you to

make the loan.

VI. More lessons about honesty, lV. 17

A. Bread or anything gotten by dishonest means may bring pleasure at first. (One

enjoys the material things he gets and he takes pride in his skilful maneuvering.)

B. But the end result is tragic. (It is not like eating sweet bread; rather it is

like eating gravel.)

C. God has a hand in the affairs of life. (You cannot do wrong and get by with it.)

VII. Lessons about advice and counsel, V. 18

A. Any purpose is better accomplished with good counsel (good advice).

B. Nobody should be ashamed to seek counsel.

1. Everybody needs it from the lowest to the highest.

2. In every walk of life people need counsel, whether in business, sports, war

or whatever.

C. In some areas of life it is more urgent to seek good counsel than in others.

1. For instance in war. (We should not desire war, but if we get in it, we

should seek to get the best counsel possible.

2. It could be tragic not to seek counsel.

3. Even so, there are many such areas of life where it is vital to seek good

counsel

IX. Lessons about talebearing, V. 19

A. A talebearer gives away secrets and betrays confidences.

1. First, he (or she) seeks to learn things which are none of his business.

2. He has an uncanny way of worming information out those he meets. (The text

says that he "flatters" with his lips. Literally he "entices.)

3. Then he cannot wait to tell what he has learned.

4. He does much harm with his gossip.

B. It is best to have little to do with the gossip.

1. This way you do not feed him with information.

2. There is less chance of being hurt by him.

Conclusion:

When these lessons are followed it should help you in several ways:

1. It will help you to have a better relationship with God. You will have His help and

blessings more readily.

2. It will help you materially and financially. That is not the most important part of our

lives, but is an important one.

3. It will help us to have a better relationship with others. (We will have less trouble

from others and we will make less trouble for others.)

4. It will help us to feel better about ourselves. When we do wrong our conscience bothers

us. When we do right we are better satisfied within our own hearts.

Lesson #49

GOD, PUNISHING AND DELIVERING

Proverbs 20:20-24

Introduction:

This proverb reflects the idea that God is directly involved in the life of each person.

Man may neglect God, disrespect God, disbelieve God, and even reject God. But he cannot avoid

God. God is directly involved in his life, whether he likes it or not. God warns, informs,

instructs, blesses and punishes each individual.

I. God punishes those who disrespect parental authority, V. 20

A. God has commanded that a man should honor his father and his mother, Exodus 20:12.

B. Along with that command went a promise of blessings to those who obey.

C. God will punish the person who does not obey this command.

II. God punishes those who are greedy for family inheritance, V. 21

A. God has said in the law that man is not to be greedy, Exodus 20:17.

1. Specifically the law said not to covet what belongs to the neighbor.

2. But the same principle would be true concerning the family.

B. Rightly, a son has no claim to his inheritance as long as his father lives.

1. It belongs to his father.

2. This not only breaks the law which forbids covetousness, but it breaks the

law which requires that one honor his father.

C. A son who out of greed takes advantage of the weakness of his aged father and takes

his father's property while the fater yet lives will be puunished by the Lord for his

greed.

III. God delivers those who trust Him for help, V. 22

A. Specifically, he is instructed not to plan vengeance on those who wrong him.

1. God has said, "Vengeance is mine."

2. Yet often man prefers to avenge himself.

3. In the proverb, he is instructed not only not to take vengeance for himself,

but he is not even to consider doing so.

B. When one is wronged by another, what he is to do is to trust the Lord.

1. That is, he is to trust the Lord to help him in his oppression.

2. He is not instructed to trust the Lord to avenge him, but rather to help

him.

3. The Lord has promised to help.

4. The implication is that whatever vengeance is due, the Lord will take care

of that, too.

IV. God punishes those who cheat, V. 23

A. The proverb declares that the Lord abhors dishonesty.

1. Specifically the proverb speaks about dishonesty in business dealings.

(Dishonest weights and measures)

2. Actually, the idea is that He hates dishonesty in all activity.

3. The child who cheats to win in a game is well on the road to becoming a

cheat in the business world.

B. Since God hates that kind of activity, God will punish the offender.

C. This makes it rather foolish to engage in such activity. (By cheating others,

he ends up cheating himself.)

V. The Lord blesses those who follow His leadership, V. 24

A. The proverb says that a man's goings are of the Lord.

1. This does not mean that the Lord has taken away his privilege of making his

own decisions for himself.

2. Rather, it means that a man does not know the end result of his decisions.

3. It is the Lord who has control of the end results in any given course of

action.

B. How can a man then, by his own intelligence, be capable of choosing what is best

for him?

1. He is not.

2. Therefore, he should let the Lord direct him in the path that he should

go.

3. Wherein God has given instructions in His word, man should follow those

instructions. (He will be wise to do so.)

4. Wherein God leads with His Holy Spirit, man should follow. (He will be wise

to do so.)

Lesson #50

DEVELOPING INTO A WISE LEADER

Proverbvs 20:25-30

Introduction:

These proverbs are profitable whether one is to be a leader or a follower. They are

especially helpful to one who is a leader or who will develop into a leader. The lessons are

valuable in whatever position of leadership one might be in from low level to the highest.

These are true marks of good leadership.

I. Do not make rash promises, V. 25

A. This verse is very poorly translated in the King James Version. (It should read, "It

is a snare to the man who hastily utters a vow and after he vows he makes inquiry

whether he can keep it.")

B. The vow spoken of in the text is a vow of consecration to the Lord under the Old

Testament law.

C. But the lesson is much broader than just a religious vow.

1. It certainly carries the idea that one ought to be true to his commitments

to God. (He ought not to make rash promises to God; the promises he does

make he should keep.)

2. The lessons also includes other situations. (One ought not to make debts

unless he can see his way clear to pay them; He ought not to make promises

to employees, customers or to anyone unless he can see his way clear to keep

those promises.)

II. Be aware that evil must be punished, V. 26

A. The "wheel" is "the threshing wheel."

B. The sense of the verse is that a wise king seeks out and punishes evil doers who

are in his kingdom.

C. There are three primary lessons to learn from this:

1. God is a wise king and He will punish evil doers; therefore, we should not

do evil lest God seek us out and punish us severely.

2. We cannot work for a company, belong to a lodge or club, play on a team,

etc., and ignore the rules. (If we break the rules we will suffer the

consequences.)

3. If we would be a wise ruler, we must learn to discipline those who are under

us. (We cannot allow wrong doers to get by without corrective measures.)

4. These lessons apply to the home, the school, the church, etc.

III. Be true to your own conscience before God, V. 27

A. God has placed a conscience in man.

1. The spirit of man is like a lamp of God within him.

2. It searches the innermost thoughts and motives.

B. The conscience is not a sure guide to right and wrong.

1. One may possibly do wrong and not be bothered by his conscience.

2. This may be because he is uninformed in light of the Scripture about what is

right and what is wrong.

3. It may be because his conscience is seared over by many wrong doings.

C. But generally a man cannot do that which he knows to be wrong or suspects might be

wrong without it bothering his conscience.

D. Thus, do not do that which you know to be wrong or which you believe might be wrong.

(You have to live with your own conscience.)

IV. Show mercy and truth, V. 28

A. A king is not established on the throne merely by brute strength and power; nor by

his skill and intellect.

1. A wise king becomes established on the throne as he shows mercy to his

subjects and even to his enemies. (He may punish evil doers, but his

punishment is tempered with mercy.)

2. He is further established by his efforts in behalf of truth. (He seeks to

uphold truth in his judgments, his trials, his laws, his officers and in his

dealings with others.)

B. Even so, every wise leader will seek to show mercy and truth.

1. He will not condemn even the guilty without pity.

2. He will prefer mercy to punishment. (Yet he will punish if necessary.)

3. He will be truthful to others and expect his followers (employees, etc.) to

be truthful.

4. The Christian leader should be especially interested in learning and

promoting doctrinal truth.

C. One who will not show mercy nor stand for truth will be opposed by the Lord and

eventually by those under his authority.

V. Developing strength and wisdom, V. 29

A. This proverb borrows two illustrations from real life:

1. The glory of the young man is his strength. (He is stronger and quicker

than at any time in his life.)

2. The beauty of the old man is his grey hair. (His strength is gone or waning;

but his greying hair is some compensation to him. It makes him feel good

to have people say, "I like your grey hair. I think it is pretty.")

B. But the lessons go beyond the literal strength of youth or the attractiveness of

grey hair.

1. As the young man develops physical strength, so the individual is to develop

strength of character --- spiritual strength.

2. As the old man gradually turns grey, so the individual is to develop wisdom.

(The grey hair symbolizes wisdom.)

3. Spiritual strength and wisdom from God are the real glory of a man whether

he is young or old.

VI. Know the benefit of suffering, V. 30

A. This proverb also uses an illustration from real life:

1. It involves blueness of a wound or bruise.

2. It is the blueness of a bruise that helps to promote its healing. (It is an

accumulation of blood cells which seals off the area to prevent the spread

of infection and to repair the damage.)

B. The proverb says, even so stripes cleanse the inward parts of a man.

1. Stripes indicate blows of chastisement.

2. Chastisement, when properly received, will cleanse even the innermost parts

of a man. (It will make him submissive to God and get even his motives right

with God.)

3. Yet stripes may not necessarily be chastisement, but may be blows of testing

and trial.

4. The result is the same: It results in a cleansing and strengthening of the

inner man.

C. Someone has said that one of the most valuable assets that a child of God has is

his suffering.

1. He will profit from this more than almost any other experiences of life.

2. Since this is so, how submissively we ought to suffer.

3. And let parents and other leaders know that the suffering and trials of

their children and their people are not all bad. (God can use it for their

good.)

Lesson #51

GOD AMD THE HEARTS AND ACTIONS OF MEN

Proverbs 21:1-3

Introduction:

The thought of God's supremacy over man is discussed in these proverbs. Particularly

they view God as being Supreme over the hearts and lives of men. Verse 1 has to do with the

heart of the king. Verse 2 has to do with the hearts and motives of all men. Verse 3 singles

out the individual person.

I. God influencing the heart of the king, V. 1

A. If there is anybody in the land who does his own will without pressure from anybody

and without hindrance from anybody, it is the king.

1. None can make him do anything; none can stop him from doing anything.

2. Never-the-less, he is subject to the influence of Supreme God.

B. The illustration is that of a river (Literally a canal) dug for the purpose of

irrigation.

1. The direction of the canal is determined by the farmer.

2. The water of the canal is used for the benefit of the plants.

C. This proverb does not teach that God exercises absolute control of the hearts and

lives of kings, taking away their free choice.

1. Being Supreme, He could do that if He chose to do so.

2. But if it did, He could not hold them responsible for their choices.

3. Rather, the proverb means that God brings to bear upon them many influences

to help direct their decisions.

D. Normally God would use this influence to get the king to make decisions which would

benefit the people of the land.

E. He has been known to use it to punish the people over whom the king rules.

F. Illustrations:

1. God certainly used influences to affect the decisions of Pharaoh.

2. God used Nebuchadnezar, King of Babylon, to punish the nation of Judah.

3. God used King Cyrus, a wicked man, to issue the decision that the Jews could

return to their homeland. (A blessing.)

4. God uses governments of all kinds to be a blessing to the people, Rom. 13:1-4.

II. God: The Judge of man's heart, V. 2

A. This proverb declares that every way of man is right in his own eyes.

1. This is almost identical to Proverbs 16:2.

2. It is similar to Proverbs 14:12 and 16:25.

B. This proverb points out how easy it is for one to deceive himself.

1. It is hard for one to see himself as being wrong.

2. It is a lot easier to see the wrong of someone else.

3. Man can find a way of justifying anything he does in his own sight.

C. The proverb does not imply that a man is wrong in all things.

D. Rather, it declares that the Judge of our deeds is the Lord.

1. It is not enough to satisfy self.

2. It is God whom we should satisfy.

3. Whatever God says will stand.

III. God preferring submission to sacrifice, V. 3

A. This proverb calls to memory the statement of Samuel to King Saul, I Sam. 15:22.

1. God had instructed Saul not to take spoil of war in a certain battle.

2. Yet Saul took much cattle.

3. The prophet Samuel questioned him about his disobedience.

4. Saul sought to excuse himself by declaring that he intended to use the cattle

to make a great sacrifice to God.

5. But what God wanted of Saul was obedinence rather than sacrifice.

B. God always prefers obedience to sacrifice.

1. Not that He considers sacrifices unimportant. (Used properly the Old

Testament sacrifices pointed to the redemptive work of Christ.)

2. But sacrifices without a submissive heart to God are mere hypocrisy.

3. Even today men are called upon to render outward acts of religious service

to God. (And when done out of heart of love and submission to God, these

acts are well pleasing to God.)

4. But when they are done without submission in the heart, they are nothing but

acts of hypocrisy.

Conclusion:

1. Since God is the judge of all hearts and lives, we should search our own hearts and seek

to yield our hearts and lives to Him.

2. Let us remember that our first responsibility as citizens is to live our own lives in

keeping with godly and righteous principles.

3. Then let us pray for support those godly men in office who seek to govern according to

godly principles. No course of action is best for our nation unless is a godly action.

4. Let us look to God for His leadership and protection.

5. Let us trust God with all our hearts.

Lesson #52

THE RESULTS OF CERTAIN LIFE-STYLES

Proverbs 21:4-9

Introduction:

Certain human behavior has a predictable result. The wise will consider the results

beforehand and choose the better way of life.

I. The results of pride, V. 4

A. Pride is an attitude of the heart.

B. It is often manifested by a proud look. (A haughty look with the eyes.)

C. It is further the tillage or harvest of a wicked, self-centered egotist who behaves

selfishly.

D. It is also evidenced by the things that bring him joy.

1. The word which is translated "plowing" can be translated "light."

2. The idea is that the things which light up his life are those things which

feed his selfish spirit.

E. But pride is a sin and will be punished. (Both in this life and, for the unsaved,

in the life to come. The saved who live in this manner will have less rewards in

the life to come.)

II. The results of diligence contrasted with haste, V. 5

A. Diligence pays off with prosperity.

1. The thoughts of the diligent form his plans.

2. Then he patiently and persistently works his plans.

3. Patient persistent diligence will finally pay off with plenty.

B. But in contrast, haste pays off with poverty.

1. By being too hasty and acting without forethought.

2. By being too hasty in the work and doing a sloppy job. (Haste makes waste.)

3. By being too hasty to get riches and using the wrong means to get them.

4. Either way, haste will finally bring want.

III. The results of getting treasure by deceit, V. 6

A. Lying in order to get gain is a common practice among men. (It includes false

advertisements, false promises, misrepresentation of products or services, con games

and all manner of fraud.)

B. All such gain by deceit is vanity.

1. Literally, the verse says that it is a "fleeting breath" and, hence, is like

a vapor tossed to and fro by the wind.

2. Possessions so gained do not bring contentment and are soon gone.

3. Purusing such a way of life is like chasing a mirage, pursuing a futile dream.

4. It can bring prison or an untimely death.

IV. The results of violence, V. 7

A. The word translated "robbery" carries the idea of violence.

1. It can be robbery by violet means.

2. But its main usage is simply violence.

B. The violence which men deal out to others will eventually return. (They will reap

what they have sown; the chickens will come home to roost.)

C. They will eventually be ruined because they refuse to deal justly with others.

V. The results of the impure contrasted with the pure, V. 8

A. "Man" as spoken here is the impure man, the guilty man, the sinful man contrasted

with the pure man.

1. His way is froward and strange. (Literally winding and crooked.)

2. He follows no guides, no rules and wanders in aimless uncertainty and self

delusion.

B. In contrast, the pure live by God's rules and regulations and walk a straight path

toward a certain goal.

VI. The results of marrying a brawling woman, V, 9

A. Since marriage was ordained of God this proverb should not be understood as being

against marriage.

B. But too many leap into marriage without considering the character of the person

they are marrying. (They look only for physical beauty and not for spiritual

beauty.)

1. Many a man will wind up with a nagging, quarreling, brawling woman.

2. He would be better off living alone in a corner of a roof top (flat roof, of

course) exposed to the weather.

3. The storms up there would not be as bad as the storms inside the house with

a brawling woman.

C. The same is true of a woman who is married to a jealous, violent, hot-headed man.

D. The point is that one should first seek God's help in choosing a mate and then seek

God's will in making a good home.

Lesson #53

WARNINGS!!!

Proverbs 21:10-18

Introduction:

In this series of proverbs we see a series of warnings.

I. A warning about evil desires, V. 10

A. A wicked person thrives upon evil.

1. It is his constant strong desire.

2. His greatest joy is that which is evil.

B. The result is a merciless, cruel person.

1. The idea in the Hebrew is: "Thus, his neighbor finds no favor in his eyes."

2. The word, neighbor, means "friend, companion."

3. Thus, one whose life is dominated and controlled by constant desire for evil

becomes hard, cruel and merciless even to his closest friends or companions.

4. One criminal was once heard to say, "I had a friend who didn't think I would

kill him, but I did."

II. A warning about chastisement or punishment, V. 11

A. The scorner spoken of here is one who mocks and ridicules religious truth and religious devotion.

1. He brings God's wrath and punishment upon himself.

2. Usually he is too hardened to benefit from his punishment by repenting of

his sins.

3. But his punishment will come some observers to repent, who otherwise would

not have done so.

B. How much better it is to be like the wise.

1. It does not take chastisement to correct him,

but only instruction.

2. He is already wise and he becomes even more wise by receiving instruction.

III. A warning about destruction from the Righteous One, V. 12

A. Note the verse that some words are in italics and, thus, were not in the original.

(Man, but God, their)

B. The Righteous One wisely considers (marks) the house of the wicked.

C. The idea is that God has marked them for destruction because of their wickedness.

IV. A warning about stinginess, V. 13

A. A selfish, greedy, stingy person will stop his ears at the cry of the needy.

B. He will reap what he sows; he, too, will be in need and not be heard.

V. A warning about pacifying the wrath of others, V. 14

A. There are two main views of this verse:

1. Some consider the gift in this verse to be a legitimate result of generosity.

2. Others consider the gift to be an evil act of bribery.

B. This writer understands it to be an act of generosity.

1. The gift is, thus, given secretly or quietly, not to cover up any guilt, but

out of modesty, so as to not be boastful.

2. The result is that it not only strengthens friendship, but actually pacifies

anger. (Anger that might even be unknown to the giver.)

C. It is not always that an angry brother can be regained, but it is well worth the

effort to do so.

VI. Another warning about judgment for the wicked, V. 15

A. Verse 12 has already warned about judgment for the wicked, but this proverb issues

another warning.

B. The just find great joy in doing justly. (It brings them joy because of their

inward nature that loves justice and right living.)

C. But in contrast the workers of iniquity equally love injustice and iniquity. See

verse 10.

D. By his wicked heart and wicked deeds, he brings destruction upon himself.

VII. A warning about wandering from the path of understanding, V. 16

A. This proverb speaks not of worldly wisdom which seeks to scheme, deceive and cheat,

but rather of godly wisdom which seeks God's will.

B. The unsaved may come across this path and have an opportunity to walk down it, but

refuse to do so.

C. The saved person may actually walk in this path and yet wander from it. (He does

not lose his salvation, but he does lose a great deal; he may lose even his life.)

VIII. A warning about wasteful pleasures, V. 17

A. The word, pleasure, as used in this verse does not mean "satisfaction,

contentment, enjoyment"; rather it means "sport, entertainment, frolic, play,

revelry."

B. The verse especially emphasizes rich, costly banqueting.

1. The word, wine, would suggest banqueting.

2. The word, oil, speaks of perfumed oils or ointments, the kind used to

perfume the place and the people at rich banquets.

C. Any kind of rich costly pleasures can lead to poverty.

1. The entertainment itself can waste needed funds.

2. It can also waste valuable time and energy that could be well spent more

productively.

Lesson #54

THINGS THAT VITALLY AFFECT LIFE

Proverbs 21:19-26

Introduction:

These things affect one's life either for the good or for the bad.

I. A contentious and angry homelife, V. 19

A. Back in verse 9 it was said that it is better to live in the corner of a housetop

than to live in a big house with a brawling woman.

B. This proverb says that it is better to live in the wilderness than with a

quarrelsome woman.

1. It can be lonely in the wilderness. (More isolated than a housetop)

2. It can be dangerous in the wilderness. (But the roaring lion is better than

a roaring woman.)

C. The implication is that it would be equally as bad for a woman to live with a

jealous, quarrelsome, abusive man.

D. The obvious lessons are:

1. If you are unmarried, seek God's will and a good companion in marriage.

2. If married, seek to be a good companion.

3. If you have a quarrelsome companion, seek God's help for your home. (You will

need it and His help is available to you.)

4. If you are quarrelsome, stop it! Seek God's help and stop it --- now!

II. The use or abuse of goods, V. 20

A. It is wise to learn to live within your means. (Whether you have little or much)

1. It should not be one's objective to hoard riches.

2. Yet one should conserve so as to make his supply take care of his needs and,

if possible, to acquire a reserve supply.

3. He should teach all of his household to do the same.

4. The result:

a. A sufficiency

b. A reserve

c. Being able to have some extras.

B. In contrast, the unwise lives beyond his means. (Whether he has little or much)

1. He spends as fast as he gets.

2. What he does not use, he wastes.

3. He does not store up for emergency.

4. Soon he is in want.

III. Righteousness, a real key to a successful life, V. 21

A. The righteous man is one who seeks the Lord.

1. He seeks the Lord that his sins might be forgiven.

2. He seeks the Lord for guidance.

3. He seeks the Lord for strength.

4. He seeks to avoid the ways of life which the Lord forbids.

5. He seeks to do the things which the Lord has commanded.

B. He finds mercy, life, righteousness and honor.

1. He finds them from the Lord.

2. He finds them from men. (Not all men will show him mercy; one who lives

godly in Christ Jesus will suffer persecution; but God will see to it that

someone will show him mercy.)

3. He will find those things in this life and in the life to come.

IV. The wisdom to overcome obstacles, V. 22,

A. In warfare, the wall of a city was a formidable obstacle. (The city would not be

easy to capture.)

B. Yet the wise man might find the weakest place in the defense and lead his army to

scale the wall and take the city.

C. On the opposite view, a wise man might save a city from an overwhelming army,

Ecc. 9:13-16.

D. This kind of wisdom comes from God:

1. Through God's word.

2. Through instruction and training.

3. Through counsel.

4. Through direct leadership of the Holy Spirit.

E. Even so, wisdom learns to cope with many seemingly insurmountable problems.

V. Guarding the mouth, V. 23

A. The unguarded mouth can cause much trouble.

1. It can embarrass. (You get your foot in your mouth.)

2. It can be harmful. (To self and to others; by gossip especially)

3. It can be filthy and unclean. (Thus, displeasing to God)

4. It can be deceitful and untruthful.

5. It can set traps for others. (They often backfire.)

6. It can speak religious untruth. (Heresy)

B. Hence, one who guards his mouth spares himself lots of trouble.

C. The best use of the mouth is to serve and glorify the Lord.

VI. Arrogant pride, V. 24

A. Repeatedly the proverbs warn against pride. (Pride goes before destruction.)

B. This proverb points out that one filled with pride soon gets a name for himself.

1. God knows him already for what he is.

2. Others will soon learn him for what he is.

C. Thus, he will soon cut himself off from friendship with God and man.

VII. Laziness, V. 25

A. The proverbs also repeatedly warn against laziness.

B. Being lazy does not stop one from having needs and desires.

C. But it can stop one from being supplied his needs and desires.

D. It can kill him. (He may starve to death of grieve himself to death because of

what he does not have.)

E. The sad thing about it is: he could provide if he would.

VIII. Diligence, V. 26

A. The slothful are still being considered in the first part of this verse.

1. He is not generous, but greedy.

2. He wants everything coming in and nothing going out to others.

B. But the industrious man not only provides for himself, but he wisely shares with

others.

Lesson #55

MAN IN GOD'S WORLD

Proverbs 21:27-31

Introduction:

Every man lives his life in a world that does not belong to him. It belongs to God who

created it. His life, therefore, is in full view of God and will be examined by Him in the

fullest detail. These proverbs deal with just a few aspects of man's life and show how it

must meet with God's approval.

I. A man's religion, V. 27

A. This proverb speaks of false religion.

1. It is not a false religion in the sense of being an idolatrous religion.

2. It is not false in the sense of being heretical. (There is no hint of any

false teaching.)

3. The form and doctrines are apparently those of an orthodox religion. (Being

written in Old Testament times it would speak of the Old Testament law

sacrifices.)

B. This man's religion is false because it is a false pretense.

1. Outwardly he is religious. (There is no apparent difference between this man

and a man who is devoted to God.)

2. But inwardly his heart is full of wickedness.

C. All such religion is an abomination to God.

1. It is hypocrisy and the man is a hypocrite.

2. There is no real righteousness in his life.

D. It is even more abominable to the Lord when it is done with wicked intent.

1. Some, like the Pharisees, seek to cover up a covetous and self-righteous life.

2. Some seek to cover up a life of immorality or crime.

3. Some even seek God's help in coping with the problems of life.

4. Some actually seek God's help in achieving evil purposes.

II. A good man's word, V. 28

A. A false witness shall perish.

1. He speaks falsely to get gain, to get attention, to gain popularity, or

perhaps, because he is a habitual liar.

2. The Hebrew word which is translated, perish, carries the idea of wandering

or straying. (Often a man or animal which does stray will perish. Thus,

the translators use the word, perish, in this verse.)

3. The an early result of such false witness is that others would loose

confidence in the individual.

4. The continued practice could lead to a ruined life.

5. If he lies in a legal trial, he could be severely punished.

6. If he is brought to trial for lying, he may be punished.

7. The proverb implies that there are also eternal repercussions.

B. In contrast to this is the man who carefully listens so as to make certain to get

the straight of the story.

1. Then he just as carefully gives a true witness.

2. Pretty soon he is noted for telling the truth and he gains the confidence

of others

III. A man's attitude, V. 29

A. The wicked man boldly transgresses with a straight face. (There is no shame nor

regret.)

B. But the upright man very carefully directs his steps into the right way. (He wants

to make sure that he pleases God.)

C. This is a man whom God will bless with spiritual blessings. (He may not be any

better off materially than the unrighteous, but he is rich in spiritual blessings.)

IV. No victory over God, V. 30

A. Ungodly men constantly pit their puny strength and their worldly wisdom against

God, but all to no avail; there is no strength nor wisdom that can prevail over

God.

B. Pharaoh, king of Egypt, thought he could outwit God and keep the children of Israel

as his slaves.

C. Sennacherib, King of Assyria, thought God could not deliver Judah out of his hand,

II Kings 18:35.

D. The Anti-Christ will think that he can outwit God and overcome the Christ, Rev.

19:19-20.

E. Even now there are many who, in their folly, wage war against God.

1. The atheists wage war against the very idea of God.

2. Many false teachers wage war against the truths of God.

3. Many false religionists wage war against the people of God.

V. No victory without God, V. 31

A. The standard procedure for waging war is by military might.

1. The horse was a vital part of old time warfare.

2. Those who went to the battle trained and prepared their horses.

B. But the victory is not to be obtained through military might; rather, victory

is through the Lord.

1. This is true of nations today.

2. This is true of the individual in his personal struggles of life.

3. This is true concerning one's eternal destiny; Salvation (victory) is of the

Lord.

Lesson #56

INSIGHTS INTO WISE LIVING

Proverbs 22:1-5

Introduction:

These five proverbs help to give an insight into some of the real secrets of life.

"Anyone who will gain these insights and follow the principles set forth will have a better

life.

I. Seeing the value of a good name, V. 1

A. A good name is better than riches.

1. With most people riches is the objective, but that should not be the

objective.

2. A good name is far better. (Not merely a name, but a good name.)

3. This is the kind of name that one can gain only by living a good life.

4. It is the kind of life that gains the respect of others by righteous living

and by kindness to others.

B. The same idea is expressed in the latter part of the verse.

1. The idea is "favor" or "esteem."

2. It is better to earn the esteem of others than to earn silver and gold.

C. Our effectiveness in influencing others depends upon their respect for us and

their confidence in us.

II. Seeing the common bond in all mankind, V. 2

A. A common error in dealing with mankind is to view the rich and the poor as being

different. (Generally the rich are considered to be superior to the poor.)

B. In their nature and in their needs they are not different; they are the same.

1. All are the work of God's creation.

2. They have basically the same physical makeup and the same physical needs.

3. They all have minds and emotions and they have basically the same mental and

emotional needs. (All need to be loved; all need to be wanted.)

4. All have the same basic spiritual needs. (All have sinned and come short of

the glory of God, Rom. 3:23.)

C. The rich and the poor need each other.

1. The rich need the poor for labor.

2. The poor need the rich to furnish jobs.

3. Thus, there should not be social strife between them, but cooperation.

4. The rich, especially, should see a warning in this proverb not to oppress the

poor.

III. Seeing oncoming trouble and avoiding it, V. 3

A. Certain ways of life very obviously pose certain dangers.

1. For example, to imbibe alcoholic drink poses the danger of becoming an

alcoholic.

2. To rob and steal poses the danger of being caught, captured and punished.

B. The prudent man will foresee such dangers and avoid the hurt by abstaining from

such conduct.

C. The foolish person will go right ahead and do what he wants to do ignoring the

danger.

1. He thinks only of the immediate pleasure or the immediate gain.

2. He will eventually suffer the consequences.

IV. Seeing self as small but God as great, V. 4

A. The first "and" was not in the original text.

1. The verse thus reads: "By humility, the fear of the Lord are riches, honor

and life."

2. Humility and the fear of the Lord are appositives; they are the same in

essence; they are equal.

3. To humble self is to exalt the Lord.

4. The more humble one becomes, the more exalted the Lord is to him.

B. Hence, to dethrone self and to put the Lord on the throne (let the Lord have His

way) is the way to the real riches, honor and life. (Not necessarily maretial

riches)

C. God does not promise in the Bible to make all Christians rich in material goods,

but He does make every submissive child of God rich in ways that are better than

material wealth. (Compare with verse 1.)

D. But even in the material things, the Lord takes care of those who trust Him and

obey Him, Mat. 6:33.

E. Furthermore, by His teachings the Lord helps His people to provide materially for

themselves.

1. He teaches them to work and provide.

2. He teaches them not to be wasteful.

3. He teaches them not to become overly indebted.

4. He teaches them to be saving.

F. One need not seek after honor and praise. (He should concentrate on pleasing the

Lord and the Lord will see that he is honored.)

G. One need not seek to make life good for himself. (He should concentrate on doing

the will of God and God will see to it that he has a good life.)

V. Seening the hidden snares and avoiding them, V. 5

A. Just as one should avoid the obvious dangers of life (verse 3), even so he

should learn to avoid those dangers which are not obvious.

1. Did you ever walk along in the woods and while you were watching out for

the big things like logs, tree limbs and holes you hung your foot on a

thorny vine and tripped?

2. That can be a painful experience. Even so, there are many little

not-so-obvious things on which an individual can trip and cause his

downfall. (The little white lie, the social drink, taking the little thing

that does not belong to you, reading porno magazines or engaging in a

little bit of gossip.

B. As men set traps to ensnare and catch animals, likewise, Satan deliberately sets

traps to ensnare men. (Dope, adultery, covetousness, etc.)

C. One who cares about his spiritual well-being carefully watches for such traps and

avoids them.

Lesson #57

PARENTAL RESPONSIBILITY IN TRAINING CHILDREN

Proverbs 22:6

Introduction:

Proverbs 1:8 sets forth the principle of parental authority. The child should heed the

parent's instructions. This text sets forth the principle of parental responsibility. They

are responsible for training the child.

I. The need of training,

A. A child is an everlasting being.

1. He lives first as a baby, then as a child, youth and adult.

2. He will eventually go into his eternal home, either heaven or hell.

3. His eternal destiny depends on whether or not he repents of his sin and

trusts Jesus for salvation, Acts 20:21.

B. A child does not usually know what is best or right.

1. His depraved flesh nature inclines him toward wrong choices. (Until he is

saved, his spirit nature is also depraved.)

2. His environment influences him to wrong choices.

3. Satanic forces influence him to wrong choices.

4. He does not know what food is best; he does not know how to be saved; he

does not know how to live.

C. Bad habits are easily formed, but hard to break.

II. The time to begin training

A. The Hebrew in our text says literally, "Train up a child in the mouth of his ways."

1. The idea is, "...in the opening or beginning of his ways."

2. The implication is: Begin early and keep at it.

B. Start the training as soon as possible.

1. While he is a babe he will learn many things. (About his parents, about his

own body and about his environment)

2. As his body grows, he grows in his learning. (He learns to communicate; he

learns the meaning of "No;" he learns about his home, his friends and he can

learn even about his God.)

3. Even before he knows that he is responsible to God many seed thoughts can

be planted. (About God's love, God's punishment, God's plan and God's Son)

4. As soon as possible the need of salvation and God's plan of salvation should

be stressed.

5. Children should be given small responsibilities. (These should be gradually

increased.)

III. The method of training

A. The parents should make decisions for the child until he (or she) can responsibly

make decisions for himself. (Teaching him to make his own decisions should be a

gradual process.)

B. Teach him by informing him. (Especially inform him about God's will through the

Scriptures.)

C. Teach him by showing him. (Set the example; lead the way in doing God's will.)

D. Teach him by rules. (Rules from parents help to prepare the way for rules from

employers, governments and God.)

E. When necessary teach him by chastisement. (Wisely used, chastisement can be a

very effective teaching method.)

F. Teach him by commendations and praise.

IV. The desired result,

A. Hopefully he will respond to the gospel early and will be saved long before his

adult years.

B. Thus, he will learn early that he can trust the Lord to guide him and help him

when he faces problems in life.

C. He will already have convictions about truth, morality and righteousness.

D. He will already have good habits formed.

E. He will know that the real purpose in life is not to get, but to serve God in a

way that God approves.

Lesson #58

THE END RESULTS

Proverbs 22:7-12

Introduction:

These proverbs show that generally a given pattern of action will produce a given

result.

I. The result of riches is rulership, V. 7

A. Those who control wealth control society.

1. This is true in government, business, science, etc.

2. Thus, there is a responsibility that goes with wealth. (To provide

leadership, jobs, protection, law and order, etc.)

3. Those who have wealth should rule wisely for the good of all, but all too

often it is done only for the good of self.

B. To be poor puts one in a position of submission to others.

C. Unnecessary borrowing robs one of his freedom.

II. The results of iniquity is calamity, V. 8

A. Sowing seeds of iniquity will bring a sure harvest of calamity.

1. That is not the kind of harvest the evil doer is hoping for. (He expects

power, possessions, pleasures, etc.

2. Calamity may not come swiftly, but it comes surely.

3. Evil seed sown in this life can produce a harvest of calamity throughout

eternity.

B. Specifically one who vents his anger on others (Becomes overbearing, despotic) will

have his power broken.

1. This is true of rulers such as Hitler, Stalin and Castro.

2. It is true on a local level. (In the home, in the neighborhood, on the job,

etc.)

III. The result of generosity is blessings, V. 9

A. The "bountiful eye" in the Hebrew language is literally "the good eye." (The

idea is generosity.)

B. Jesus said that it is more blessed to give than to receive, Acts 20:35.

1. That is, the greater blessings are obtained through giving.

2. The more you give to others the more is given to you.

3. The more you do for others the more is done for you.

4. Someone has said, "You cannot outgive God."

5. This is true with individuals and it is true with churches.

IV. The result of casting out the trouble-maker is peace, V. 10

A. Often a whole group will find it impossible to have peace and harmony because of

one trouble-maker who always keeps something stirred up.

B. When the group gets fed up and casts the trouble-maker out, the result is peace

and harmony.

C. Thus, such disciplinary action is often essential.

1. This is true with society in general. (The law-breakers must be imprisoned

or otherwise expelled.)

2. This is true on the job. (The trouble-maker must be fired.)

3. This is true with clubs, teams, etc.

4. This is true with churches. (The trouble-maker must be expelled from the

membership.)

V. The result of loving a pure heart is friendship with the king, V. 11

A. This proverb speaks not of loving others with a pure heart, but of loving to have

a pure heart within. (This is an inward hungering and thirsting after

righteousness.)

B. This is an inward pureness that is expressed by outward pureness of conduct.

(Righteous conduct, honesty, fairness, kindness, truthfulness, etc. This is the

kind of pureness that is produced by a new birth.)

C. It is the kind of conduct that may bring a special reward from a king.

(Presidential award; Congressional medal of Honor, etc.)

D. The implication is that this kind of pureness of heart and outstanding conduct

will bring special awards from the King of kings.

VI. The result of truth and right is the protection of God, V. 12

A. "The eyes of the Lord (Jehovah) preserves (guards, protects) knowledge (truth,

right)."

B. The implication is that Jehovah also guards those who preach and teach truth.

1. He guards His men whom He calls to present truth. (Old Testament prophets;

New Testament preachers)

2. He guards His organizations that represent truth. (Old Testament Israel;

New Testament churches)

3. He guards His word that teaches truth. (The Bible)

C. The very fact that He needs to guard them shows that there is opposition and

persecution.

D. God thwarts the words (plans, teachings, etc.) of the transgressors (the opponents

of truth.)

1. Even in this life He thwarts many evil plans.

2. Eventually He will thwart all evil plans.

Conclusion:

Knowing what course of action brings the desired results should enable one to choose

the right course of action. Therefore, it should also help him to produce the desired

results.

Lesson #59

WARNINGS AND MORE WARNINGS

Proverbs 22:13-16

Introduction:

Most of these warnings have been given before in other proverbs, but they are now

sounded out again. This points up the wisdom of repeated warnings by parents, teachers,

preachers, law officials, doctors and others.

I. A warning about slothfulness, V. 13

A. The specific danger of slothfulness is not repeated in this proverb. (The danger

has already been pointed out, Pro. 6:1-11; 20:13)

B. Rather, this proverb points out the absurd excuses that the lazy person will come

up with to excuse his laziness. (One young man was asked if he went job hunting.

He replied, "I was going to, but Star Wars came on TV.")

C. But be reminded that such slothfulness is a sin and God punishes sin.

II. A warning about wayward women, V. 14

A. This warning has also been previously sounded in the Proverbs, Pro. 2:16-18; 5:3-11;

7:4-23.

B. This proverb compares the mouth of a wayward woman to a deep pit, a snare, a trap.

1. With flattery and perhaps kisses she traps a her victim.

2. It is as though he were a prey in a hunter's snare.

3. It is easy to get caught in the trap and almost impossible to get out safely.

C. One who refuses to heed the warning and stay out of the trap is in for great misery.

1. Probably both physically and emotionally.

2. It is as though he were under the curse of God.

III. A warning about correcting children, V. 15

A. There is an inbred foolishness deep in the nature of a child.

1. This is not harmless childishness, but a wicked craving for sin and a

stubborn rebelliousness against right.

2. It is the natural result of being born of a sinful father.

3. The child will not outgrow his tendency toward rebellion and disobedience.

4. His tendency will only grow worse unless corrected by loving parents.

B. The proverb says that the rod of correction shall drive the rebelliousness out of

the child.

1. First, he should be corrected by word of mouth.

2. Then he should be mildly chastened to impress upon him that he has done

wrong and that he brought punishment upon himself.

3. If he does not correct his ways then a more severe chastisement should be

given.

4. By this he can come to understand that he will be better off if he changes

his ways.

C. This same process will be need to be repeated to correct the child in many

different acts of disobedience.

D. The parent who fails to so correct his child does him wrong, because the child

which does not receive correction is apt to get into more serious trouble and

more severe consequences later in life.

IV. A warning about dealing with the rich and the poor, V. 16

A. It is dangerous to oppress the poor.

1. One who does so usually does so in order to get gain for himself. (And he

may get gain temporarily.)

2. Actually God instructs us to give to the poor --- not take from them.

3. God watches over the poor to protect them and He will severely deal with

those who oppress the poor. ("...he shall come to want.")

B. It is equally dangerous to favor the rich.

1. One may give to the rich expecting favors from them in return.

2. He may or may not get their favors, but by his wrong doing sacrifices the

favor of God.

3. Thus, he, too, will come to want.

Conclusion:

1. Be willing to work hard for long hours and under difficult conditions.

2. Keep yourself morally clean. (Commit no adultery. Stay away from the trap of the

adulterous woman or man.)

3. As a child, accept parental discipline and training.

4. As a parent, discipline your children for their own good.

5. Train up your children in the ways of the Lord.

6. Deal fairly with both the rich and the poor. (Do not try to cheat either.)

7. Be kind and generous to the poor.

Lesson #60

ANOTHER APPEAL TO LEARN WISDOM

Proverbs 22:17-21

Introduction:

A new division is found here. Back in Proverbs 1:1 the nspired title of the whole book

is said to be "The Proverbs of Solomon, the son of David, king of Israel." Then there follows

a strong appeal to the students to hear wisdom, Proverbs 1:20; 2:1. All of chapters 1-9 are

introductory to the proverbs themselves. The proverbs of Solomon actually begin in chapter 10.

Proverbs 22:17 begins a new section, an addition, an appendage. There are three other

appendages to follow. The second appendage begins with chapter 25:1 and is a collection of

proverbs of Solomon but appended by the men of Hezekiah. The third appendage begins in chapter

30:1 and is by Agur. The fourth appendage begins in chapter 31:1 and is by Lemuel.

Some believe the appendages were written by Solomon, but just written in a different

style. They are longer and contain no parallels. Others believe that the writings belong to a

later period and that someone other than Solomon gathered some of the many proverbs of Solomon

and appended them to this book which had been written by Solomon.

I. The appeal to listen, V. 17

A. The appeal is to bow down the ear and listen to the words of instruction which were

to follow.

1. To bow down the ear is to give very close attention so as not to miss one

thing.

2. It is also suggestive of humbling one's self, acknowledging one's lack of

knowledge and, hence, being in need of instruction.

3. It is suggestive also of becoming submissive to a voice of higher authority.

B. The words are said to be words of the wise.

1. The implication is that they are from Him who is all wise.

2. The instructor, the writer of the proverbs, is said to be wise in that he

has received these words from the All Wise God.

C. The appeal is to not only listen but also to apply the heart to the instructor and

his instruction.

II. The appeal to belileve, V. 18

A. It is suggested that these instructions should be taken on the inside of the

individual.

1. Hence the listener or reader is to digest them and to understand them.

2. He is to make them a part of himself; he is to keep them perpetually within

himself; he is to believe them with deep conviction.

B. Believing them earnestly they should them be "fitted" in the student's lips.

1. That is, they should be established there.

2. So that what he speaks is in harmony with the truth that he has learned.

3. He will speak words of praise about the truth which he has learned.

4. He will then teach these truths to others.

C. It is a pleasant thing to be as established in the truths of God. (It brings the

special favor of God.)

III. The objective of the instructor, V. 19

A. The objective of the teacher here is that the student's trust in the Lord may be

strong.

1. First come saving trust at the point of salvation.

2. After salvation the trust should grow even stronger.

3. The believer should grow to depend on God in all things.

B. This trust or faith comes by hearing and believing God's truths, Rom. 10:17.

C. The instruction is very personal, "...even to thee."

1. This is, it is to you personally.

2. The godly instructor teaches with a personal concern for his students.

3. Even so, God sends the instruction with His own personal concern for each

individual.

IV. The value of the instruiction, V. 20

A. The proverbs herein written contain very valuable information to mankind; they

contain excellent counsels and knowledge.

B. The Hebrew word which is translated "excellent" means "threefold, weighty,

excellent."

1. Hence, these word of wisdom from God are threefold better than any worldly

wisdom.

2. So is all instruction from God.

C. These words are filled with excellent counsel. (Advice, counsel, purpose)

1. The very best advice available to man is contained therein.

2. This advice gives purpose to the individual's life.

D. These words are filled with excellent knowledge. (Information, perception,

awareness, acquaintance)

1. They fill one's head with important information.

2. They give him perception of what goes on about him.

3. They give him an awareness of the true values of life.

4. They make him knowledgeable about life.

Lesson #61

TIMELY WARNINGS ABOUT DEALING WITH OTHERS

Proverbs 22:22-29

Introduction:

The law of Moses is based on two principles: (1) Dealing right with God and (2)

Dealing right with others. These proverbs give warning to treat others right and not to

mistreat anyone. One of them also warns against being taken advantage of by others,

especially in money matters.

I. A warning against abusing ghe poor, V. 22-23

A. Robbery of any kind is sin.

B. To rob the weak and defenseless is both cruel and cowardly.

C. To rob them "...at the gate..." was especially wicked.

1. In Israel the gate of the city was where legal transactions were made, court

decisions were reached and often laws were formulated.

2. It was there that the rich and powerful often robbed the poor through crooked

business deals, bribery of the judges and the passing of laws which were

favorable to the rich and to the disadvantage of the poor.

3. Similar abuse of the poor is often seen today in government.

4. This was an abuse of the power which God has set up for the good of the

people.

D. The reason for the warning is given: God will plead the cause of the poor.

1. The poor may be weak, but they are not defenseless; they have a Strong One

to be their defense.

2. God threatens to "...spoil the soul..." of those who spoil the poor.

II. A warning against dealing with angry hot-head, V. 249-25

A. Earlier proverbs warn us not to be a hot-head, but challenge us to learn to control

our temper.

B. This proverb goes beyond learning not to be a hot-head, but warns us not to make

friendship with a hot-head. (Do not have things in common with him in one's circle

of friends, business, etc.)

C. The reason for the warning is simple:

1. That hot-head is going to get the man in trouble who has close friendship

with him.

2. Anger in him is apt to stir up anger in those who are around him. (Fire

kindles fire.)

3. You will soon take up some of his ways and they will be a snare to you.

(They will bring you trouble.)

III. A warning not to stand for the other man's debts, V. 26-27

A. This proverb is not intended to dampen the spirit of helpfulness and generosity.

1. It is intended to urge a business-like approach to business deals.

2. It is also intended to keep us from becoming a victim to our own

soft-heartedness in dealing with those who are down and out.

B. Do not strike the hand in pledge to stand good for the other man's debt nor be a

surety for his debt. (Especially when you are unwilling or unable to pay the debt

yourself. That is dishonesty on your part.)

C. The reason for the warning is self protection. (Why should you lose your few

possessions for a man who will not pay his own debts?

IV. A warning not to remove the old landmarks, V. 28

A. The old landmark was set to marhe property lines.

1. Greedy, selfish, dishonest men would secretly move the landmarks to gain a few

feet inches or few feet of land.

2. The proverb warns the individual not to move the landmarks and, thus, get

dishonest gain.

B. No specific threat is given in the proverb, but it is inferred that God will not

allow the deed, although done in secret, to go unpunished.

C. While the proverb speaks about physical property, it carries other lessons. We

are not to move the well established landmarks or principles in moral standards nor

doctrinal teachings.

V. A warning to be diligent in work, V. 29

A. The word, diligent, here not only speaks of being energetic, but also of using

skill and intellect in doing a good job.

B. The skilled and industrious will soon have his services in demand by kings and

other prominent men.

C. He will not be forced to work only for the mean.

1. The word "mean" is used here not in the sense of cruel or wicked, but in

the sense of common or obscure.

2. Hence, the idea is that his services will be in demand by those who can

bestow both honor and financial rewards upon him.

D. The implied warning is that those who will not seek to improve their skill and do

a better job will soon find little or no demand for their services.

Lesson #62

RHE DANGER OF RICHES

Proverbs 23:1-8

Introduction:

Our text sets forth the danger of riches in three different ways: (1) Verses 1-3: The

danger of being exposed to riches; (2) verses 4-5: The danger of seeking riches; (3)

Verses 6-8: The danger of being abused by the rich.

I. The danger of being exposed to riches, V. 1-3

A. The warning here involves an invitation to banquet with the rich, V. 1.

1. The text speaks of having an invitation from a ruler. (The lesson could

apply to an invitation from any rich person.)

2. The danger here is not the ruler, but his riches.

3. We are told "...consider diligently what is before thee." (That is, we are

to consider the danger of the temptation and guard against it.)

B. There is the danger of gluttony, V. 2.

1. The King James Version reads, "Put a knife to thy throat if thou be a man

given to appetite."

2. Some have interpreted this as a means of threatening to cut one's own throat

if he over-eats.

3. Some have interpreted it to mean that to over-eat is as if one puts a knife

to his own throat

4. Some have translated it to mean that one has already put a knife to his throat

by accepting the invitation and by subjecting himself to the temptation to

over-eat.

5. At any rate, it does mean that it is dangerous to one's self if he over-eats.

C. The whole occasion is deceitful.

1. The appearance is that of a generous host and friendly congenial guests. (The

occasion promises to bless all.)

2. Yet many of the participants are there to seek to gain an advantage over

others.

3. This is a cut-throat business.

D. The proverb seems to imply:

1. Be slow to accept such an invitation.

2. Be sure not to over indulge if you go.

3. Be watchful of those who would deceive you.

4. Do not get to liking this kind of lifestyle. (We spoil easily.)

II. The danger of seeking riches, V. 4-5

A. The admonition is: "Labor not to be rich...," V. 4.

1. Note: The admonition is not: "Be not rich."

a. If God should bless you and entrust you with riches it would not be

wrong for you to have them. (He so blessed Abraham, Solomon and others.)

b. You would, however, need to make sure that you use your riches in a way

that would please God.

2. Note also: The admonition is not "Labor not." (The proverbs have abounded

in warnings against laziness.)

3. The admonition is: Labor not, seek not, strive not to be rich. (Do not make

the gaining of riches your objective.)

B. The second admonition is: "Cease from thine own wisdom."

1. Stop trying to scheme and figure out ways to get wealth. (That kind of

wisdom is worldly wisdom.)

2. The implication is that when you cease your own worldly wisdom you will find

a higher and more noble wisdom from God.

3. Another implication is that you are to learn to trust God to supply your

needs.

C. One reason for this warning is because of the evasiveness and brevity of riches,

V. 5.

1. One may labor long and hard, scheme, sacrifice and abuse others in order

to get wealth and seem to have success within his grasp when suddenly he meets

with dismal failure. (This can be a crushing experience for those who value

nothing else but riches.)

2. One may actually gain great wealth only to have a depression to take it away,

a thief to steal it, or he may spend it all trying to regain his broken

health.

3. At least when he dies, his wealth will be left behind.

4. Eventually all these things will melt with fervent heat.

III. The danger of being taken advantage of by the rich, V. 6-8

A. This danger was hinted at back in verse 3.

1. The invitation is not always what it appears;

there may be a catch to it somewhere.

2. The money grabbing business is a cut-throat business.

B. Beware of the man who has an evil eye and decline the invitation to eat his

dainty meats, V. 6.

1. The evil eye in this text speaks not exclusively about the man who has a

hardness in the expression of his eyes. (Although hatred, bitterness or

anger can express themselves in his eyes and should serve as a warning not

to accept his invitation.)

2. Primarily the evil eye spoken of here is the eye that craves evil things.

3. This kind of person is simply not to be trusted.

4. His party may sound like fun and his food may be delicious, but it does not

pay to have dealings with him.

C. As a man thinks in his heart so is he, V. 7

1. It is not what may appears to be on the outside that counts; it is what he

is in his thinking and in his heart.

2. This man would appear to be nice enough in his looks and conversation.

("...Eat and drink, saith he to thee; but his heart is not with thee.")

3. But by his appetite for evil he has already betrayed the kind of man that

he is.

4. His heart is toward you in the sense of some evil purpose, but his heart does

not seek to do you good.

D. A close friendship with that man can only bring disappointment, V. 8.

Conclusion:

1. Be careful when you are exposed to riches not to be tempted by them.

2. Do not set your heart on the riches of this world, but rather on spiritual things, which

are far more valuable.

3. Be careful in your dealings with evil, greedy, money-hungry men lest they take advantage

of you.

Lesson #63

THE TIMLELINESS OF CERTAIN THINGS

Proverbs 23:9-16

Introduction:

These proverbs show the timeliness or untimeliness of certain things

I. The timeliness of silence before the foolish, V. 9

A. In Ecclesiastes 3:7 Solomon said that there is a time to speak and a time to keep

silent.

B. This proverb declares that one time for silence is when you have a fool for an

audience, V. 9a.

1. He hates knowledge, Pro. 1:22.

2. He finds no joy in words of understanding, Pro.18:2.

3. It is his pleasure to do wickedly, Pro. 10:23.

4. With his heart he thinks foolish things, Pro.12:23.

5. With his mouth he pours them forth, Pro. 15:2.

6. He thrives on foolishness, Pro. 15:14.

C. This kind of person simply will not listen to any wisdom.

D. If you seek to enlighten him you will only arouse his displeasure, V. 9b.

II. A timely warning not to afflict the fatherless V. 10-11

A. Verse 10a repeats a warning not to remove the landmarks and not to encroach upon

the property of others.

B. The proverb particularly warns against encroaching upon the property of the

fatherless. (Orphans)

C. The warning is very timely in that the temptation may be extra strong because it

is so easy to do and so difficult for anyone to prove that you did it.

D. The temptation can also be extra strong because there is no man of the house to

defend the poor orphans.

E. But the poor orphans are not nearly as defenseless as it may appear, because God

will defend them, V. 11.

III. The timeliness of learning, V. 12

A. Whenever you have opportunity of learning, that is the time to take advantage of it.

B. Do not take the attitude that you know it all, but listen to words of instruction

from others.

C. Carefully weigh the things you hear or read. (Think the matter through.)

IV. The timeliness of disciplining a child, V. 13-16

A. Withholding correction can bring suffering upon the child which is far more

severe than corrective chastisement would have been, but corrective chastisement

can spare him of the more severe suffering, V. 13-14.

1. The word "hell," as used here speaks not only of eternal suffering, but also

of sufferings in this life which he would bring upon himself if left

unchastised.

2. Chastisement is generally looked upon as being for the purpose of punishment,

but its purpose should be for correction so as to spare the child of the more

severe suffering if he is not corrected.

3. God is merciful in allowing the parent to administer chastisement to a

rebellious child, but if that does not correct the child then God Himself

will deal with him for his rebellion and God's punishment will be more severe

than that of the parent.

B. If the child profits by the chastisement and learns wisdom then both he and his

parents will rejoice, V. 15-16.

1. The child rejoices because he avoids the more severe punishment.

2. The parents rejoice because they love the child.

3. The word "reins" in verse 16 is synonymous with the word "heart" in verse 15.

(It is taken from the expression "reins of the heart.")

4. It temporarily saddens a parent to have to punish his child, but it will

make that parent glad in the long run.

Lesson #64

ATTITUDES AND LIFESTYLES

Proverbs 23:17-25

Introduction:

These proverbs will help one to develop the right attitudes and the right lifestyles.

I. One's attitude toward the ungodly, V. 17-18

A. One should not be envious of anyone, but especially not of those who are ungodly,

V. 17a.

1. Because some of the ungodly are rich it would be easy to become envious of

their possessions.

2. Thus, it would be tempting to pattern one's lifestyle after them.

B. This one should not do; rather, he should cultivate an attitude of reverence toward

God, V. 17 b. (Because of his reverence toward the Lord, he will seek to please

the Lord.)

C. One reason for this counsel is to point out the end result of our actions.

1. Every lifestyle and every deed has a result, V. 18.

2. The end result of envy and ungodliness is suffering.

3. The end result of godliness is that one will not be disappointed, but will

receive blessings and rewards. (Some in this life, but the greater ones in

the next life.)

II. One's attitude toward wisdom, V. 19

A. Be willing to listen and learn, V. 19a (Hear)

1. Do not take the attitude that you know it all.

2. By listening to others you can gain information that will be valuable to

you.

B. Guide your heart in seeking after wisdom, V. 19b.

1. Literally: Guide thine heart forward in the way.

2. Do not be influenced to the right nor to the left.

3. Do not let anything hinder you. (Not long hours, tiresome effort nor, nor

the allurements of the world)

4. Set your heart on learning wisdom and get it.

III. One's attitude toward parties, V. 20-21

A. The winebibber in this text is one who habitually drinks alcohol, V. 20a.

1. Any kind of alcoholic drink is warned against.

2. The counsel is: Do not join the winebibber in his drinking party.

B. The "riotous eaters" in this text are those who are gluttonous eaters, V. 20b.

1. The word "riotous" here means gluttony.

2. The counsel is: Do not join him in his drinking and gluttonous partying.

C. The reason is simple: If you party with them you will begin to pattern your life

after them. (You will learn to drink and you will become gluttonous.)

IV. One's attitude toward parents, V. 22

A. The Mosaic law instructs the child to honor his parents.

1. Therefore, it is wise for the child to hearken to the words of his father.

2. After all, the father, who begat him, will have his best interest at heart.

B. The same principle applies to his mother.

C. The principle applies even when the child is an adult and the parent is old. (The

child is no longer required to obey, but he should listen because his mother and

dad still have his best interest at heart.)

V. On's attitude toward truth, V. 23

A. He is to buy it at any cost.

1. It may cost him his egotism. (Somebody knows more than he does.)

2. it may cost him in time and effort. (Time in which he could enjoy some other

activity.)

3. It may cost him in prejudices.

4. It may cost him in friends. (So-called friends)

5. It may cost in actual money. (Books, instructor's fees, etc.)

6. But whatever the cost --- buy it!

B. One is to sell the truth not, V. 23b.

1. Judas sold out truth for 30 pieces of silver.

2. Some sell it out for popularity.

3. Some sell it out for the pleasures of the world.

VI. One's attitude toward righteousness and wisdom, V. 24-25

A. A lifestyle of righteousness in the child makes a proud and happy father, V. 24a.

B. A lifestyle of wisdom in a child also makes a proud and happy father, V. 24b.

C. Both parents will rejoice, V. 25.

D. The implication is that one should seek both righteousness and wisdom. (If he seeks

righteousness he is seeking wisdom.)

Lesson #65

WILD WOMEN AND WINE

Proverbs 23:26-35

Introduction:

The proverbs of these ten verses appeal to the individual to turn to wisdom and learn.

They also warn against two dangers: The danger of adultery and the danger of booze.

I. The appeal to wisdom, V. 26

A. The speaker addresses the listener or student as "my son."

1. This is a term of most intense interest and affection.

2. This is a relationship which God graciously offers to all.

B. The speaker appeals to the listener or student to "...give me thine heart."

(This is an appeal which God makes to all.)

C. The speaker appeals to the listener or student to "...observe my ways."

1. This appeal is made to each person by wisdom personified.

2. Hence, the appeal is from God, for true wisdom is of God.

II. A warning about the immoral woman, V. 27-28

A. She is compared to a deep ditch and a narrow pit, V. 27.

1. The ditch or pit may or may not be dug for malicious reasons, but there is

danger there never-the-less.

2. It is easily fallen into and difficult to get out.

B. The immoral woman is compared to a mugger or bandit, V. 28.

1. The mugger or bandit waits in the streets for a victim to come along.

2. The prostitute does the same. (Known as "Street Walker")

C. She multiplies the number of unfaithful men.

1. Because her men become unfaithful to their wives and their families.

2. Because her men become unfaithful to God.

III. A warning about liquor, V. 29-30

A. Timely questions, V. 29:

1. Who hath woe? (grief, misery)

2. Who hath sorrow? (poverty, misery)

3. Who hath contentions? (strife, arguments)

4. Who hath babbling? (unintelligible, meaningless speech)

5. Who hath wounds without cause? (Needless, unnecessary, avoidable wounds)

6. Who hath redness of eyes? (Outward sign of inward distress)

B. An accurate answer:

1. They that tarry long at the wine (Alcoholic drink)

2. They that do to seek mixed drink (Mixed to dilute with spices to add flavor

or with drugs to add potency)

3. Verses 29-30 have been called "The mirror of the drunkard." (He can see

himself in these verses.)

C. The appeal is "Look not upon the wine...," V. 31.

1. Its color, its sparkle, its movement is enticing.

2. They seem to promise nothing but pleasure.

D. But the result is not pleasure, V. 32.

1. Its bite is poisonous like a serpent.

2. Its sting (pain) is like that caused by an adder.

E. Alcohol will produce weird and sometimes harmful behavior patterns, V. 33.

1. The King James Version reads, "strange women" whereas most modern

translations read, "strange things."

2. One sees strange things. (Things that are not real.)

3. One says strange things.

4. One does strange things.

F. It leads to a downfall, V. 34.

1. Like a drowning man.

2. Like one lying on the top of a ship's mast.

G. But in spite of the harm liquor causes the drunk gets hooked and cannot easily get

loose, V. 35.

Lesson #66

THE WISDOM OF THE WORLD VERSUS THE WISDOM OF GOD

Proverbsd 24:1-6

Introduction:

This text sounds a warning about having a desire for the wisdom of the world and urges

instead a strong desire for the wisdom of God.

I. The wisdom of the world, V. 1-2

A. Be not envious of evil men, V. 1a.

1. This is a warning that has been sounded twice already in the Proverbs and

will be sounded again, Pro. 3:31; 23:17; 24:19)

2. Solomon's father, David himself, had sounded out the same warning, Psalm

37:1.

3. In Psalm 73:2-3 the writer said that he had been guilty and it had almost

ruined his life.

4. The problem is that saved people often see the material wealth that some

wicked people have and it makes them envious.

5. They would like to have the kind of wisdom that would bring such material

possessions and this kind of wisdom can be ruinous.

B. Do not desire even to be with evil men, 1b.

1. The problem is the same; the saved covet the kind of possessions that some

evil men have and desire to be with those men. (They want to share in their

possessions and perhaps learn the secret of gaining such possessions for

themselves.)

2. The proverb warns against such desire to be with men who are evil.

3. The danger is that by being with them one will tend to become like them.

(He will take up some of their evil thoughts and their evil ways.)

C. More reasons why the righteous should not envy the wicked nor desire to be with

them is given in the second verse.

1. Because these men are not enviable people. (Not once the glamor of their

riches is removed.)

2. Because they plot and plan evil. (Burglaries, theft, swindling, extortion,

embezzlement, armed robbery, murder, armed revolution, racketeering, etc.

3. Because they are surely headed for trouble.

D. Such is all the wisdom of the world.

II. The appeal to desire the wisdom of God, V. 3-6

A. Through true wisdom a house (or household) is built up and established, V. 3.

(It will be able to stand.)

1. It was said earlier in the Proverbs that a wise woman builds her house,

Pro. 14:1.

2. A wise man does the same thing.

3. A man is wise if when he seeks a wife he will seek a wise woman who will

help him to build a house rather than tear it down.

4. Thus, a stable home is built on righteous principles and not on the wisdom

of the world, even though an unwise home may have riches of the world.

B. Yet true wisdom does not neglect financial stability, V. 4.

1. It promotes work and frugality and it discourages waste and heavy

indebtedness.

2. Hence, it provides even the material things.

3. But it also brings riches that are far more valuable than material wealth.

C. True wisdom brings strength, V. 5. (It has been said, "Knowledge is strength."

D. True wisdom invites counsel, V. 6.

1. Even a wise general invites counsel.

2. This speaks of seeking counsel from wise people.

3. A man who is truly wise invites the counsel of God.

Lesson #67

THE DANGERS OF DISREGARDING GOD'S PRINCIPLES OF RIGHTEOUSNESS

Proverbs 24:7-10

Introduction:

The words, foolishness and folly, in Scripture generally do not imply one's lack of

intelligence. Rather, they speak, for the most part, about a failure to use knowledge

rightly. On the part of the foolish person it is a deliberate act of disregarding the

principles of righteousness as set forth in God's word. God gave man the privilege of

yielding to His counsel or rejecting it. Our text lists four reasons why it is not best to

reject God's righteous principles.

I. Rejecting God's righteous principles renders one incapable of true wisdom, V. 7

A. The foolish person cannot attain wisdom, V. 7a.

1. Wisdom is too high for him.

2. It is not too high for his intellect, but for his morals.

3. This is not because God has made wisdom unavailable to him, James 1:5.

4. But it is because he will not heed the counsel of God.

B. One result is that the foolish person remains silent in the gate of the city,

V. 7b.

1. The gate of the city, in olden days, was where the city fathers deliberated

problems and sought solutions.

2. The foolish man is silent because he has no solutions to offer.

3. Even if he should speak up he has no wise counsel to give.

II. Rejecting God's principles of righteousness betrays the sinner for what he really is, V. 8

A. Often sinner likes to portray himself as a godly person.

B. But the person who devises (plans, plots, schemes) evil deeds shall be called an

evil person.

1. This does not mean that everybody will recognize him as such, but many will.

(Especially the righteous should be able to recognize him for what he is.)

2. The word, mischievous, in the text does not refer to harmless pranks, but rather

to outright wickedness.

III. Rejecing God's principles of righteousness will eventually make one to be repulsive

to others, V. 9

A. Again the idea is set forth that it is a sin to think on foolish or evil things.

1. The idea is not so much the fleeting thought. (Although it is a sin and

reveals sinfulness of our depraved nature.)

2. The idea is to meditate on evil, to entertain the idea of pursuing the deed.

(It would include scheming how to bring the evil deed to pass and how to get

by with it.)

B. Such evil thinking, evil scheming and evil behavior is not only an abomination to

God, but also to men.

1. It is certainly an abomination to righteous men.

2. It is also an abomination to other evil men. (Even evil men do not want others

to do evil to toward them, their family or their friends.)

C. Compare this proverb with Philippians 1:8.

IV. Rejecting God's principlles of righteousness will bring failure in the time of testing,

V. 10

A. The word, adversity, here means "distress, trouble."

1. The wicked may feel smug because of success in the business world or in

politics.

2. But the time of fortune does not test one's real strength; it is the time

of misfortune which tests his strength.

B. The unbeliever may fare well in this life, but his real strength (or lack of it)

will be revealed when he stands before God in judgment.

C. The saved person who is out of the will of God may seem to fare well for a while,

but when chastisement comes his weakness will show.

D. The faithful child of God may not seem to be very strong in the normal activities

of life, but the greatness of his strength is made evident in the time of his

adversity.)

1. His faith in God is a great source of strength.

2. His faithfulness to God is also a great source of strength.

Conclusion:

There is a hymn which asks the question: "Will your anchor hold in the storms of

life?"

Lesson #68

RESCUING THE PERISHING

Proverbs 24:11-12

Introduction:

This text calls for a heart of compassion for someone else in distress and calls for an

act of courage to result from that compassion.

I. The occasion, V. 11

A. The occasion is that you come upon the scene when some innocent party is about to

be slain.

1. That person is actually being drug away to be killed.

2. It is obvious that if you do not come to his rescue he will be killed.

B. What will you do?

1. You can pretend not to be aware of what is going on.

2. You can rush in to the rescue.

a. Perhaps you will rescue the innocent victim and become the hero.

b. Or, perhaps you will be seriously injured or killed in the effort.

II. The conclusion, V. 12

A. God holds you responsible for attempting to rescue the intended victim.

B. God sees that you are on the scene, that you are aware of the need and that you

have opportunity to attempt a rescue.

C. He will hold you responsible to Him for your conduct and you will answer to Him

in judgment.

III. The application

A. This proverb very obviously applies to occasions where you actually witness an

attempted murder.

1. But how many attempted murders have you happened upon?

2. It is obvious that there are other applications to the proverb. (God would

not have had this proverb put in the Bible if there was almost no chance that

it would ever apply to us.)

B. If an innocent party is being tried before the court and we have information which

would free him, then we are responsible to God for turning in that information.

1. We can pretend not to know and remain silent.

2. But God watches and He will hold us responsible.

C. Queen Esther saw Haman's plot to kill many Jews and had opportunity to prevent it.

1. She had to endanger her own life in order to rescue them ---- and she did.

2. She learned to rely on God for help in her attempt to rescue her people.

3. God would have held her accountable if she had failed to help them. (She

had been exalted to the position of queen for the very purpose of rescuing

her fellow Jews.

D. The Parable of The Good Samaritan shows an application of the proverb, Luke

10:30-36.

1. The priest and Levite had no opportunity to prevent the attack on the

victim, but they did have opportunity to help after he was attacked and they

failed to do so.

2. The Good Samaritan did the will of God by stopping to render aid.

E. If we see an accident and we have opportunity to render aid, it will be our

responsibility to God to do so.

F. If there are those about us who are poor and needy, we have opportunity to render

aid to at least some of them.

G. If God holds us responsible for attempting to rescue the helpless victims who are

in some physical danger in this life, how much more does He hold us responsible

for attempting to rescue those who are lost in sin and in danger of the fires of

hell!

1. There is no way that we can pretend that we are not aware of their danger.

2. There is no question about our knowing a way whereby they can be saved.

3. There is no denying our opportunity to present the gospel to them.

4. There is little or no danger to us if we do attempt to rescue them.

5. We can be sure that God will hold us responsible to Him for making an attempt

to rescue them.

Lesson #69

A TASTE OF HONEY

Proverbs 24:13-14

Introduction:

The scene in this proverb is an adult man giving a little child his first taste of honey.

But the man's interest goes far beyond allowing the child to experience the sweetness of the

honey. He wants to teach the child the value of true wisdom from God.

I. An appeal to tase and see that God is good, V. 13

A. A child may be reluctant to taste something new because of some previous experience

of tasting something which turned out to very bitter.

B. He is reassured that the honey is good.

1. It is good to the taste. (Just one taste will confirm this.)

2. It is good for nourishment. (Not that the child cares about this, but the

parent does.)

3. It is even good for medicine. (Soothing and healing.)

C. He is encouraged to eat right from the honeycomb.

1. This is just as it comes from the bees.

2. It is the purest form of honey.

II. An appeal to taste the wisdom of God, V. 14

A. The adult explains that wisdom of God is like the honey from the honeycomb.

1. This is a lesson that is not only explained at that time to the child, but

it would need to be repeated often as the years pass by.

2. This, by the way, is a good object lesson for your children. (You might

try it with your own children or grandchildren.)

3. Just as the honey is sweet to the taste, even so wisdom from God is sweet

to the soul.

B. But like honey, it must first be found.

1. Honey is found in the beehive. (We find it in the store.)

2. True wisdom is found from God and God only, James 1:5. (We, however, may get

it from Him through certain channels: God's word, God's teacher, God's

church.)

C. Then when it is found, it must be tasted.

1. That is, it must be believed. (You must believe God.)

2. Also, you must act upon what God has said.

a. Trust Him to do what He has promised.

b. Do the things that He has instructed.

D. There will be a reward.

1. If you ever taste of honey, you will be glad.

2. If you ever turn to God for His wisdom, you will be glad that you did.

a. Just as honey is a joy to the taste buds, even so God's wisdom is a

joy to the soul.

b. It will not only taste good, but it will energize you.

c. It will act as a medicine. (It will help to cure "what ails you." It

will help to correct your ways. It will help to solve many of your

problems.)

E. It will produce a joyful expectation.

1. Once one gets a taste of honey, he looks forward to the time when he will get

some more.

2. Once one gets a taste of the goodness of God through the wisdom of God, one

joyfully looks forward to more.

Conclusion:

1. If you have never tasted God's wisdom, then taste it now by trusting Jesus Christ and

being saved. (I can assure you that you will like it.)

2. If you have already tasted God's wisdom, then you may have some more. (There is plenty.)

Lesson #70

A PARABLE AGAINST HARMING GOD'S PEOPLE

Proverbs 24:15-16

Introduction:

This proverb is spoken to a person who is wicked, but the lessons involved are for both

the righteous and the wicked.

I. The wicked person is warned not to do harm to the righteous, v. 15

A. He is not to do harm to the righteous man at all.

1. He is not to harm him physically. (He is not to physically attack the

righteous.)

2. He is not to harm his name. (Reputation)

3. He is not to harm his family.

4. He is not to harm his property. (Nor to take his property from him.)

B. He cannot attack God's man without pitting himself in direct opposition to God.

1. Saul of Tarsus was persecuting Christians.

2. Jesus asked, "Why persecutest thou me?"

3. God takes it personal when anyone does harm to one of His people.

C. There is just no way that the wicked can win over the righteous.

II. The righteous person is warned that he is apt to be attacked, V. 15

A. It is the nature of the wicked to attack the righteous.

1. This has been the way of wicked men ever since wicked Cain killed righteous

Abel.

2. The wicked man hates the righteous man because his righteous life points out

the wickedness of his own.

3. Besides, the wicked hate the Lord of the righteous and, therefore, they

hate the righteous.

4. This tendency to attack the righteous is increased by the desire of the

wicked to take the possessions of the righteous. (Jezebel and Ahab had

Naboth killed so they could take Naboth's vineyard.

B. Being righteous does not prevent one from being attacked by the wicked.

1. It did not prevent John the Baptist from being beheaded by Herod.

2. It did not prevent the apostles from being persecuted.

3. The New Testament warns: "All that will live godly in Christ Jesus shall

suffer persecution," II Tim. 3:12.

III. The righteous are encouraged in the time of persecution, V. 16

A. The righteous may suffer attack, but there is help available.

B. That help is from God, Himself. (This is the implication.)

1. No matter how often the attack comes, help from God is still available.

(Seven times he may fall, but seven times he will rise as David was repeatedly

delivered from Saul.)

2. The Lord will never leave nor forsake His people.

3. Even if they fall in death at the hands of the enemy, yet they will arise

victorious in the resurrection.

C. There is no way the righteous can loose to the wicked.

IV. The righteous are encouraged to leave vengence to the Lord, V. 16

A. This verse does not directly mention vengeance.

B. But the implication is that judgment of the wicked should be left in the hands

of God.

1. It is up to God to deliver His people.

2. It is up to Him to punish the wicked.

V. The wicked is warned of his downfall, V. 16

A. He may be allowed to carry on his wickedness for many years, but the time will come

when he will fall.

B. That fall will be sudden and final, Luke 16:22-26.

C. Being warned of this fall, he should repent now while there is time.

Lesson #71

WATCHING ONE'S ATTITUDE TOWARD THE WICKED

Proverbs 24:17-22

Introduction:

This text contains three proverbs. In each proverb the first verse cautions one not to

have the wrong attitude toward the wicked. In the second verse the reason for the warning

is given.

I. A CAUTION NOT TO REJOICE AT THE DOWNFALL OF THE WICKED, V. 17-18

A. The proverb warns specifically not to rejoice at the downfall of an enemy, V. 17.

B. This proverb should be interpreted in the light of the general context of Bible

teachings.

1. The Israelites rejoiced when Pharaoh's army was drowned in the Red Sea.

a. Yet their attitude was not one of vengeance.

b. Rather, they rejoiced in God's power to deliver.

c. Such rejoicing is God-honoring and not evil.

2. David did not rejoice at the death of King Saul although Saul was his enemy.

a. He wept that one who was anointed of God had fallen.

b. Such compassion is god-like and is an example of the attitude admonished

in this proverb.

c. It is in keeping with the teachings of Jesus who said, "Love your

enemy."

d. Jesus further instructed to do good to an enemy.

C. The reason for the warning is that God may turn His wrath from the wicked and

direct it toward us if we rejoice at his downfall, V. 18.

1. Such ungodly rejoicing expresses hatred which is a deadly sin.

2. The proverb implies that such an attitude of hatred and vengeance may be as bad

in God's sight as whatever the evil person had done toward us.

3. Therefore, God will surely punish.

II. A caution to neither be angry nor envious toward the enemy, V. 19-20

A. "Fret not thyself..." in verse 19 is literally, "Be not angry..."

1. Anger toward evil men may be because of their evil deeds.

2. It can be because of their prosperity.

3. Such anger is very apt to be one's reaction toward evil men.

B. The verse also cautions against being envious of the evil man.

1. When one sees the prosperity of the wicked, even if he is not angry, he is apt

apt to react with envy.

2. This, in turn, can cause one to imitate the wicked in hopes of also gaining

prosperity.

C. The reason for the warning is that what lies ahead for the wicked is not very

desirable, V. 20.

1. There shall be no "reward." (Literally: Future. He has nothing good in his

future.)

2. His candle may or may not burn brightly here, but it will be put out in the

hereafter.

III. A caution not to associate with wicked rebels, V. 21-22

A. The proverb instructs one to revere or honor both God and the king. (God and

country)

B. Particularly the proverb cautions one not to meddle (mingle, associate) with those

who are given to change.

1. The warning is to not keep company with those who are revolutionary in

thought and action.

2. They rebel against the laws of both God and man. (They want to change God's

laws to agree with their own thinking and they want to change the earthly ruler

for one who will agree with their thinking.)

C. The reason for the warning is because sudden calamity (ruin) will come upon them.

1. Since they oppose both God and the king then they are subject to punishment

from both God and the king. (Either could be ruinous.)

2. To be numbered with the rebels is to be in danger of sharing their punishment.

Lesson #72

A GOOD NEIGHBOR POLICY

Proverbs 24:23-29

Introduction:

The first 9 chapters of the Book of Proverbs is an introduction to the main body. The

main collection, the main body, began in chapter 10:1. A supplemental collection added to

the main body began in chapter 22:17. A second supplemental collection begins here in verse

23. This new addition contains two main thoughts: (1) The wise person behaves right toward

his neighbor; and (2) The wise works.

I. Fair treatment in judgment, V. 23b-26

A. "Judgment" here has to do with the court of justice.

B. Verse 23b is a caption for the next two proverbs.

1. The caption declares that it is not good to let prejudices, preconceived ideas

or special bonds of friendship influence one's actions involving a legal

battle. (Neither in the testimony of the witness nor in making the decision

as judge or juror.)

2. Such favors to friends or family can pervert justice and do a great deal of

harm to the innocent.

C. Specifically, the wicked should not be favored under the pretense that they are

in the right, V. 24.

1. One may win the court case for his friend by such pretense, but he does

great harm both to others and to himself by doing so.

2. He certainly does harm to the party who was in the right by falsely

influencing the case against him.

3. He does harm to the community and to the land. (It is a curse to the whole

land when justice cannot be had in the courts.)

4. He does harm to himself. (People will know of his shameful perversion of

justice and despise him and he will reap what he has sown.)

5. The implication, in view of the next proverb, is that he also forfeits the

favors of God who is aware of his dishonesty.

D. On the other hand, when one speaks the truth before the court and, thus, rebukes

the wrong-doer, he shall enable justice to be done in the court, V. 25.

1. Instead of gaining the reproach of men, he will gain their respect. (Be a

delight to them.)

2. Instead of losing the favor of God, he gains the rich blessings of God.

E. It is vitally important to tell the truth regardless of friendship, V. 26.

1. When one gives the right answer (tells the truth) he is behaving as a true

friend.

2. It is as though he kisses the lips of others involved.

3. He is a friend to the party who was wrong. (He forces him to face reality

and to deal right with others.)

4. He is a friend to the party who was wronged. (He helps to ensure that justice

is done to the person who was wronged.)

5. He is a friend to society in general. (He improves the community and the

land.)

6. He may feel "But I owe it to my friend to lie for him and help him, but in

reality he owes it to himself and to God to tell the truth.

II. PLutting first things first, V. 27

A. Some view this proverb as saying that one intending to build a house should first

do the necessary planning and gathering of the needed materials.

1. For instance, he must gather timber, rocks, mortar, etc.

2. After that he can occupy himself with the task of putting the materials together

to construct the house.

B. Another view is that one should give top priority to the task of fulfilling his

responsibilities in his field of labor before seeking to gain the comforts and

luxuries of life for himself.

1. For instance, the planting, cultivating and harvesting of the crop is more

vital to one's well being than the mere building of a comfortable place to

live.

2. After one has labored to perform his duties then he can find time to seek the

comforts of life. (And he can better afford them.)

III. A caution about speaking against one's neighbor, V. 28

A. Anger and grudges can sometimes prompt one to speak against his neighbor. (Either

in court of law or in gossip)

1. The idea here in the proverb is a court of law.

2. In the court one is not to resort to false witness and in the community one

is not to resort to gossip.

B. But the idea is that one should make sure that he has just cause before he speaks

against a neighbor either in or out of court.

C. If and when one does speak against his neighbor, he should make sure that he tells

only the truth. (He is not to use deceit and lies.)

D. This is especially important in view of God, Gal.6:7.

IV. A special warning agaist taking vengence, V. 29

A. Almost everyone can expect to be mistreated in some way at some point of time.

(Even when he is not mistreated, he is apt to think that he is.)

B. Some are apt to say (either vocally or silently), "I will get even; I will pay him

back."

C. The Bible repeatedly warns against taking this attitude.

1. The Bible teaches that vengeance belongs to God.

2. It is our responsibility to forgive.

D. If we start taking vengeance, then God will have to punish us.

Lesson #73

LESSONS FROM A WEED PATCH

Proverbs 24:30-34

Introduction:

Repeatedly the proverbs have warned against being lazy. In our text the warning is

sounded again.

I. Passing by and observing the neglected field or vineyard, V. 30-31

A. The word, field, speaks of a cultivated field, or in this case, a field that one

might expect to be cultivated.

B. The word, vineyard, refers to a grape arbor. (While a vineyard is not cultivated

in the same way as a grain field, never-the-less it requires a lot of work to have

a productive vineyard.)

C. The writer of the proverb calls the owner of the neglected field a sluggard, a lazy

person.

D. He calls the owner of the unkept vineyard "...a man void of understanding."

1. Some interpreters think that the writer speaks of one and the same man.

2. He is not actually unintelligent nor incapable of thinking.

3. But because he is lazy he is no better off than one who is incapable of

thinking. (He is a man void of understanding.)

4. He is certainly not thinking right and, therefore, he was in effect --- stupid.

E. Note what the writer observed:

1. Both the field and the vineyard were grown up with thorns and nettles.

2. The rock wall or fence had fallen down. (The wall had apparently been built

by some more industrious person, but little or no repair work was being done.)

3. No harvest was being produced on either the field nor the vineyard.

II. The lesson which the writer learned, V. 32-34

A. He saw the condition of the field and the vineyard, V. 32.

1. He saw the foolishness of the lazy owner.

2. He learned a lesson which would be profitable for himself. (Someone has

said that the only profit from that field and vineyard was not for the owner,

but for this wise observer.)

B. He could see the danger of this kind of laziness coming upon anyone, V. 32.

1. A man is not born just naturally lazy; he gradually becomes that way.

2. Sleep is designed of God and used properly is a great benefit to man.

3. But if one over-indulges in sleep, it can ruin him, V. 33.

4. A desire for rest and sleep can cause one to neglect the very means of his

livelihood.

C. The result is that poverty comes upon the sluggard, V. 34.

1. Like a traveler who is subject to robbery by an armed robber, so he is

robbed by his own laziness.

2. The tragedy is heightened by the fact that he had such great opportunity for

great harvests. (The field and the vineyard offered great opportunities.)

III. A lesson also in spiritual matters

A. God has called upon all men to be saved and to work in His field and in His vineyard.

B. Some men neglect to be saved and, thus, pass up the opportunity to work in God's

field.

C. Some of the saved neglect to do the Lord's work.

1. It takes work to make a New Testament church productive for the Lord.

2. It takes work even to make one's own personal life productive for the Lord.

3. To fail to work for the Lord and to produce the proper spiritual harvest can

be very costly. (It can cost one blessings in this life and rewards in the

next.)

4. It is more tragic to see one neglect the spiritual harvest than to see one

neglect the natural harvest.

5. It is also more stupid.

Lesson #74

LESSONS RELATING TO KINGS

Proverbs 25:1-7

Introduction:

In this chapter we see a new division to the proverbs, a fourth division. The main body

of the proverbs began in Proverbs 10:1. The proverbs of that division were all written or at

least compiled by Solomon. This new division of the book is entitled, "The Proverbs of

Solomon," but was not compiled by him. The first supplemental division began with Proverbs

22:17 and is entitled, "The Words of the Wise." The second supplemental division began with

Proverbs 23:23. This fourth division of the book, which is the third supplement, was written

some 250 to 280 years after Solomon and is said to contain additional proverbs which were

written by Solomon. King Hezekiah assigned scholars of his day to do the research, compile

these proverbs written by Solomon and make them available for public instruction and use by

attaching them to the already existing book.

These first seven verses of this division relate to kings in one way or another.

I. The unsearchable God and the searching king,V. 2

A. In the chain of authority above the common man, the king is the highest earthly

authority. (Or at least, was in that day when almost all governments consisted of

a king.)

B. Yet he is never to forget that there is one authority who is exceedingly higher

than the king.

C. The proverb declares that it is the glory of God to conceal a thing.

1. God has not, of course, concealed everything.

a. He has given man intelligence and allowed him to search out and learn

many things.

b. He has already given man much information by direct revelation.

2. But God's understanding is infinite, Psalm 147:5.

3. It is so vast that man cannot possibly understand it all, Psalm 145:3;

Rom. 11:33.

4. It is to God's glory that His understanding is so vast.

D. In contrast, the proverb declares that it is the honor (glory) of kings to search

out a matter.

1. It is his business as the leader of the nation to try to know what goes on

in his kingdom and even in the other nations of the world.

2. It is necessary for him to be as well informed as possible.

a. This enables him to make wise decisions which will benefit his kingdom.

b. It enables him to make wise decisions in judicial cases which are heard

before him.

3. But the point is, that unlike the all-knowing God, he must constantly seek

to learn.

4. Also, the point is, there is no wisdom like God's wisdom and, therefore,

even the king is to trust God and rely on His wisdom.

II. The unsearchable heart of the king, V. 3

A. Three things are said in the proverb to be unsearchable.

1. The heaven is unsearchable in its height. (Limitless space.)

2. The earth is unsearchable in its depth. (Man can dig only so far and probe

only so far by means of instruments; but beyond that he can only speculate.)

3. The heart of kings is also unsearchable.

B. The practical lesson is that a man should use much caution in dealing with a king.

1. He may think that he is in the good graces of a king and suddenly find himself

being executed by the king.

2. He must make sure that he clearly understands the king's wishes and orders.

3. He must be careful to carry out those orders.

4. Yet it is even more important to make sure that one pleases the One who

is higher than even the king.

III. The importance of a righteous king, V. 4-5

A. In its natural form there is a lot of dross in the ore of silver.

1. It is the finer's responsibility to take this dross away.

2. By doing so he is able to produce good metal for the vessel which he molds.

B. Even so, it is natural for a lot of evil men in a nation to seek to gain positions

of influence and power.

1. These evil men must be removed from such position of power and influence if

the kingdom is to be established in righteousness.

2. It is chiefly the responsibility of the king to purge out the dross.

3. By doing this he gains the favor of God upon his reign.

IV. The danger of self-exaltation, V. 6-7

A. One is not to be pushy and to exalt self before the king.

1. He is not to stand in the place of great men. (That is, he is not to presume

that he is one of the great men.)

2. There is the danger of offending the king, whose privilege and duty it is to

exalt men.

3. If the king becomes offended, the offender will be embarrassed before all

and perhaps severely punished.

B. It is better to be content with a place of lesser honor.

1. When the king gets ready to honor a man, the king will call that man up to

the position of honor.

2. One should do his best to be deserving of honor; then if and when the king

does honor him, it will be a real honor.

C. Even so it is with God.

1. We should not push ourselves up into position of honor. (Be content with a

lesser position.)

2. It is our responsibility to serve as best we can in the position which we

are already in.

3. Then if God choses to honor us, that is good; that is great!

Lesson #75

A WARNING ABOUT QUARRELING

Proverbs 25:8-10

Introduction:

This proverb gives a timely warning about strife and contention. It sets forth three

rules.

I. Be slow to get involved in strife, V. 8

A. Be doubly sure that your cause is just.

1. If you take time to re-examine the situation, you may find that it was a

simple misunderstanding and not an actual injustice by the other party.

2. It could even be that you are wrong.

B. Ask yourself if it is really worth quarreling about.

1. Quarrels usually take place over such trivial things.

2. Be sure that the issue is worth the strife that would result.

C. Consider doing the more noble thing and suffering a wrong.

1. Do not take it upon yourself to vindicate yourself every time that you are

wronged.

2. Jesus didn't; Paul didn't; and you shouldn't.

3. Trust in the Lord to vindicate you in those cases where you do suffer a

genuine wrong.

D. Consider the danger of proceeding with the strife.

1. There is always the risk that you may lose in the strife, V. 8b. (In the

court case or whatever)

2. There is the risk that either you or others could be hurt. (Yourself, your

family, your friends, your church)

3. Will more harm be done than good?

II. Make every effort to make peace, V. 9a

A. Most quarrels are with family members, friends, neighbors or other acquaintances.

B. Go directly to the party involved.

C. Present your complaint.

D. Do not go all over the neighborhood spreading gossip --- either true of false ---

about that person.

E. The purpose of your conversation with him should be to seek out a workable solution

and not just to press your case against him.

III. Do not disclose secrets about your opponent, V. 9b

A. He may have previously confided some secret to you, which you could now use

effectively against him.

B. You may have discovered some other information which you could use against him

---information that does not at all pertain to the issue.

C. Do not disclose such secret information.

1. To do so is not to fight fairly and is unkind.

2. Be fair with him in every way.

D. Even if you should win your case by unfair means, you will be exposed as the gossip

that you really have become and as the unfair person that you have become.

E. You may be permanently hurt by your actions. (You may never live down the bad name

that you make for yourself.)

Conclusion: Romans 12:18

Lesson #76

THE WISE USE OF THE TONGUE

Proverbs 25:11-15

Introduction:

In our previous lesson we had a warning not to be an argumentative, quarrelsome person.

This lesson also deals with words. It is designed to teach us to learn to control our tongue

and to use words wisely.

I. Beautiful words, V. 11

A. "A word fitly spoken..." in the Hebrew is literally, "A word spoken upon its

wheels..."

1. The picture here is that of words arriving on the wheels of a chariot."

2. They move swiftly and smoothly along.

B. The idea is that this word is appropriate.

1. It arrives at the right time. (Timely)

2. It is spoken in the right manner.

3. It is spoken out of the right motive. (Love, righteousness)

C. Such a timely word is compared to apples of gold in pictures of silver.

1. That is, it has a silver setting. (The idea is either a silver frame, silver

background or, perhaps even an ornamental silver tray.)

2. Thus, a word fitly spoken is beautiful; it is a work of art.

D. The admonition is not so much to speak with human intellectual skill as it is to

speak with wisdom from above.

II. Corective words, V. 12

A. This proverb speaks of a beautiful golden ring or ornament adorning one's ear.

(A pierced ear)

B. So is reproof from a wise instructor upon the ears of an obedient listener.

1. Such reproof may come from a parent, a preacher, a teacher, a friend or from

the study of the word of God.

2. Such reproof comes from one who wants not to hurt or hinder, but to help.

3. By obedience to such words dangers may be avoided and much help received.

C. The proverb is an admonition to the speaker (whether parent, preacher, teacher or

whoever) to faithfully deliver corrective instruction. (Something that is right,

something that is wise.)

D. It is also an admonition to the hearer to be submissive and obedient to such

reproof. (It is in his best interest.)

III. Refreshing words, V. 13

A. The picture here is not that of a pre-mature blast of winter bringing snow upon

the harvest workers in the field. (That would be a hardship, not a blessing.)

B. Rather, it is a picture of workers laboring in the heat at harvest time being

refreshed by drinks cooled by ice and snow from the cliffs of a nearby mountain.

C. The picture applies to the faithfulness of the messenger.

1. It refreshes his master who sent him to the mountain to bring back the cool

water. (He is reassured by the faithfulness and efficiency of the messenger

when he returns with the cool water.)

2. By such faithfulness cities have been saved from destruction, wars have been

won, businesses were made profitable and souls have been won to Christ and

salvation.

IV. Empty words, V. 14

A. The subject here is of one who boasts about a false gift. (That is, about a gift

of falsehood or a false promise.)

1. He is loud and long in making promises, but he is short on fulfilling his

promises.

2. But he never intended to fulfill his promises.

B. He is like a cloud that brings no rain.

1. He is all wind and thunder.

2. Such a cloud may repeatedly thunder with the promise of rain.

3. But he just does not deliver.

C. What a disappointment in a time when rain is needed!

V. Soft words, V. 15

A. One with a legitimate complaint may be tempted to pour out his displeasure when

he appears before the judges. (But if he does he is apt to hurt his chances by

such display of anger.)

B. If he will forebear his anger and merely present the facts of his case, he has a

better chance of gaining favor with the judge.

1. The proverb says that a soft tongue breaks the bone which is very hard.

2. The idea is that a soft approach to the judge can break down hard

resistance.

Lesson #77

PRACTICAL LESSONS IN SELF CONTROL

Proverbs 25:16-20

Introduction:

These proverbs set forth some important lessons in learning to control one's conduct.

I. Moderation, V. 16

A. Too much even of a good thing can cause a problem.

1. Even too much honey can make one sick.

2. Too much of other good foods can do the same.

B. The obvious lesson, as it involves foods, is not to overindulge in any food or

drink.

1. Some should be avoided altogether. (Alcohol, etc.)

2. Be moderate in partaking even of that which is wholesome.

C. Perhaps the main lesson is that one should not be greedy in anything.

II. Consideration, V. 17

A. This proverb is an extension of the one in verse 16.

1. It may be good, pleasurable and profitable to visit with a neighbor.

2. But there is danger in visiting too much.

B. The term, "Withdraw thy food..." has been variously translated.

1. Some have translated it: "Withhold thy foot..."

2. Some have translated it: "Let thy foot be seldom in..."

C. The meaning is: Do not spend too much time at the home of a friend or neighbor.

(Not even if it is your very best friend or your closest relative.)

1. They need time to do their work.

2. They need time to be with one another without your presence.

D. If you visit too frequently you will become a hindrance, a nuisance, a pest and

you will become unwelcome and despised.

III. Truthfulness, V. 18

A. Lying against someone else is like attacking him (or her) with a weapon of war.

(It is like brutally murdering him with a maul, an arrow or a spear.)

B. It reveals hatred in the heart which is equivalent to murder.

C. The lessons are:

1. Do not lie about others.

2. Do not repeat gossip. (The gossip which you repeat may be lies.)

3. Do not choose companions who gossip and lie about others to you, because

they will likely gossip and lie about you to others.

IV. Dependability, V. 19

A. It is a painful and tragic experience to be depending one someone in a time of

great trouble or need and have them to make no serious effort to help you.

1. In addition to not trying to help you some may actually try to hurt you.

2. Someone has said, "A friend in need is a friend indeed," but one who deserts

you in your need is not a friend at all.

B. Depending on such a person is like trying to chew on a broken tooth or trying to

walk on a broken foot.

C. The lessons are:

1. Be careful to choose friends who are dependable.

2. Be careful to be the kind of friend on whom others can depend.

3. Remember that the Lord is a Friend on whom you can depend.

V. Comforting, V. 20

A. It is vain and foolish to go out in cold weather without heavy clothing. (Some

may do so to show their manliness or, at least, to appear manly.)

B. To dissolve niter (lye) in oil can make a useful soap, but to pour vinegar in it

destroys its cleansing power.

C. So, when you seek to comfort others be careful not to say something that would add

more to their pain.

D. Be consoling and to do what you can to assist.

E. Remember to point them to God who cares and who can help in every trouble.

Lesson #78

SELF CONTROL IN DEALING WITH OTHERS

Proverbs 25:21-28

Introduction:

Not every proverb in this group deals with self-control, but most do. They show the

importance of self control in dealing with other people.

I. Self control in dealing with an enemy, V. 21-22

A. The flesh nature would cause us to want to deal with the enemy in the same unkind way

that he deals with us. (An eye for an eye and a tooth for a tooth, etc.)

B. But this proverb instructs us to deal kindly with the enemy, even though he does not

deal kindly with us.

1. If he is hungry feed him; if he is thirsty give him to drink.

2. The implication is that we are to do good to him in whatever way we can, Rom.

12:20-21.

3. This is not to be done in hypocrisy, but in sincerity and love, Matt. 5:38-44.

C. Do not worry about taking vengeance; if vengeance becomes necessary God will take

care of that, V. 22; Rom. 12:19.

II. Self control with regard to a backbiting tongue, V. 23

A. The idea of the term "backbiting tongue" as used here is one who speaks slanderous

things in secret about someone else.

B. Another translation of the first part of the proverb reads, "The north wind

bringeth forth rain." (With either translation the reference is to a storm-front

from the north first bringing rain and then bringing blue skies as the storm front

moves on through.)

C. The analogy is: Even so one who is guilty of backbiting (secret slander) will also

bring forth a storm front. He will bring forth an angry countenance which will

rise against him.

1. Earlier proverbs have warned against doing harm to others by such slander.

2. But this proverb warns that it can result in harm to self by someone whom

we have angered with our slander or by someone else slandering us as we have

done.

III. Self control of the tongue in the home, V. 24

A. This proverb is a repeat of Proverbs 21:9. (Perhaps it is because, in His wisdom,

God knew that this particular lesson needs to be repeated often.)

B. To live in the corner of the flat roof of a housetop would be very unpleasant.

1. For one thing there would be limited space.

2. For another thing, one would be exposed to the heat in the summer and the

cold in the winter. (Also exposed to storms.)

C. But it can be worse to live in huge house with a quarrelsome woman.

D. Lessons:

1. Do not marry a rich woman for her money. (Covetousness is a sin and sin

brings punishment. A part of the punishment could be living with the woman

that you married in order to get her money.)

2. Be careful to chose the right kind of person to marry.

3. Be careful lest you become a nagging, complaining person and bring unhappiness

on both you and your companion.)

4. Cultivate a cheerful attitude rather than a complaining attitude.

IV. Good news from a far country, V. 25

A. This proverb does not especially relate to self-control.

B. Rather, it compares the receiving of good news from a far country with the refreshing

experience of drinking cold water when one is thirsty.

1. Hence, it is a joyous experience to receive such news.

2. For example: One who has come from a far country would be thrilled to have

good news from home.

3. Or one, who had a loved one traveling abroad would be thrilled to have good

news concerning that loved one.

C. Even so, the gospel is good news from a far country.

1. It is the good news of the Savior who came from heaven and died for us that we

might be saved. (That we might stay out of hell and go to heaven)

2. It is the good news of the soon return of our Lord.

D. It is advisable for the unsaved to welcome this news when it is brought.

E. It is advisable for those of us who are saved to exercise the self-control that is

necessary in spreading this good news to others.

V. More about self control in dealing with the wicked, V. 26

A. Do not be afraid of the wicked and be overcome by the wicked. (Do not be trampled

down by them.)

B. For the righteous to cow down and give in to the wicked is like a spring of water

with its wall broken down and its water polluted.

C. For example the Israelites were terrified before Goliath, but David was brave in

the Lord and overcame Goliath.

VI. Self control in eating honey, V. 27

A. This proverb is like verse 16.

B. The difference is that verse 16 warned about being overly greedy, whereas this

verse warns against seeking self glory. (Eating too much honey can make one sick

physically, but seeking self glory is a spiritual sickness which will bring

shame instead of glory.)

VII. Learning to control self, V. 28

A. One who is unable to control himself is like a city that is without defense.

B. Thus, one is to learn to control himself.

1. He is to learn to control his temper.

2. He is to learn to control his tongue.

3. He is to learn to control his lust and passions.

4. He is to learn to control his mind. (He is not to allow his mind to dwell on

evil things, but rather on wholesome, righteous things.

Lesson #79

PROVERBS ABOUT THE FOOL

Proverbs 26:1-12

Introduction:

Note the word, fool, in all of these proverbs except verse 2, but the idea of foolishness

is even in that verse. The word, fool, here refers primarily to moral or spiritual shortcomings

rather than to a lack of intelligence. It denotes a willful disregard of right, an obstinate

rebellious will, a head-strong determination to have one's own way. The word can be used to

refer to one who does not have intellect, but it seldom does.

I. Honor not appropriate for a fool, V. 1

A. Snow is unlikely in summer time, but if it should come it could be quite damaging.

B. Rain in the harvest time in Palestine was highly unlikely, but like snow in the

summer, if it should come it would be damaging.

C. Even so, honor for a fool is highly unlikely, but if it should come it would not

seem appropriate and it could be damaging.

II. Undeserved curses, V. 2

A. The word, curse, here means to speak maliciously against or to pronounce a curse

upon. (The latter sense seems to be the meaning here.)

B. Often times such curses are undeserved and maliciously uttered.

C. The expression, "...shall not come" carries the idea that pronouncement of harm

made in the curse will not come to pass.

1. The point of the proverb is that one against whom the curse is uttered should

pay it no mind and not worry about it.

1. As the wandering bird or flying swallow the curse will go harmlessly by.

2. It is only when one has been guilty of wrong that he should become alarmed

that such prophetic curse might very well come true.

D. This verse, coming in the midst of the others about fools, implies that it is the

fool who utters such curses against the innocent.

III. The appropriatness of punishment for the fool, V. 3

A. Verse 1 has said that honor is not appropriate nor beneficial for the fool, but

verse 3 says that punishment is.

B. A whip is appropriate for the horse. (It helps to make him go and to direct him

in the direction he should go.)

C. A bridle helps to accomplish the same purpose for the ass or donkey. (It may also

cause him to stop when he should.)

D. Even so corrective punishment is beneficial and appropriate for the fool. (It

may make him go; it may cause him to change directions; it may cause him to stop.)

IV. Not agreeing with a fool in his folly, V. 4

A. To agree with a fool in his folly may encourage him further in his folly.

B. The danger to yourself is that if you are in agreement with him you may become like

him.

V. Rebuking or correcting a fool about his folly, V. 5

A. Do not allow him to think that you think he is right.

B. By voicing your disagreement with his action or premise, there is a chance that you

may help him to see the folly of his ways.

VI. The foolishness of depending on a fool for vital business, V. 6

A. To depend on him is like one cutting off his own feet and, thus, crippling himself.

B. It is like drinking a poisonous or harmful drink.

C. It is like giving the chicken to the fox.

VII. The fool's misuse of words of wisdom, V. 7

A. The lame man is unable to properly use his legs. (One version reads, "They hang

limp...")

B. Likewise the fool is unable to rightly use parables or proverbs.

1. A proverb may, within itself, contain much wisdom.

2. But he is not likely to understand its wisdom.

3. He may even try to misapply its meaning and, thus, misuse the wisdom which

is in the proverb.

VIII. The foolishness of a person who promotes or honors a fool, V. 8

A. To tie a stone in a sling will only hurt one's self.

B. To promote a foolish person will wind up hurting the one who promotes him.

C. There are some alternate translations of the first part of this verse, but the

lesson is the same.

IX. The harm inflicted to self in misusing wisdom, V. 9

A. It was pointed out in verse 1 that a fool may misuse words of wisdom. (He may try

to turn them and use them for his own selfish and wicked purposes.)

B. When he does so, he is like a drunkard handling thorns. (The first thing you know,

he has stuck one of the thorns into his hand.)

C. So the wicked person who twists truth and tries to use it for selfish or evil

purposes. (Eventually he will get stuck by it.)

X. The foolishness of hiring a fool, V. 10

A. This verse is extremely difficult to translate from the Hebrew to the English.

B. The general idea is that one should reward (pay or hire) only those who are proven

to be capable and trustworthy.

XI. The fool returning to his foolishness, V. 11

A. A dog, because it is his nature, will return to his own vomit and eat that which

has already made him sick.

B. So, a fool will not profit by his mistake, but will return and repeatedly do the

thing which has already proven harmful to him. (Drunkenness, dope, adultery,

stealing, etc.)

XII. The foolishness of conceit, V. 12

A. One who thinks that only he can be right is foolish.

B. He not only is wrong, but by refusing to listen to one who knows, he will continue

to be wrong.

Lesson #80

LAZY, LAZY, LAZY

Proverbs 26:13-19

Introduction:

One may wonder why the proverbs have so much to say about laziness. (1) For one thing,

it is because there is such a great tendency in the human race to become lazy. We need

repeated warning. (2) Another reason is because laziness is a sin. It is a much more grievous

sin than one might realize. God intends for man to work and to refuse to do so is rebellion

against God's will. (3) Perhaps a third reason is that we go through different stages in life.

Whereas one may have been quiet industrious at an earlier stage in life, he may have a tendency

to let down at a later period.

I. Looking for an excuse, V. 13

A. The lazy man can be quiet inventive in finding excuses to keep from going to work.

B. The proverb cites as an example the man who says that he cannot go to work because

there might be a lion in the streets.

1. A real lion in the streets would pose a real danger, of course.

2. But the lion in this case is obviously imaginary and is but an imaginary

excuse.

C. The lion is but an example of all sorts of imaginary excuses. (My head hurts; its

making my back hurt; there is too much fog; there is too smoke.)

II. His own little world, V. 14

A. The door turns back and forth on its hinges, but it never leaves out of its spot.

B. Even so the slothful person turns back and forth on his bed.

1. But the point is that he does not go any place.

2. If he does stir off his bed, it is still within his small little area with

as little activity as possible.

3. You see the door where it is today; that is where it was yesterday and that

is where it will be tomorrow.

4. Really, the bed, the bathroom and the couch are about as far as he goes.

They are his favorite spots.

III. Too lazy to eat, V. 15

A. The Hebrew word that is here translated "bosom" means literally, "A hollow thing"

and is usually translated "dish or bowl."

B. But the main point is that the slothful person finds it a burden to even lift his

hand to his mouth to eat.

C. The implication is that other necessary things of life are also burdensome to him.

1. If it is too much trouble to eat, it is certainly too much trouble to cook.

2. It is likewise too much trouble to wash the dishes.

3. And it is much too much trouble to take a bath, etc.

IV. The dumb conceited nitwit, V. 16

A. Perhaps a good title for this caption would be "The Stupid Fool." (See verse 12.)

B. The lazy person is foolish enough to think that getting out of work is being smart.

1. He things that he is just using his head.

2. In his own conceit he is smarter than seven teachers. (7 men who are smart

enough to know what to do; they know that the right answer is work.)

C. But if he were using his brain, he would know that he needs to use his body --- to

work.

1. He would know that it is to his benefit to work and earn an income.

2. He would know that others could use his services.

3. He would know that it is to the benefit of his health to be active.

D. Laziness of body also leads to laziness of the mind. (One does not exercise much

in learning while he sleeps or sits in front of a television all the time.)

Conclusion:

1. Quite obviously, when the husband, the head of the house is the lazy one, it can spell

hardship for the whole family. (Not only because of lack of provisions, but because of

the way of life which he teaches the children)

2. Yet it can also be disastrous for the mother to be the lazy one. (Many homes have

suffered as a result of a lazy mother.)

3. Children learn from their parents and should be taught work and responsibility by their

parents.

a. Parents should teach work with their words of instruction.

b. They should teach work by example

c. They should teach work by giving their children responsibility.

4. Let us not be lazy in the work of the Lord.

Lesson #81

TROUBLE-MAKERS AND HYPOCRITES

Proverbs 26:20-28

Introduction:

These proverbs sound out a warning against trouble-makers and hypocrites. Actually the

two can be one and the same person. The hypocrite is a trouble-maker.

I. Fuel ror the fire, V. 20

A. If you will stop putting wood on the fire the fire will eventually go out. (As long

as you put on wood the fire will burn.)

B. Even so as long as somebody bickers, gossips or tells tales the strife will continue.

C. If the strife is going to end the bickering, the gossip and talebearing must stop.

II. Kindling the fire in the first place, V. 21,

A. The first word "coal" is "black coal;" the second is the hot burning red coal.

B. The idea in the illustration is that the hot coal ignites the black coals. (If the

hot coal had been cool it would have never ignited the black coals.)

C. Even so a contentious man will ignite strife with others. (The word contentious

carries several ideas: Argumentative, grouchy, unpleasant, unfriendly, quarrelsome,

quick-tempered. If the contentious person would learn to not be contentious the

strife would not begin.)

III. Piercing words that go deep, V. 22

A. The Hebrew word that here is translated "wounds" may be translated "dainty morsels."

(The idea is that when eaten they go down to the innermost parts of a man.)

B. Even so, hateful, spiteful words of a talebearer go deep within and there they wound

the individual. (They hurt deeply.)

IV. A show of hypocricy, V. 23-25

A. Verse 23 speaks of a potsherd covered with silver as a picture of hypocrisy.

1. "Burning lips" here represent the warmth of friendship. (Either warm words

or, perhaps, warm kisses.)

2. But in spite of the warm show of friendship, in this particular case there is

wickedness purposed in the heart against the same individual to whom the

warmth is shown.

3. This is like a potsherd (An earthenware vessel) being covered and glazed over

with a silver dross. (It takes on the appearance of silver, but it is not

silver. It is a fake.)

B. Verse 24 speaks of that same hypocrite.

1. He dissembleth with his lips; he plays the hypocrite.

2. But within his heart there is hatred and deceit.

C. Verse 25 warns us to beware of such hypocrisy and not be deceived by it.

1. His speech is fair and friendly, but his heart is evil and tricky.

2. This verse does not suggest that we become suspicious of everyone, but rather

that we be observant and learn to read the character of people.

3. Until you do know them, do not put yourself into a position to be hurt by

deceit on their part.

V. Hidden hatred to be uncovered, V. 26

A. This verse is a warning to the hypocrite.

B. His hatred will sooner or later be uncovered and made known to all.

1. The implication is that his hatred finally causes him to do some evil deed,

for which he will be judged and punished.

2. He may be judged and held in contempt.

3. Another implication is that one day God will judge him and his hypocrisy will

be made known and his bitter hatred within revealed. (God will judge not only

for the evil deed, but also for the evil hatred within the heart.)

VI. Setting a trap for self, V. 27

A. When, because of hatred within, one digs a pit for somebody else to fall into, he

will be the one to get hurt by it in the long run. (He may hurt others, but hurts

himself the most.)

B. The second illustration teaches the same truth.

1. The verse speaks of one rolling a rock to some vantage point with the intent

of rolling it off onto his victim at an opportune moment.

2. The proverb represents the rock as rolling instead back upon himself.

3. The point is, that even if one is successful in hurting his intended victim,

he himself will be hurt the most in the long run.

VII. The destructive capability of the tongue, V. 21

A. The lying tongue belongs to the hypocrite, who speaks with warm words of

friendliness to the individual, but he speaks shameful ideas about him to his back.

B. His warm words of friendliness (his flattery) are just as ruinous as his backbiting

lies because it throws you off your guard. (Both his gossip and his flattery are

intended to hurt.)

C. The proverb cautions us not to be gullible and taken in by such flattery.

D. It especially cautions us not to engage in such sinful activity that would first hurt

others and eventually hurt ourselves even more.

Lesson #82

LEANING TOOMUCH IN THE WRONG DIRECTION

Proverbs 27:1-6

Introduction:

Did you ever see a shed, a building, a tree or a sign leaning over too much? It looked

as if it was in danger of falling --- and it was. These six proverbs speak of people who are

leaning too much in the wrong direction.

I. Too sure of tomorrow, V. 1

A. The lesson of this proverb is repeated in James 4:13-14.

B. There are too many uncertainties concerning tomorrow for us to count too much on

what we will or will not do.

1. We might be sick, might have an accident or might have some emergency to

arise.

2. Something could even happen today before tomorrow comes.

C. Many unsaved foolishly put off salvation until tomorrow. (Until it is too late)

D. Many of us saved too often put off service to God that could and should be done

today.

E. This proverb is not intended to imply that we should not plan for tomorrow.

1. But it does mean that we should understand that we may not be able to carry

out those plans.

2. It also means that we should rely more on the leadership of God than on our

man-made plans.

II. too boastful, V. 2

A. The purpose of boasting about self is to lift oneself up in the eyes of others.

B. Boasting actually does the very opposite; there is no surer way to lose esteem in

the eyes of others.

C. Instead of insuring success, it brings about a downfall, Pro. 16:18.

D. If praises are deserved, it is better to let come from others.

1. Surely some other person will see your worth and give you the recognition that

you deserve.

2. It is best that the praise not even come from some family member nor some very

close personal friend.

3. The praise is more meaningful if it comes from someone not already prejudiced

in your favor.

III. Too angry, V. 3

A. A fairly large stone is easily recognized as a heavy weight.

B. A bucket or box of sand is also heavy.

C. But having to face the wrath of someone who feels that he has been wronged is an

even heavier burden.

1. We naturally should try to avoid such burdens by trying not to do others

wrong.

2. But we cannot avoid the wrath of others altogether no matter how much we try.

3. We will need the help of God in such cases.

IV. Too jealous, V. 4

A. Wrath, which has already been described as a heavy burden, is again called to our

attention.

1. It is said to be cruel. (And there is no reason for us to be cruel to

others. We have all been guilty of such cruelty and we all ought to seek

God's forgiveness.)

2. Anger is said to be outrageous. (The Hebrew meaning is that it is like a

destructive flood of water. It rages like a flood of water.)

B. Likewise, who is able to stand the anger or wrath of the envious person?

1. The word, envy, here does not mean desirous of something which somebody else

has.

2. Rather, it means the jealousy of the other person who feels that he has been

wronged.

3. There are many applications for this verse. (The jealous husband or wife,

the jealous friend or neighbor, the jealous fellow worker, or even the jealous

fellow Christian)

4. Jealousy is always a destructive force.

V. Too little evidence of one's love, V. 5

A. Open rebuke is not easy to bare.

1. The idea in the verse is not necessarily rebuke spoken openly before the

public, but rather rebuke that is spoken openly and frankly to the party.

2. To be rebuked in such a way can be painful.

B. But even this is better than secret love or friendship.

1. One may genuinely feel friendship toward another person, but if he never shows

his friendship then his friendship is of no benefit to his friend.

2. A rebuke, as painful as it may be, at least may help the individual.

3. But friendship that is not expressed in acts of friendship is of no benefit.

VI. Too friendly, V. 6

A. This proverb looks to the other extreme and speaks of one who is too friendly.

B. The person whose acts of friendship are only pretense is not desirable at all.

1. He may even express his friendship with many kisses.

2. The Hebrew language here speaks of him kissing overly much.

3. His words and acts of friendship are "laid on too thick." (They are not

sincere.)

4. Such a person is apt to love to your face, but he is also apt stab you when

your back is turned.

C. The proverb, thus, warns us to be watchful of those who are overly friendly toward us.

D. Indirectly, it warns us not to deal in such a deceitful way toward others, for God

will surely deal with us for such deceitfulness.

Lesson #83

PRACTICING THE FINE ART OF WISDOM

Proverbs 27:7-14

Introduction:

There is an art to doing many things. There is an art to playing the piano, plowing a

garden, even sweeping the floor. There is an art to putting wisdom to work in one's life.

I. Maintaining a healthy appitite, V. 7

A. It is healthy to have an appetite.

1. A sick person may lose his appetite even though he has not eaten.

2. But usually it is only those who are full who have lost their appetite.

3. Actually it is hunger which stimulates appetite.

B. Thus, it can be a blessing for one not to have an over abundance of material things.

1. One is more apt to be grateful for what he has. (When you are hungry anything

tastes good.)

2. One is more apt to feel a dependency on God.

3. One is more apt to be sympathetic toward others and more generous toward them.

C. It is spiritually healthy to have an appetite for God and the things of God.

1. It is hazardous to the soul not to hunger for the gospel.

2. It is hazardous to one's well being in this life not to hunger for spiritual

food.

3. The greatest poverty of all is when one is so well supplied that he feels no

need for God.

II. Contentment at home, V. 8

A. God, through nature, has given a bird an instinct to build her nest in the safest

place and in the safest manner.

1. There she has shelter and provisions.

2. Not that she is to stay in the nest all of the time, but she is to stay

somewhere close by so that she can make frequent visits to her nest.

3. Harm is most apt to come to the bird when it gets far away from its natural

habitat.

B. So it is with man.

1. Not that the person should be confined to the house all of the time.

2. But he should stay very close to home so that he is at home most of the time.

3. This expresses contentment.

4. It is a spirit of discontentment that causes one to roam here, there and

everywhere.

5. Harm is very apt to come to one who has this discontented, wandering, searching

spirit. (Pity that man. Such was the spirit of The Prodigal Son.)

6. Pity also the church member who seldom, if ever, darkens the door of his church

home.)

III. Good counsel of a Freind, V. 9

A. Ointment and perfume can make the atmosphere more pleasant and can lift one's

spirits. (It can make for a happier circumstance. Even a little deodorant helps!)

B. Even so the good counsel of a friend is very uplifting.

1. The idea is that one should not lean altogether on his own understanding and

abilities.

2. He should learn to seek out good counsel and advice from competent friends.

3. It can lift one out of despondency and put one on the right track.

4. The best friend of all is the Lord and the counsel which His word offers is

the best counsel of all.

IV. True friendship, V. 10

A. The idea in this proverb is that of a long time family friend.

1. He is your personal friend. (Thine own friend)

2. He was also your father's friend before he was your's.

B. Thus, he has a double claim to your loyalty.

1. How tragic that some would turn their backs upon such a long time friend and

refuse to help him in his time of need. (Be a true friend and help him.)

2. How tragic some will turn from such a long time friend when they, themselves

need a friend. (That is the kind of friend who is most likely not to turn

his back on you.)

C. The Lord is a long time Friend.

1. He was a Friend to your forefathers before you.

2. He has a long history of befriending you. (He has befriended you from your

earliest existence.)

3. He is the truest Friend of all.

4. Seek His counsel in all things.

5. Seek His help in every need.

V. A wise son, V. 11

A. In this proverb the son is advised by the father to live wisely.

1. That is, the son is to follow the wise training which the father has given.

2. Likewise, the term "my son" could apply to the student as addressed by the

kindly teacher.

B. Such a wise son will make his father's heart glad.

1. He will live in such a way as to bring the blessings of God upon his life.

2. The godly life of the son will put to silence the critics who may complain

to the father about his son.

C. On the other hand, an unwise son will make the heart of his father to hurt.

VI. Avoiding trouble, V. 12

A. A wise man learns to look ahead and foresee the possible danger of a certain course

of action. (Then when he foresees the danger he avoids that course of action and,

thus, avoids the danger.)

B. The simple (Hebrew--the inexperienced or unlearned) ignore the danger ahead and

suffer the consequences.

VII. Risky loans, V. 13

A. One particular danger that men should foresee is that of making risky loans or

extending risky credit.

B. The first instruction is that you should take the garment of one who is surety for

a stranger.

1. The idea is that the person who wants the loan is a stranger to both you and

to the person who offers to stand good for the loan.

2. Neither he nor you can know the stranger's capability to repay the dept nor

if he is honest enough to repay it.

3. Therefore, take security from the person who guarantees the loan.

4. He may be willing to take an extreme risk, but that does not mean that you

should.

C. The second instruction is that you should take a pledge from him who guarantees the

loan or credit of a strange woman.

1. The term "strange woman," as used here, does not mean that she is unknown to

you; it means that she is an adulterous woman.

2. The idea is that the man who is suckered in by her flirtations may promise you

that he will stand good for almost any amount of credit for her.

3. But if your are going to extend that credit to her on his guarantee, you had

better require that he put up some kind of security.

4. If you don't the chances are that neither one will pay you a thing.

VIII. Spotting the insincere, V. 14

A. When one "lays it on too thick" with complements that is a good sign of insincerity.

1. At the least, this is hypocrisy.

2. At the worst, it is a sign of intended malice.

B. Beware!

1. This person is not to be trusted.

2. He is shifty, pretentious, deceitful and dishonest.

C. Beware all the more!

1. Do not be that kind of person.

2. Do not hesitate to compliment, but be sincere and simple.

3. It is worse to be the hypocrite than to be deceived by one.

Lesson #84

A NAGGING WIFE

Proverbs 27:15-16

Introduction:

Read Proverbs 19:13 and Proverbs 21:9, 19. The writer of the proverbs does not intend

to indicate that a woman is the only one in a home who may "raise cane." Yet it has repeatedly

warned the woman not to argue. The warning is which was especially given to the woman in

Proverbs 19:13 is sounded out anew is this proverb that the woman is not to nag. It seems that

this is a trait which belongs chiefly to a woman. That may be because she may feel that this

ia her only recourse. A man is more apt to explode in anger than to nag.

I. The nagging of the woman (wife) like a continual dripping of water on a rainy day, V. 15

A. It is not the dropping of rain on the outside of the house that is most troublesome;

it is the drip, drip, drip of leaks on the inside of the house.

1. Roof tops in Palestine were flat and were usually made of mud.

2. They often dried and then cracked in hot dry weather and were subject to

leaking in wet weather.

B. Such leaks on a rainy day could be very annoying.

1. You could not get out into the weather without getting wet.

2. Nor could you stay inside and stay dry.

3. The longer the rain the more the frustration builds.

4. It just seems that the dropping will never stop.

C. Such is the aggravation of listening to someone nag, nag, nag!

1. It wears and tears on the nerves.

2. The longer it continues the more intense the aggravation.

3. It can seem as though it will never end.

II. Fruitless efforts to shut her up, V. 16

A. The proverb does not say whether the efforts to stop her from nagging are made by

the husband or by some bystander.

B. There are some problems with translation in this verse. The New International

Version reads: "Restraining her is like restraining the wind or like grasping oil

with the hand."

C. It is a hopeless case to try to restrain such a woman.

1. It is like trying to restrain the wind.

2. It is like trying to pick up oil or ointment with the hand.

3. It seems that the efforts to restrain her can only make matters worse.

III. A question then of what to do

A. Remember that the proverbs were given to us to make us think.

1. This proverb was not given in order to amuse us with the comparison which is

used.

2. It is not given to cause the husband to feel sorry for himself and say, "Ohhh,

poor abused me!"

3. It is not given to pick on wives and make them feel undue shame.

B. It is given to give an insight into dealing with a problem that may already exist

in some homes.

1. For one thing it cautions the husband not to try to stop his wife from pouring

out her emotions. (All of the charges which she makes may not be real, but the

emotions are and they need to come out.)

2. It should cause the husband to do some real soul-searching. (Is there some

truth to the charges? Of what other wrongs might he be guilty that she has not

charged him with? Sometimes a wife may be angry about one thing and yet

complain about another. At any rate he should seek to improve his treatment

of his wife.)

3. He should also do some soul-searching about his relationship with God. (Has

he let down in his efforts to please God? In other words, is God displeased

at him for something and using this to chasten him?)

4. He should make an all out effort to get right with God and do what is right.

5. He should take special care not to let the nagging cause him to do something

equally wrong in the sight of God. (Such as striking her)

6. He should remember his love for her and seek to help her no matter what the

problem.

7. He should not give a second thought to separation or divorce, but seek the

help of God in solving the cause of the problem.

8. On the woman's part, it is given to help her to stop her nagging and to see

that things are not as bad as she seems to think. (Her husband should not

try to stop her from nagging, but she should try to stop herself.)

9. It also warns her that her nagging will not solve any problem, but will make

the problem worse. (Let me repeat: Nagging does not help. It only makes the

problem worse!)

10. If she continues to nag she can actually destroy her home.

11. You won't like yourself if you become a nag, so how can you expect him to

like you?

C. The proverb is intended to help avoid some problems before they arise.

1. Husbands, try to behave in such a way that your wife will not feel the need

to nag. (You may avoid a lot of trouble that way.)

2. Wives, your husband will be a lot more loving, more kind and considerate if you

never start nagging. (You will simply drive a wedge between you.)

3. Husbands and wives, remember that you love your mate. (Be considerate, be

kind and be forgiving.)

4. Christians, remember that you love God and seek to please Him.

Conclusion:

Do all you can to keep such a problem from arising in your home. But if it does arise,

bend over backward to make things right. You'll be glad you did.

Lesson #85

LESSONS ABOUT HUMAN NATURE

Proverbs 27:17-22

Introduction:

These six proverbs give us a better insight into our own human nature and that of others.

They show how we may benefit from knowing certain things about human nature.

I. The benefit of contact with others, V. 17

A. The proverb speaks of iron sharpening iron by two pieces being rubbed together.

1. Butchers sharpen their knives by rubbing them on a rod of steel.

2. Farmers sharpen their tools by either rubbing or beating them with metal.

B. Even so a human is benefited by contact with other humans.

1. One learns from another. (From an instructor, from the counsel of a friend,

or from watching or listening to another person)

2. One who is sick or despondent may be cheered by contact with a friend.

C. Likewise one can be a benefit to others:

1. By sharing information with them.

2. By visiting the sick or depressed.

3. By showing attention to the lonely. (Especially the aged)

II. The benefit of faithful service to another, V. 18

A. The proverb speaks of one who tends to a fig tree.

1. The proverb speaks of a singular tree, but the lesson is the same whether

one tends to one tree or more.

2. He waters it, fertilizes it, digs about it, trims it, props up branches, or

whatever needs to be done to care for it.

3. His labor is rewarded by the fruit that he harvests from the tree.

B. Even so, one is benefited by the service which he renders to his master. (His

owner, his employer, or to his king)

1. He expends much labor for the benefit of his master.

2. But he also receives much benefit from his master.

a. He receives pay which provides daily food, clothing and shelter.

b. He receives certain protections from his master.

c. In time of special need he has a source of special help.

d. There are certain honors and recognitions bestowed on him for his

service.

C. Even so, there are special benefits from serving God.

1. Provisions and blessing now.

2. Rewards and honors later.

III. The benefit of understanding one's self, V. 19

A. The proverb speaks of one looking into water and seeing a reflection of himself

in the water.

B. Even so one is benefited by looking into his own heart.

1. He is not going to learn all there is to know about his own heart, but he can

learn a great deal that he needs to know.

2. He can see strengths and capabilities.

3. He can see faults which need to be corrected.

4. He can see beliefs and convictions for which he should stand.

5. He can see hopes and ambitions for which he should strive.

6. He can see his likes and dislikes.

C. In addition, by looking within and getting a better understanding about self, he

will better understand others.

1. He will learn to be more patient with others.

2. He will learn to be more forgiving of others.

3. He will learn more about the needs of others.

IV. The benefits of understanding that one's eyes are never satisfied, V. 20

A. The proverbs speaks of hell (Sheol) and destruction (the abyss) never getting full.

(No matter how many die and go there)

B. Even so, there is a benefit to understanding that one's own eyes are never satisfied.

(They are always hungry for more.)

1. No matter how much beauty one beholds, he wants to see more.

2. No matter how much lust and pleasure they enjoy they always desire more.

3. No matter how much wealth and treasure they gain, they always desire to gain

more.

C. The point of the proverb is that human cravings for pleasure, greed or wealth can

never satisfy the human soul; only when we look beyond material things and look to

God can we find satisfaction in the soul.

V. The benefits of praise from others, V. 21

A. The proverb speaks of the refining pot for silver and the furnace for gold.

1. In the refining pot or the furnace the metal is put to the test by heat.

2. In both cases the metal is refined.

B. Even so, there can be benefit in receiving praise from others. (Not too much, but

some)

1. It puts one to the test. (Not the heat of criticism, but the heat of praise)

2. If one becomes proud and lifted up by the praise then his metal is proven to

be without value.

3. But if he is humbled by it, his metal is proven to be of great value.

VI. The benefit of learning that some people just cannot be helped, V. 22

A. The proverb speaks of grinding grain in a mortar with a pestle.

1. By this method the husk of the grain is cracked and loosened so that it may

then be removed from the grain.

2. Also, by this method the grain itself is cracked and ground into a meal or

flour.

3. The idea is that the grain is benefited by the pressure that it receives in

the mortar.

B. But in contrast to this, there are some folks who cannot be helped.

1. The foolishness of the fool cannot be removed as easily as the husk of the

grain is removed.

2. Although a foolish person is rebuked again and again and punished again and

again yet he just may not be helped.

3. A person with good intentions may worry himself no end trying to help somebody

who does not want his help, and who will not profit by his efforts. (Some are

too stubborn to listen to good counsel.)

4. In that case, the best thing one can do is to leave that person alone.

Lesson #86

THE BENEFITS OF FARM LIFE

Proverbs 27:23-27

Introduction:

Did you ever travel on a road many times and then suddenly you discovered something

there along the road for the first time? It was there all the while, but you notice it for

the first time. That is the way it was for me with this passage. I had read the Bible

through many times including the Book of Proverbs, but I had never really given much attention

to this passage which extolls the praises of farm life. It particularly praises the raising

of cattle, including sheep and goats. The Bible does not require all to be farmers, but it

does set forth farming as an honorable and profitable work.

I. The hard work and responsibility of it, V. 23

A. "Be thou diligent..."

1. It is not ambition, but rather diligence that is here recommended.

2. This kind of life requires long hours and hard labor and one must be diligent

who pursues this life.

B. Personal attention is required. ("...know the state of thy flocks, and look well

to thy herds.")

1. The Hebrew says literally, "know the face of thy flocks..."

2. That is, inspect each member of the flock personally.

3. Know if he or she is sick, injured, healthy, with calf, etc.

4. Stress is placed on personal oversight and care. (Not all the labor should

be turned over to servants.)

C. It is worthy of note that both large and small animals are included.

1. The Hebrew word for "flocks" indicates sheep or goats.

2. The Hebrew word for "herds" indicates cows, horses or camels.

II. The insecurity of non-agricultural wealth, V. 24

A. Riches are not lasting and, therefore, they are not very secure.

1. Silver, gold, precious stones and even clothing are common types of

wealth that may be gained in non-farming activities.

2. Gold, silver and precious stones are subject to theft, bad investments or

being wasted; clothing wears out, mildews, get moth eaten or torn.

3. Such may easily be lost from one's personal use or from the inheritance to

be left to one's loved ones.

B. Even the crown, which is associated with wealth, is not secure.

1. A king may suffer revolt and be removed from the throne.

2. A king may die without an heir to his throne.

3. The rule of one family may be taken over by another family. (One may suffer

exile or worse. Even a king does not "have it made.")

III. The comparatively more secure wealth of agriculture, V. 25-27

A. The wealth of the farm will replenish itself when it is used up.

1. For example: The hay appears and is cut to be used, V. 25a.

2. Then the young tender grass springs forth and a new crop of hay is grown,

V. 25b.

B. So it is with the herbs or vegetables, V. 25c. (There is a wide variety of

vegetables to be grown and harvested every season.)

C. The lambs (sheep) provide clothing, V. 26a.

1. The wool is used to make fabric for clothes.

2. Again much work is implied. (The sheep must be tended, sheared, the wool made

into fabric and the fabric made into clothes.

D. There is a means provided for acquiring more land and, therefore, gaining more

possessions, V. 26b.

1. Surplus goats not needed for the flock may be sold and additional land

purchased.

2. Likewise with the sheep, cows, horses, etc.

E. The animals also help to provide food, V. 27.

1. The milk of the goats is but an example of this.

2. The animals also provide meat for the table.

3. By the vegetables that are grown, the milk that is produced and the meat that

is raised food is provided for the landowner, his family and his servants or

hired hands.

Conclusion:

1. One may acquire faster wealth as a merchant or in some other way of life, but one cannot

find a more wholesome, happier, and secure way of life than the farm.

2. It also encourages greater dependance on God than does most trades. Only God can control

the weather, send drought, sunshine or rain, cause the grass and vegetables to grow, and

the flock to produce good healthy calves, etc.

3. It also encourages a greater spirit of thankfulness to God.

4. Yet the passage has some lessons which apply to every trade.

a. Work and shoulder responsibility.

b. Depend of God for every need.

c. Thank God for His abundant blessings.

Lesson #87

FIVE GREAT ADVANTAGES OF RIGHTEOUSNESS

Proverbs 28:1-5

Introduction:

The Bible speaks of three kinds of righteousness. One is a self-righteousness which is

a mere pretense. It is not really righteousness at all. Then there is an imputed

righteousness which comes by repentance and faith in the Christ. This is the perfect

righteousness of God which is required to qualify one for heaven. After obtaining imputed

righteousness one may do righteous deeds by obeying the instructions of God's word. This

righteousness is not required to get one into heaven, but it is required to get rewards in

heaven.

These five proverbs speak of righteous deeds done by those who already have imputed

righteousness through faith in the Christ. They show five great advantages of the believer

living a righteous life.

I. Righteousness produces braveness, V. 1

A. The wicked spoken of here are those who do not have imputed righteousness and,

therefore, have an absence of true righteousness in their lives.

1. To the contrary, their lives are characterized by evil deeds.

2. Any righteousness on their part is self-righteousness, which is not true

righteousness.

3. The evil which usually characterizes their lives may include gossip, thievery,

lies, adultery, murder, tyranny or cruelty.

B. His unrighteousness also produces cowardice.

1. When he seems to have the upper hand he may seem brave enough.

2. But when he obviously is at a disadvantage, his guilty conscience produces

fear within.

3. Even when there is no visible danger, he is subject to great fear. (He flees

when nobody chases.)

C. On the other hand, the righteous are brave like the lion.

1. The lion is brave because he is confident of his superior strength, his speed

and his skill.

2. The righteous person is brave because he is confident in the superior strength,

speed and skill of his Lord.

II. Righteousness produces sound government, V. 2

A. Unrighteousness among the people of a land will produce an unstable government.

1. The proverb says that the unrighteousness of the people will produce many

princes.

2. That is, there will be a rapid turnover of rulers. (This will be produced

by revolution, assignations, sickness and death.)

B. On the other hand, the righteousness of the people of the land can bring a man of

understanding to a place of leadership who will be able by his wisdom to establish

a long and prosperous rule. (The hand of God is his strength and the will of God

is his wisdom.)

III. Righteousness produces fair treatment of the poor, V. 3

A. The major problem in all countries of all time has been the deliberate oppression

of the poor by the rich and powerful.

B. The poor have always dreamed that if only one from among themselves were to come

to power, he would sympathize with them and show them kindness.

C. In most cases when the poor have come to power they have become among the worst of

the oppressors.

1. It seems that they become more greedy and cruel.

2. They are like a destructive flood of rain.

a. People expect that a rain will bring food, but a flood only destroys

the prospects for a good harvest.

b. People expect the poor who come to power to bring relief, but often

they only make matters worse.

IV. Righteousness takes a stand against evil, V. 4

A. Those who practice evil in their own lives praise those who do evil.

1. Perhaps that is why movie heroes often they play the role of shady

characters.

2. Perhaps that is also why the people of a nation make heros out of evil men

and often re-elect them to public office again and again.

3. Jesus said that the world will love its own and a nation of people with evil

character will love men of evil character. (They make the villain to be

their heroes and their leaders.)

4. Therefore, unrighteousness has little resistance in the land. (It grows and

grows.)

B. But the righteous resist evil.

1. Righteous Lot had imputed righteousness, but not many deeds of righteousness;

yet even he resisted the efforts of the people of Sodom to abuse his guests.

2. Those who have not only imputed righteousness but also righteous deeds will

be more aggressive in resisting evil in the land. (They will denounce it,

using the word of God as a standard of righteousness.)

3. A righteous citizenry will seek to have righteous leaders and a righteous

leader will seek to develop righteous citizens.

V. Righteousness brings understanding of all matters of life, V. 5

A. Evil men are not capable of good government because they do not understand the

principles of righteous rule. (Honesty, justice, mercy, truth and fair play.)

B. Only the righteous are capable of good governmental and business leadership because

only they follow righteous principles which produce good leadership in all areas of

life.

C. A righteous citizen follows God's righteous principles in all facets of life.

Lesson #88

BETTER RICHES THROUGH RIGHTEOUSNESS

Proverbs 28:6-12

Introduction:

Most of these proverbs deal with poverty and riches. But the theme of righteousness and

unrighteousness runs through them all and some of them bypass the subject of riches and poverty

to deal exclusively with righteousness as contrasted with unrighteousness.

I. Better poverty with righteousness than riches with unrighteousness, V. 6

A. Righteousness does not always bring material riches. (Neither does unrighteousness.)

B. Nobody would desire poverty, but that is more desirable than riches gained by

dishonest means.

1. It is more honorable.

2. One is more useful to God and to his fellow man.

3. It brings more joy and contentment.

4. It is more rewarding in the hereafter to be righteous than rich.

II. Better a righteous son than an unrighteous one, V. 7

A. A son who keeps God's laws (does God's will) is a wise son.

1. He may not be more educated than others. (May not have highest grades or

highest IQ.

2. He may not be more talented than others.

3. But he is more wise. (It is always wise to do God's will.)

4. The implication is that he makes his father and mother proud.

B. A son who is riotous brings shame to his father and his mother.

1. The Hebrew word here translated riotous carries the idea of one who is a

prodigal. (Wasteful, wicked, pouring out sin)

2. In bringing shame on his father he brings shame and ruin on his own life.

III. Better a generous soul than greedy, V. 8

A. This proverb pictures one who is already wealthy increasing his wealth tremendously

by lending to the poor. (The poor have not and must borrow.)

1. The word translated "usury" here is interest paid on money loaned.

2. The word here translated "unjust gain" is extra high profit gained on some

product such as grain or oil.

B. The general idea is that he is rich and makes himself richer by charging the poor

excessively high interest rates and high profits on his merchandise.

C. Sooner or later his accumulated wealth will fall into the hands of some generous

soul who will give abundantly to the poor.

D. It would be better for the one who gained wealth to use it to aid the poor, but

if he will not do so, then God has a way of giving it back to the poor from whom

it was taken.

IV. Better a genuine righteousness than a mere show, V. 9

A. One may develop an attitude of rebellion toward God and reject His expressed will

for their lives. (He knows what God says, but he turns his ear away from God's word

and is determined to live his life like he pleases.)

B. In Israel, usually the Jew would keep up a show of religion, even though he

disregarded God's regulations for his life. (A similar thing is often true in our

own communities and sometimes in our own lives.)

C. But God does not honor one's religious activities if one has only a show of religion.

(God sees that for what it is. It is hypocrisy.)

V. Better to lead into righteous activities than into sin, V. 10

A. Some deliberately set out to lead others into sin.

1. They do so by setting snares or traps. (For example one may get another drunk

in order to rob him.)

2. The liquor industry deliberately tries to entrap people and get them hooked on

booze.

3. So do dope pushers, race tracts, gambling casinos and prostitute houses.

B. They do this to entrap their victims and to enrich themselves.

C. But they overlook the power of God, who will protect His people by causing these

people to fall into their own trap.

D. In other words, these people bring about their own downfall.

E. The proverb implies that God blesses those who lead in righteousness.

VI. Better to have understanding than riches, V. 11

A. The rich man thinks that he has gotten rich by his own wisdom and considers the

fact that he has gotten riches to be a sure sign that he is wise.

1. But his riches are not a sign of his wisdom; rather they are a sign of his

conceit.

2. Wisdom is not measured by dollars and cents; it is measured by one's

submissiveness to God.

B. The poor man who has enough sense to live a righteous life is more wise than the

rich.

1. He "sendeth him out." (That is, he sees the deceiver for what he is and

chooses not to deal with him or to follow him.)

2. He may be poor materially, but he is actually richer in the things that

really count.

VII. Better a righteous man in power than a wicked man, V. 12

A. When a righteous man comes to power, the people of the land rejoice.

1. For one thing, the righteous man will not oppress them; he will seek to do

them good.

2. Furthermore, the righteous man will bring God's blessings on the land.

B. But when a wicked unprincipled man comes to power " a man is hidden." (The citizen

of the land is hidden.)

1. The idea is that he hides because he is afraid.

2. He hides inside the walls of his house and comes out on the streets only

when it is necessary.

3. He has reason to fear, not only because the wicked man will oppress the

people, but because he by his wickedness will cause God's blessings to be

withheld from the land.

Lesson #89

MAKING THE CHOICE

Proverbs 28:13-18

Introduction:

These proverbs place emphasis upon the fact that there is always an alternate course of

action and that the individual makes his own choice. By doing so he chooses the end results

whether they are good or bad.

I. Making the choice, v. 13

A. One can choose to try to cover his sin.

1. He may try to hide them, ignore them, deny them, make excuses for them or

consider them insignificant.

2. If he does so, he will not repent and make a change to correct his conduct.

3. Thus, he will not prosper in his course of action.

B. One can choose to confess his sin to God.

1. This person repents and forsakes his sin.

2. He will find mercy from God.

II. The choice between seeking God's will and heardening one's heart against God's will, V. 14

A. One can choose to seek God's will.

1. The verse speaks of one who is constantly fearful that he will do something

which displeases God or that he will fail to do something that God would have

him do.

2. This man will live a happy contented life.

B. One can choose to harden his heart against the will of God.

1. He is determined to have his own way.

2. He will fall into mischief. (He brings harm upon himself.)

III. One can choose between being generous and kind or being greedy and cruel, V. 15-16

A. A ruler can choose to be generous and kind to his subjects.

1. By doing so he will be a blessing to his subjects.

2. He will also prolong his days, V. 16b.

B. A ruler can choose to use his position of power to oppress his subjects.

1. He strikes fear into the hearts of his subjects, V. 15. (Their danger is

very real.)

2. He is an oppressor because he lacks understanding. (He may be shrewd, but he

is not wise), V. 16a.

3. He is motivated out of greed, V. 16b.

C. One who is not a ruler may, never-the-less, have people under him whom he may choose

to either abuse or treat kindly. (Children, grandchildren employees, students, etc.)

IV. The choice between a respect for human life and murder, V. 17

A. The proverb implies that one can respect human life and never shed the blood of

another human being. (It is also implied that he will profit from such an attitude

and conduct.)

B. One may, however, shed the blood of another person.

1. This proverb speaks not of accidents nor of war.

2. It speaks of deliberate murder. (As Cain murdered Abel)

C. One who commits murder hurries to the pit. (Of destruction)

1. He brings destruction upon himself. (God will see to it.)

2. This proverb does not take into account that one may repent and receive

forgiveness, but, never-the-less, that is possible.

3. Rather it speaks of those who do not repent and seek forgiveness.

V. The choice between walking uprightly or perversely, V. 18

A. One may walk uprightly.

1. No one living in a depraved human body can live without sin.

2. Never-the-less, God will help the person who desires to do so to live a godly

life.

3. This person shall be blessed. (The verse says, "saved" in the sense of being

delivered from the trouble which would have resulted from his sin.)

B. One may choose to walk perversely.

1. Even a born again person can do so.

2. He will bring to himself a sudden fall.

Conclusion:

One who makes the right choice will:

1. Confess his sins to god and correct his ways.

2. Watch his every move lest he displease God by some other deed and fail to do what God

would have him to do.

3. Be kind and generous to those who are in his care.

4. Watch his temper lest in a moment of anger he will kill somebody; he will never allow

hatred to linger in his mind and life lest it result in murder. He will respect human

life because God created man in His own image. (He will respect even the life of the

unborn.)

5. He seeks to walk uprightly before God and man.

Because he does make the right choices, the following will result:

1. He will receive mercy from God, V. 13.

2. He will be happy (Contented), V. 14.

3. He will be a blessing to others.

4. He will have a longer life, V. 16.

5. He will receive special help in time of trial and trouble.

Lesson #90

THINGS MEN WILL DO FOR MONEY

Proverbs 29:19-28

Introduction:

Most of these verses deal with money and wealth in one way or another. Most point out

the danger of man's greed.

I. One thing man should do, V. 19

A. Man should work.

1. Tilling the ground is used as an example of work, but the implication is that

other work can likewise be productive.

2. There may be many reasons why men prefer not to work. (It is easier not to

work, more fun, can go more places and do more things, etc.)

3. But work is productive. (It provides the necessities of life.)

B. To fail to work and to follow after vain or unproductive pursuits will make for

poverty.

1. The Prodigal Son is an example.

2. It might be more fun to go fishing, golfing, etc., but that will not put

beans on the table.

3. Work is honorable in the sight of God.

II. Another thing man should do, V. 20

A. A man should be faithful.

1. That is, he should be faithful to bare responsibility. (He should be

dependable.)

2. Faithfulness will pay off; it will get results; it will bring advancement; it

will pay in the long run.

B. But in contrast, the man who is too impatient to get gain by faithfulness and takes

short-cuts to get rich, that man will not be innocent.

1. He will take short-cuts that are sinful. (It is hard to remain innocent when

your eye is on big money.)

2. Therefore, he will bring punishment from God upon himself.

III. One thing a man shouold not do, V. 21

A. A man should not show partiality.

1. The idea in this verse is that one shows partiality to others in order to get

benefits for himself. (He does it out of a selfish motive.)

2. He seeks favors, bribes etc.

B. Men will do wrong for the least little favor.

1. A piece of bread is but a very small thing.

2. A man will even hire out to kill for but a small price.

IV. A warning repeated, V. 22

A. In verse 20 the warning was sounded not to hasten to be rich; this warning is

sounded out again. (Man needs this warning repeated over and over again.)

B. It should be pointed out that it is not a sin to get riches nor to be rich; the sin

is to covet riches and to do wrong in order to get them.

C. One who hastens to be rich does so because he has an evil eye. (He has lustful

greedy eyes; the sin is already there.)

D. He seeks after riches, but what he brings upon himself is poverty.

1. Consider the man whose get-rich-scheme backfires and he looses all. (He

looses even what he already possessed.)

2. Consider the man whose crooked scheme causes him to go to prison.

3. Consider the man who commits murder trying to get money and he, too, looses

his possessions plus his freedom --- and maybe his life.

E. If his poverty does not come in this life, it will come in the next life.

1. Consider the saved man who gets into heaven, but as by the skin of his teeth.

(Little or no rewards laid up)

2. Consider the rich man of Luke sixteen who went into the fires of hell and left

all of his wealth behind.

V. Another thing a man should not do, V. 23

A. Often a man will flatter another in order to gain his favor and, thus, get gain for

himself.

B. A man should not resort to flattery.

1. In the first place, it is a sin in the sight of God.

2. Often it backfires and brings disfavor instead.

C. One who helps others with honest but kind rebuke will actually gain more favor

in the long run.

1. He gains favor with God and man.

2. But hear this caution: Do not to interpret this as justifying a vicious

attack upon another.

VI. A mean vile thing that some will do, V. 24

A. Some will steal even from their father and mother.

1. They seem to think they have a right to anything their father and mother

own.

2. They may reason that it will be their's later anyway.

3. Of they may feel that dad and mom will have compassion and not punish them.

B. But they fail to take into consideration how God feel about their deed.

1. God puts them in the same category as the brutal robber who kills in order

to rob.

2. And God will surely bring punishment.

VII. The attitude of the heart is the root of the problem, V. 25

A. The verse speaks of the proud heart stirring up strife.

1. The word that is here translated "proud" is literally "broad, wide."

2. Most translators prefer to translate it "covetous" in this verse.

B. If that is correct then it means that the man who is covetous stirs up strife in an

effort to get what he has coveted after.

C. If the idea of pride is more correct, it means that he, in his pride, wants the best

for himself and he stirs up strife in order to get it. (Or, at least, in order to

have his way.)

D. Either way, the strife he stirs up will be to his own hurt.

VIII. Another attitude is also a mistake, V. 26

A. The man who thinks that he always has the answer and is always right in everything

is foolish. (He will wind up with the short end of the stick.)

B. It is the man who is wiling to listen to the wise counsel of others who is more apt

to get ahead.

C. It is especially the man who will heed the counsel of God who is wise. (He will

avoid many problems.)

IX. One bit of advice that man should heed, V. 27

A. One sure way to prosperity is to share with the poor.

1. This is not a substitute for supporting God's work.

2. It is in addition to supporting God's cause through the church.

3. It is also a part of God's work that God has for His people to do.

B. One who closes his eyes to the needs of the poor will have hard and harmful things

wished upon him by the poor.

X. The danger of evil leadership, V. 28

A. Evil leaders often oppress the people whom they lead in order to enrich themselves.

1. They do it at the people's expense.

2. Thus, men hide themselves because they are fearful.

B. But when these evil oppressive leaders die, then righteous men can come out of hiding

and take places of leadership.

Lesson #91

REPEATED REPROOF

Proverbs 29:1-7

Introduction:

Verse 1: In the very first verse a special warning is given about the necessity of

repeated reproof and correction. In the first place, it should not be necessary to repeatedly

correct any individual about the same thing. The necessity for repeated correction is a sign

of deliberate rebellion and disobedience. With each deliberate wrong doing the individual

becomes more set in his will against right.

Yet it is God's practice to give reproof and corrective instruction. Sometimes, for

the saved, this may come in the form of chastisement. The oft repeated reproof is an evidence

of God's great mercy.

But when the reproof and correction is refused ----when mercy is refused --- there is

nothing left but judgment. Thus, destruction and judgment will come. It will come suddenly

as though without warning, although actually many warnings have been given. It will come

without further opportunity to make correction.

This is true in a parent's dealings with children. It is true in schools, on jobs, in

athletics and in the military. It is true in Christian conduct. It is true in God's dealings

with the unsaved.

I. A reproof repeated about wicked people in leadership, V. 2

A. This warning was given back in Proverbs 28:28.

1. Good leaders bring good to the land and to the people of the land. (They do

this by their own kindness toward the people, by their good example for others

to follow and by the blessings of God which they bring.)

2. Evil leaders make it hard on the people. (They do this not only by their own

cruelties, but by setting and evil example and by the blessings which they

cause God to withhold.)

B. It is here repeated for emphasis.

1. It not only serves as a warning for leaders to be righteous, but as a warning

to the people to be righteous.

2. If the people want righteous leaders who will be a blessing to them they

should respect, honor and follow those who are righteous.

3. If the people abuse and malign godly leaders, they can only expect that God

will allow them to have ungodly ones.

II. A reproof of immorality repeated, V. 3

A. This reproof is introduced by the statement that a wise son brings joy to his

father.

1. It is implied that he brings joy actually to both parents.

2. The implications also is that he does this by his godly conduct. (He wisely

refrains from ungodly conduct and behaves himself in a chaste, moral and

godly manner.)

3. A person is wise at any age to behave in this manner.

B. In contrast to this it is an unwise son who keeps company with harlots or other

such immoral people.

1. Did you notice that the writer does not mention the sorrow that such a son

will bring on his parents. (It is assumed that a wise son cares about the

feelings of his parents, but an unwise son does not really care.)

2. What is mentioned is that he may inflict pain upon himself. (He will waste

his substance. He can lose his home, his health and bring himself to an early

grave.)

C. This warning is given repeatedly throughout the Proverbs.

III. A reproof of unjust judges repeated, V. 4

A. A king (or any other governmental official in position to be a judge in legal

matters) establishes or strengthens the land by administering justice in his

decisions.

1. He does good and brings good to the land.

2. He puts down those who would oppress and wrong others.

3. He protects the rights of the innocent and the just.

4. He is a credit and a blessing to the land.

B. But on the other hand those who care nothing about justice but only about bribes

for themselves are a curse to the land.

1. They allow the cruel and the crooked to prevail over the just.

2. They make it impossible for honest people to get a fair deal.

IV. A reproof against flattery repeated, V. 5

A. Flattery is said to spread a net for "his feet." (It is not clear in the text just

whose feet are meant, the flatterer or the flattered.)

B. Flattery generally is designed to entrap the one being flattered and get him to do

something he would not otherwise do.

C. The implication in the text is that not only does the one flattered get caught in

the net, but also the one doing the flattering. (His scheme will eventually

backfire and he will be caught in his own net. He will also get hurt.)

D. David's son Absalom is an example.

1. By flattering the people he took the throne from David.

2. But he lost his life as a result.

V. A reproof against unrighteousness repeated, V. 6

A. To do evil will always bring harm upon one's self.

1. All too many seem to think that they can do evil without any harmful

repercussions upon themselves.

2. But there is a hidden snare in each sin which is ready to spring shut on the

offender.

B. On the other hand righteousness brings joy.

1. It may not bring prosperity, but it does bring joy.

2. It puts a song in the heart. (Consider Paul and Silas in the jail at

Philippi; consider David who wrote so many of the psalms.)

VI. A reproof against oppressing the pooor repeated, V. 7

A. The righteous will respect the cause (the rights) of the poor.

1. They will give him an opportunity to work.

2. They will give him fair wages.

3. They will give him a fair loan when he is in need.

4. They will give him an outright gift when the need is great.

5. They will not be quick to foreclose when loans are not quickly repaid.

B. The wicked are quick to take advantage of the poor to take their money, to take

their property, to force them to work at unfair wages and to make loans at unfair

interest rates.

Conclusion:

See verse 1.

Lesson #92

THE CONTENTOUS CONTRASTED WITH THE PEACEABLE

Proverbs 29:8-11

Introduction:

This group of proverbs leaves no doubt which of the two it is better to be. The only

wise course is to be peaceable.

I. The rabblerouser and the peacemaker, V. 8

A. It is said that scornful men bring a city into a snare.

1. They can "set a city on fire."

2. That is, by their fiery angry speeches they set the hearts of the people

aflame.

3. They stir up revolt, rebellion and riot.

4. Consider the "hanging parties" of the pioneer days, the hate speeches of Hitler

and Castro, the modern race riots, and other such bitter events.

5. They rave about real or imagined injustices.

B. They can bring a city into a snare in another sense: they can cause the city to

gravely err and, thus, bring the wrath of God upon it.

C. In contrast, it is wise men who will seek to quell wrath and establish peace.

1. Consider the town clerk at Ephesus who dismissed the crowd which would have

mobbed Paul, Acts 19:40-41.

2. Thank God for such wise men.

3. This is the kind of person we all ought to strive to be.

II. The difficult problem of quieting a fool, V. 9

A. If a wise man has a controversy with another wise man they can both sit down and

talk out their problems.

1. Each one will hear kindly the other.

2. A peaceable solution can be reached.

B. But if a wise man has a controversy with a foolish man there is little hope for a

peaceful settlement.

1. The foolish man will react either in rage or in mockery.

2. Either way he will continue to press the controversy with no settlement.

III. The cause of the upright, V. 10

A. The bloodthirsty hate the upright and seek to shed his blood.

1. Cain hated his brother Abel and killed him.

2. Saul hated David and sought his life

3. Jezebel set out to kill all the prophets of the Lord.

4. Herod killed James and sought to kill the Apostle Peter.

B. The just seek the well=being of even evil men.

1. Bloodthirsty men sought the life of the Apostle Paul.

2. But Paul was seeking the soul salvation of those same bloodthirsty men.

IV. The wisdom of silence ---- at times, V. 11

A. Wisdom does not require that a person always remain silent, Ecc. 3:7.

B. But it does always require that a person think carefully before he speaks, Ecc. 3:7.

C. It is a foolish man who always says all that is on his mind.

1. He believes that if you think it, you had might as well say it.

2. Thus, he pours out every silly and foolish thought.

3. He blurts out every accusation that enters his foolish mind.

4. He lashes out with every angry feeling.

5. He speaks with envy of those who possess what he desires.

6. He drags all of the skeletons out of the closet and tells all he knows (and

maybe some things that he does not know).

D. The wise man may speak, but he does not speak on impulse.

1. He waits to decide whether to speak at all.

2. If he speaks he chooses his words carefully.

3. He waits until his anger has cooled so that he can properly evaluate the

matter.

4. He speaks with the intend of doing good and not harm.

Lesson #93

WISE LEADERSHIP

Proverbs 29:12-14

Introduction:

These proverbs about leadership should be studied by all, especially by those who would

be leaders of any kind.

I. The ruler who hearkens to lies, V. 12

A. This proverb speaks of a ruler who harkens to lies and declares that all of his

servants (his advisors, etc.) are wicked.

1. The idea is that all of his servants become wicked. (Not that they were

already)

2. This is brought about in two ways:

a. First, his servants will see what it takes to please him and will adapt

themselves to do so; they will tell him what he wants to hear.

b. Secondly, the servant who will not adapt will soon be replaced by

someone who will.

B. The main import of the parable is to show the influence that a ruler has upon his

people.

1. If he is a good ruler, he will influence them toward godliness, but if he is

an evil ruler he will influence them toward ungodliness. (He will influence

even his servants toward ungidliness.)

2. The same principle applies in any place of leadership. (Government, work,

school, business, etc.)

C. Yet the parable teaches some additional lessons.

1. Some leaders crave lies of flattery. (They are vain and egotistical.)

2. Some leaders prefer lies of deceit and hatred of others. (Because they

themselves are filled with hatred.)

3. Some leaders want their servants to be "yes men," agreeing with anything they

suggest. (They crave power.)

4. It takes a brave and stalwart servant to stand firm and tell the truth even

though he knows his leader will not approve.

D. The proverb suggests that each one of us who occupies a place of leadership should

be a stickler for the truth. (It also suggests that each one of us who is a servant

or employee, should be brave enough and godly enough to tell the truth.)

II. The Lord of the rich and the poor, V. 13

A. The proverb declares that the poor and the deceitful meet together.

1. Some translations say, "The poor and the oppressors..." (The idea is that

the poor are often deceived and oppressed by the rich.)

2. Some translations read, "The poor and the usurers...," that is, the money

lenderss. (This would spell out specifically one way by which the rich

usually oppresses the poor--- by high interest rates.)

3. At any rate, it is the poor and the rich who are under consideration.

B. The main import of this parable is that both will come to the same end: They will

both stand before the Lord God.

1. They both stand before Him now in this life.

a. The poor man who uses his poverty as an excuse for stealing or hatred

will suffer the consequences even in this life.

b. The rich man who oppresses the poor will be punished for his sin ---

even in this life. (The Lord will not wait for the judgment to take up

for the poor.)

2. Yet both will stand before the Lord in judgment.

3. Both are recipients of God's goodness.

a. God provides the physical and material needs of both. (Lazarus begged

at the rich man's gate, but it was the goodness of God that provided even

that means of survival.)

b. The rich man may credit his abundance to his craftiness, but he could

provide nothing without God's help.

c. God sends the rain on the just and the unjust alike.

d. Both alike are offered God's saving grace, John 3:16.

C. Yet the parable teaches other lessons:

1. The rich are to deal honestly and fairly with all including the poor.

2. The rich are to be especially generous to those who are poor. (This is in

opposition to man's depraved sinful nature.)

3. The poor are to accept their state of lesser supplies without becoming jealous

or embittered toward those who have more.

4. The poor have three channels open to them for supplies as suggested by earlier

proverbs:

a. They may work.

b. They may be conservative.

c. They may trust the Lord to provide.

III. The king who faithfully rules the poor, V. 14

A. The proverb declares that the king who faithfully rules the poor will establish his

throne for ever.

1. It is human nature for a king to want to establish his rule so that it would

be secure and not be in danger of being taken from him.

2. It is not in keeping with man's depraved nature to yield to God's methods of

establishing his throne.

B. The main import of the proverb is that the king should deal with every man in his

kingdom in a just and fair way.

1. By doing so his whole kingdom will be benefited.

2. The poor and oppressed will especially be blessed.

3. Also by doing so, he himself will be blessed. (God will prolong his rule.)

4. Both David and Solomon are examples of kings who gave all men a chance to be

heard and dealt with fairly. (God established their throne forever. Christ

will rule on their throne.)

5. The implication is that the king who will not rule the people with justice and

fairness will have a short stay on the throne.

C. The lesson, of course, is not for kings only, but for all who are in places of

leadership.

1. You are not in a place of leadership just to "feather your own nest."

2. God has placed you there (or, at least, has permitted you to be there) in order

to be a service to others.

3. By serving others well and dealing justly with them you will serve God also.

4. If you serve God well, He will bless you and establish for you a place of

service; if not He will take your place of service away from you.

Lesson #94

THE NECESSITY OF DISCIPLINE

Proverbs 29:15-19

Introduction:

These proverbs show that the proper discipline is not a burden, but a blessing. It does

not hinder, but helpS. It Is an absolute necessity for the benefit of all concerned.

I. Necessary for developing wisdom in a child, V. 15

A. Intelligence and knowledge is not to be mistaken for wisdom.

1. A child gets his intelligence through his natural birth.

2. He gets knowledge through experience and input of information.

3. But he gets wisdom only as he learns to conduct himself in the manner that is

in the best interest of all. (Applying principles of righteousness to his

conduct.)

B. The best combination is both rod and reproof.

1. A child should be informed in advance how he should behave. (Sometimes this

alone is sufficient.)

2. When instruction alone is not enough then the rod of discipline should be

applied.

3. It should not be applied in brute force, but with love.

4. It should be accompanied with words of reproof. (Correction)

C. A child left to his own inclinations brings his mother to shame.

1. The mother is specifically mentioned because she is more inclined to be

overly lenient.

2. If she neglects to discipline her child, she will, as a result, suffer shame

from the conduct of her child.

3. But she is not the only one to suffer; her child will suffer also.

4. She is as guilty of child neglect as one who deserts her child.

II. Necessary for law, order and justice in any group, V. 16

A. When the wicked are multiplied, transgression increases.

1. The idea is that when there is no restraint or correction for a people, more

and more people are, therefore, encouraged to live in a lawless manner.

2. The proper laws and the proper punishment for offenders is a deterrent to

offenders.

3. The lawless often oppress the righteous in their offenses and so the righteous

are the ones who catch the brunt of the offences.

B. But God is still Supreme and He will see to it that the offenders are punished.

1. If parents will not punish their children then God will have to do it. (And the

punishment is apt to be more severe.)

2. If the government will not punish its citizens then God will have to do it.

(And the punishment is apt to be more severe.)

C. The righteous will witness the punishment of the wicked.

1. Abraham saw the fall of Sodom and Gomorrah.

2. Israel saw the fall of Pharaoh and his army.

3. Israel also saw the fall of the Canaanite nations.

4. In judgement the righteous will witness the wicked being carried away to be

cast into everlasting fire.

III. Necessary for the peace of mind of the parents, V. 17

A. The parents (both father and mother) are commanded to correct their children. (To

fail to do so is disobedience to God who gave this command.)

B. To correct the child will bring rest to the parents. (Comfort, peace of mind)

C. It will bring more than just contentment; It will actually bring delight.

1. Discipline is painful to both parent and child.

2. But the delight which results makes it worthwhile.

IV. Necessary for a proper relationship to God, V. 18

A. The word "vision" here does not refer to foresight, but to revelation from God.

1. The particular kind of revelation spoken of here is that which was revealed

to the people through the prophets.

2. God would speak to the people and reprove, rebuke, and instruct them.

B. Without this kind of reproof and correction from God, the people of Israel would

perish.

1. In fact, even if they do receive such reproof, they may perish anyway because

they refuse to harken to the word of God. (They would be apt to receive

judgements and even captivity.)

2. But if they heed God they profit and prosper.

C. A similar thing is true today.

1. God's people do not need a new revelation from God, but they do need a pastor

and teachers who will be faithful to expound the revelation which God has

already given. (To teach, reprove, rebuke, correct and challenge.)

2. Even the unsaved need to heed the revealed word of God. (Unless they will heed

the gospel message, they will perish.)

D. Any man who will hear and heed God's word will be benefited, V. 18b.

V. Necessary for the whole household, even servants, V. 19

A. Discipline for a child (son) is dealt with in verses 15 and 17.

B. Discipline for a nation is dealt with in verses 16 and 18.

C. Discipline for others in a household is emphasized in verse 19.

1. Like sons, not every servant can be corrected by mere words of correction and

rebuke.

2. Thus, when it is necessary, a sterner form of discipline should be used.

3. In olden days the slave owner would whip the slave.

4. In modern times some milder form of punishment is needed for the employee.

D. But correction for the servant is to the advantage of the servant as well as the

master.

Conclusion:

Punishment, when administered properly, is not done for the purpose of hurting nor

harming, but is done to prevent a greater hurt or harm. It should be for the purpose of

bringing a blessing to all who are involved.

Lesson #95

TIMELY WARNINGS

Proverbs 29:20-27

Introduction:

These proverbs are designed to point out the error of certain courses of action. They

first point out clearly what the wrong course of action is and then give a reason why this

course of action should be avoided.

I. The danger of being hasty in words, V. 20

A. This proverb asks a question: "Did you ever see a person who is hasty in his words?"

1. The question is not: "Did you ever see a person who talks too much?"

2. But: "Did you see a person who speaks before he thinks?" (Their tongue is

in high gear while their brain is still in neutral.)

B. The answer is: Yes, we have all seen such a person."

1. Someone may immediately come to mind. (This person does this habitually.)

2. The answer is also that we, too, have sometimes been guilty. (We have seen

such a person in the mirror.)

C. The intent of the proverb is that we should see the danger of doing such a thing

and stop before we become habited to it.

D. The danger is that a person can get himself into a great deal of trouble by talking

without thinking.

1. The proverb says that there is more hope for a fool (a stupid person), than

for this person.

2. This is true although he may not be stupid at all.

3. But by speaking too quickly he does several things:

a. He makes inaccurate and untruthful statements.

b. He obligates himself to do something which he cannot afford to do.

c. He tells things he knows which should not be told.

d. He portrays himself as a know-it-all to others.

II. The danger of spoiling a servant, V. 21

A. The Scripture repeatedly admonishes that a master of slaves should deal kindly and

fairly with them.

1. This is done both in the Old and New Testaments.

2. From this we learn that an employer is to deal fairly and kindly with his

employees.

B. But there is a danger that a master may spoil a slave and there is a danger today

that an employer can spoil an employee.

1. A slave who has been pampered by his master will eventually begin to behave

as though he is a son.

2. Likewise an employee who has been pampered and spoiled may take too much

authority and too many liberties.

III. The danger of uncontrolled anger, V. 22

A. An angry man stirs up more strife.

1. He is angry because he has been wronged, or because he imagines that he has

been wronged, or perhaps because he thinks someone else has been wronged.

2. In anger he lashes out with bitter words or hateful harmful deeds toward the

offending party.

3. In turn his conduct stirs up anger on the part of the offending party and the

strife escalates.

4. What started out as a minor offense may escalate into a full-fledged argument,

fight or killing. (It has been known to turn into a riot or feud or war.)

B. The proverb suggests that there is a better way to handle the matter.

1. Perhaps the matter could be discussed in a calm manner and settled peaceably.

2. If not, then it is better to suffer in silence and leave the vengeance to the

Lord than it is to make matters worse.

3. Too many people have the attitude: "Nobody messes with me. Nobody is going

to step on me and get by with it" and they make matters worse for all concerned

--- including themselves.

IV. The danger of too much pride, V. 23

A. One of the greatest dangers of life is to think of oneself too highly.

1. It is a grievous sin in the sight of God.

2. It is so grievous to God that God must act to bring the party down who so

exalts himself, Pro. 18:12; I Peter 5:5.

B. On the other hand, learning to be humble achieves true greatness.

1. God is exceedingly well pleased with the humble spirit.

2. God is so well pleased that He exalts the humble person, I Peter 5:5.

V. The danger of being a party to a crime, V. 24

A. The particular crime mentioned in the proverb is the crime of theft, but the

principle applies to all crimes.

B. One may feel that just because he does not actually commit a crime that he is in

no danger of punishment.

C. The latter part of the proverb is not very clear.

1. Several explanations have been made.

2. It appears to mean that he hears of the plans and knows of the execution of

the deed which should bring a curse (or punishment) on the guilty party and

he keeps silent when he is obligated to speak out, Lev. 5:1.

D. At any rate, because he is a party to the crime, he too must be punished.

1. He should be punished by the courts of man.

2. But even if he is not punished by man, God will punish him.

3. Perhaps he will be punished by both man and God.

VI. The danger of fearing men, V. 25

A. The kind of snare spoken of here is not a snare that merely entraps and imprisons,

but is a sharp stick that pierces the victim through. (This is a painful and

dangerous snare.)

B. So is the fear of man.

1. It can cause one to live in terror of a more powerful person, group or nation.

2. It can cause even the righteous to be reluctant to walk in the path of righteousness.

C. One can even fear his friends.

1. Fear of their criticism can be devastating.

2. It can cause one to drink booze, smoke cigarettes, smoke pot, take dope, etc.

3. It can cause one to behave immorally.

4. It can silence the tongue of the righteous who should speak out for trough

D. To fear the Lord and to desire to please Him is far better.

E. If one is trusting the Lord he will not be bullied by the ungodly into doing wrong, into refusing to do right or into remaining silent on the issue.

VIII.A. In olden days it was all too easy to depend on the earthly ruler rather than to depend on God for help and to administer justice and defend self.

B. In our day is likewise all to easy to depend on the law and court officials to administer justice and to defend us.

C. But it is far better to trust in the Lord.

VIII. A. The saved one almost certain to have some contact with the unsaved. (He is to live among them, aid them in any way possible and witness to them about God.)

B. But we are not to become comrades with them nor to join ourselves with them in their way of life.

C. The two have nothing in common.

1. The upright person is an abomination to the just. (He engages in things that the saved hates and is a reminder of his own past way of life.)

2. The upright person is an abomination to the unrighteous.

a. If the saved man joins with him in his sin, he despises the saved man for doing so.

b. If the saved man will not join with him in his sin, he despises the saved man for not doing so.

c. He despises him either way because the saved represent a way of life which is contrary to his own.

Lesson #96

THE HIGH AND HOLY WORD OF THE HIGH AND HOLY GOD

Proverbs 30:1-6

Introduction:

This chapter contains the fourth appendage to the proverbs of Solomon. The first began

in Pro. 22:17; the second in Pro. 24:23; the third in Pro. 25:1 and now the fourth in Pro.

30:1.

I. The prophet and his claim to divine inspiration, V. 1

A. The prophet, the human author of these proverbs, is Agur.

1. Just who he was, where he lived and when he lived is not known.

2. There has been a lot of speculation, but there is no certain information.

B. He is the son of Jakeh.

1. Some have speculated that Agur was a synonym for Solomon.

2. If so, Jakeh must be a synonym for David, which is highly unlikely.

C. The words of Agur contain "the prophecy."

1. Literally this is "the heavy sayings."

2. This term was used to signify it as a divine oracle or divine revelation.

D. The words were addressed to Ithiel and Ucal, who were probably his students.

II. The prophet's acknowledgment of his limited knowledge of God, V. 2-3

A. He considered himself inferior to other men in his limited knowledge, V. 2.@

B. He had no special schooling in the things of God, V. 3.

1. That is, he had not attended a school for the prophets.

2. Apparently there was such a school in his day, but he had not been privileged

to attend.

C. Thus, he attributed the wisdom of his words not to his own understanding nor

scholarship, but to a direct revelation from God.

III. All of mankind's limited knowledge of God, V. 4

A. This verse presents a series of 5 questions.

B. The questions are designed to show that no man has a full understanding of God; God

is too great to be fully understood by man.

C. The questions also set forth certain things which only the Supreme Almighty God can

do.

1. God alone had ascended to the heights of heaven or descended to the other ends

of the universe.

2. Only God can gather the winds in his fists and control them at His will. (To

hold them back or send them forth)

3. Only God can bind up the waters into clouds as though in garments.

4. Only God could have set the boundaries of the earth.

D. The last question sets forth two things:

1. That God is somewhat of a mystery to man and man's knowledge about God is so

very limited.

2. That God does have a Son.

IV. The divine revelation of God to man, V. 5-6

A. The primary source of man's knowledge about God is God's own divine revelation about

Himself to man.

B. Man is to accept every word of God as being true.

1. The text says, "pure," as in contrast with impure.

2. The idea is that it is true as in contrast to that which is untrue.

3. It is accurate in every way.

C. Man is not to change nor add to God's word.

1. This does not forbid translating from one language to another.

2. Nor does it forbid expounding upon it for the purpose of explaining it,

II Tim. 2:15; 4:2.

3. But it does forbid twisting God's word to make it appear to say something which

it does not say or make it seem to mean something which it does not mean.

4. It also forbids adding new thoughts which were not there in the first place.

5. It did not forbid other true prophets or inspired writers from writing new

books so that the revelation of God could be completed.

6. But it does forbid adding new books to the collection after God's revelation

is completed.

D. The implication is that man is not to look to his own intellect, training, nor

understanding for a source of divine truth or instruction, but only to God's revealed

word.

1. God's word is the only authority for doctrinal truth.

2. God's word is the only authority for practical instruction in the will of God.

Lesson #97

TWO CONSTANT PRAYERS OF AGUR

Proverbs 30:7-9

Introduction:

In this proverb Agur is addressing God. He reminds God that there have been two

particular requests which he has made to God, V. 7. The word "required" is used in the sense

of "asked, requested." One does not demand anything of God.

Of all the prayers that Agur had prayed, these two had been repeated most often. He said,

"Deny me them not before I die." That is, "I am asking you to do these two things for me as

long as I live."

I. Request #1, V. 8a

A. Agur asked God to remove from him vanity and lies.

1. The word "vanity," as used here, carries the idea of evil, wickedness,

worthlessness.

2. One translation of the Bible uses the word, "hypocrisy" and another "deceit."

3. Thus, he asks God to deliver him from evil wicked hypocrisy or deceit and from

lies.

B. The prayer was apparently made because Agur had observed many people being taken and

falling victims to deceit and lies. (They still are today --- some by their closest

friends.)

C. Apparently Agur knew that he, too, might fall victim to such a deceiver.

1. He knew that he might not be alert enough, shrewd enough or perceiving enough

to catch the would be deceiver.

2. He counted on God to protect him, keeping him from falling a victim and from

being ruined by such a deceiver.

3. He counted on God to protect his good name from falling victim to viscous lies.

D. But apparently Agur's prayers also asked God to prevent himself from becoming a

deceiver and a liar who would victimize others.

1. He understood the weakness of his own human nature that made it possible for

him to stoop so low and do such a viscous deed.

2. Judging from what he had seen in others, it was not only possible, but it was

highly likely that somewhere down the line he would be the hypocrite and the

liar.

3. He knew that his only protection against himself doing such a deed was God.

II. Request #2, V. 8b-9

A. This request could be summed up in the words: "... give me neither poverty nor

riches..." V. 8.

B. Agur explained his reasoning behind such a request. He said, "Feed me with food

convenient (or allotted) to me." (The idea is "sufficient for me.")

1. "Lest I be full and deny thee and say, Who is the Lord..." (He did not want to

get to the place where he would not feel dependent on God for help. He had

seen others forsake the Lord when they got great riches and he did not want to

do so himself), V. 9a.

2. "...or lest I be poor and steal, and take the name of God in vain," V. 9b.

a. Agur was afraid that if he became poor enough or hungry enough he would

find the temptation to steal so strong that he would not resist.

b. Also he was afraid that he might blame his poverty on God and that he

might "...take the name of God in vain." (Speak disrespectful of God for

allowing his poverty.)

Conclusion:

1. There is a need on our part to be protected from the deceit and lies of others. Thus, we

need to pray for his protection.

2. There is a danger that Satan might catch us unawares in a moment of weakness and entice

even us to become a deceiver and we need to pray all the more earnestly that we would never

do such a thing.

3. For the most part, it is admirable to pray that we might be neither rich nor poor. (At the

least, we should not set our hearts on riches to covet after them.)

4. But such a prayer to be neither rich nor poor should be made conditional upon the will of

God.

a. God may get honor and glory from allowing one to live with meager means by showing

them as an example that riches are not what it takes to live a contented life and by

their daily dependance on God. The Apostle Paul was such a man on the mission field.

Jesus taught us to pray, "Give us this day our daily bread," and that prayer allows

for the possibility of being poor.

b. On the other hand, God may deliberately allow some person to become wealthy so that

they may use that wealth for His cause. (Solomon's great wealth was so used to build

the Temple.) He may want you to put a million dollars into His cause. This would

require that He allow you to become a millionaire and that you be willing to use what

you have for God.

c. Whether one is rich or poor he should be willing to use what he has for the honor and

glory of God.

d. Also, one should be willing to be either rich or poor --- or anywhere in between ---

whatever the will of God may be.

e. Yet for most of us, perhaps, the prayer of Agur would be a good prayer for us to

pray.

Lesson #98

THE TROUBLE MAKER CAUGHT IN THE MIDDLE

Proverbs 30:10

Introduction:

This proverb is about one who deliberately sets out to cause trouble between a man and

his servants and ends up getting hurt by his own tactics.

I. The problem of trying to translate the verse,

A. Most versions render it: "Accuse not (or slander not) a servant unto his master,"

etc.

B. Most Bible commentaries translate it: "Cause not a servant to slander his master,"

etc.

C. Without trying to get into a discussion of the Hebrew language, let me say that it

could be translated either way depending on how one views the context.

II. The verse as the King James Version (and some other versions) has it

A. The word translated "accuse" literally means "tongue" and, hence, the verse says,

"tongue not."

1. The word generally was used to refer to speech.

2. It was also generally used to refer to harsh speech or slander.

B. Thus, the proverb cautions the individual not to slander the servant to the master.

1. The apparent motive of the trouble maker is to cause the master to punish the

servant and then, in turn, to cause the servant to seek to make trouble for

the master.

2. This is a cowardly way of trying to hurt the master by causing him to alienate

his servant.

3. It may seem like a safe way of hurting the master without taking any risk for

oneself.

C. But the proverb warns that there is risk; in fact there is outright danger.

1. There is the danger that the master will immediately see through the slander

and will turn his anger against you instead of the accused servant.

2. There is the danger that the master will hear the servant's side of the story

and you will be exposed as a liar.

3. It is likely that you will hurt yourself more than you will hurt the man whom

you intend to hurt.

III. The verse as some commentaries have it

A. Some render it: "Cause not a servant to slander his master."

B. Even in this case, the verse is warning not to seek to cause trouble between a

servant and his master.

C. The end result is the same.

1. If you cause a servant to slander his master, the master will find out your

part in the matter and will see that you are trying to make trouble for him.

2. He then will likely retaliate and cause trouble for you.

3. But even if he does not retaliate, you will be exposed to all as a

troublemaker.

IV. Some obvious lessons

A. Do not try to make trouble between any other parties.

1. The proverb used the servant and his master only as an example.

2. The principle applies to any parties of any walk of life. (Do not try to make

trouble between others.)

3. You will be the one to get hurt if you do.

B. The proverb suggest that it is far better to be a peacemaker than a troublemaker.

1. If there is trouble between a servant and his master and you can bring peace

between them, then you have helped them both. (And by doing so you have helped

yourself.)

2. The same principle applies with any other parties who are in conflict with one

another.

Lesson #99

FOUR KINDS OF VERY SINFULL PEOPLE

Proverbs 30:11-14

Introduction:

Agur speaks of four kinds of wicked sinners that are especially abhorring to him. Since

God inspired him to include their descriptions in the Scripture this tells us that God,

Himself, finds these especially abhorring.

I. The kind who disrespects his parents, V. 11

A. The proverb speaks of these as cursing the father and not having anything good to say

about mother.

B. This is the exact opposite of what God commanded in the law of Moses, Exodus 20:12.

C. In fact, the law provided the penalty of death to the child who would curse his

parent, Exodus 21:17. (The same penalty as that of cursing God, Lev. 24:16)

D. The authority of a parent over the child is set forth in the Old Testament and

sustained in the New Testament, Eph. 6:1-3.

E. The attitude of disrespect can be seen in many stages of the child's conduct:

1. Disobedience to the parents's instructions

2. Disregarding the parent's authority

3. Sassing or talking back to the parent

4. Display of contempt toward the parent

5. Willfully bringing shame on the parent by wayward conduct

F. The attitude may reach its final stage in turning upon the parent in violence. (Many

have killed their parents.)

G. God hates this kind of sin.

1. We have all seen, at least, some of this attitude in ourselves.

2. This was but one of the many sins of which we were guilty before we turned to

God in repentance. (His grace is amazing.)

3. This sin can and has shown up in the attitude and conduct of saved boys and

girls. (It is something to guard against.)

II. The kind who are self-righteous, V. 12

A. These are right in their own eyes, but not right at all in the eyes of God. (Not

washed in the blood; still in filthy spiritual rags)

B. They either think that they have not done anything wrong or else they think they

have been pardoned because of some religious deed they have done. (A classic exsmple

is seen in the Pharisees.)

C. God hates self-righteousness.

1. The self-righteous will not repent.

2. They reject the imputed righteousness which God offers through faith in Jesus

Christ.

D. This, too, is a sin, which we all have seen in ourselves at least to some measure,

especially before we were saved.

E. Even after being saved one needs to guard against it.

III. The kind who are exalted in pride, V. 13

A. There is a kind who think that they are better than everybody else.

1. They have their noses so high in the air that they need oxygen masks.

2. The haughty look of their eyes is the main clue to their arrogance.

B. God hates this kind of pride.

1. It is actually a form of rebellion against God, for God has commanded that one

be humble.

2. It is the kind of sin of which Lucifer himself was guilty. (It is Satanic.)

3. It is a sin which God must punish severely.

C. Even this sin is one which we must carefully guard against.

1. If we will be honest we have seen at least traces of it in ourselves.

2. We need to be careful lest it overcomes us.

IV. The kind who greedily take advantage against the poor, V. 14

A. These are the kind who are out for every dollar they can get and they do not care who

they hurt to get it.

B. They especially take advantage of the poor.

1. This is partly because the rich put up strong defenses to keep from being

ripped off. (They would take advantage of the rich if they could.)

2. This is partly because they see the poor as easy prey. (Defenseless)

3. This is partly because they have no compassion. (Not for the widows, the

orphans, the jobless, the sick, the aged or the poor)

4. They take advantage of the defenseless by crooked business deals, false

advertisements, outrageous prices for goods or services, high interest rates,

or even con games.

C. These may appear in life as decent, law abiding, peaceful neighbors, but their true

character is portrayed in the proverb. (They are vicious people who have swords for

teeth and knives for jaw teeth.)

D. This is a grievous sin in the sight of God.

E. Yet even this sin can creep into our own lives. (We may not be taken over by it, but

we can be tainted by it.)

Lesson #100

THINGS WHICH CAN NEVER BE SATISFIED

Proverbs 30:15-16

Introduction

The key thought in this proverb is that there are some things which can never be

satisfied.

I. A play on numbers, V. 15

A. The proverb declares that there are three things which can never be satisfied.

B. But the figure starts with one of them and then grows to three.

1. Number one is the leach.

2. There are then two daughters of the leach.

3. The number is then increased to three and then four.

C. The leach plus the four things named in verse 16 make five.

D. This is suggestive of an ever increasing number which grows well beyond the things

specifically named in the text.

II. The symbolism involved in the leach

A. The leach is a blood-sucker, always wanting blood.

B. The two daughters continually cry, "Give, give."

C. They constantly receive, but are never satisfied with what they receive.

III. The four additional things, V. 16

A. The grave

1. The Hebrew word is "sheol" meaning "The place of the dead."

2. It can refer to the place for dead bodies or the place for departed spirits.

(One must depend on the context to determine which of the two places it refers

to.)

3. Either way, the symbolism is the same: Death seems to never stop, but

continually cries out for more.

B. The barren womb

1. The idea in this is that the womb was designed to bear children.

2. The woman with a barren womb never ceases to grieve for children.

3. Sarah (the wife of Abraham), Hannah (the mother of Samuel) and Rachel (the

wife of Jacob) are examples of this.

4. The demand for surrogate mothers today and the willingness of a woman to be a

surrogate mother illustrate this.

C. The earth's craving for water

1. No matter how much rain may fall, within a short period of time the ground will

seem to cry out for more water.

2. Then when more rain comes the earth will quickly soak it up and will soon again

be ready for more.

D. Fire

1. As long as a fire is fed with fuel, it will keep burning.

2. It never seems to be satisfied.

3. Even after the flames have burned down, they will light up again when more fuel

is added.

IV. The real point of the proverb

A. The real point of the proverb relates to mankind. (A man can never be satisfied by

the material things of life.)

B. The man who seeks to build his life around material things, seeking to find

satisfaction and fulfillment in them will never be satisfied.

C. The man who resorts to sinful means to gain material things will bring great

punishment upon himself, but he will still not be satisfied by what he has gained.

D. All who seek satisfaction through any form of "lust of the flesh" will never find

satisfaction. (Liquor, dope, sexual immoralities, etc.)

E. The way to find the greatest fulfillment in life is in a close relationship with

God.

F. The only complete satisfaction to be found is to be found in the next life by those

who get saved in this life.

Lesson #101

PUNISHMENT FOR THE REBELLIOUS CHILD

Proverbs 30:17

Introduction:

Keep in mind that the Book of Proverbs is a handbook on wise and successful living. The

main section of the book was written by the wise man, Solomon. One of the basic principles of

the whole book is respect for parental authority.

I. What Solomon said about parental authority

A. Solomon first set forth the foundation for all true wisdom: The fear of the Lord is

the beginning of wisdom, Pro. 1:7.

B. The very next lesson which he taught was a lesson about respect for parental

authority, Pro. 1:8-9.

C. Solomon repeated this principle throughout the Book of Proverbs, Pro. 4:1; 6:20;

13:1; 15:5, 20; 19:26; and 20:20.

II. Parental authority as taught in the supplements to the book

A. The first supplement begins in Pro. 22:17 and teaches parental authority in 23:22.

B. The second supplement begins with Pro. 24:23 and goes through chapter 24, but makes

no specific reference to parental authority.

C. The third supplement begins with Pro. 25:1 and teaches respect for one's parents in

Pro. 28:24.

D. The fourth supplement begins with Pro. 30:1.

1. In Pro. 30:11 Agur described one who disrespects his parents as a wicked man,

but mentions no punishment for him.

2. In our text, verse 17, he describes the punishment that will come to one who

disrespects his parents.

III. An exposition of the text

A. The eye of a rebellious youngster reveals his rebellious spirit, "...the eye that

mocketh..."

1. The child may be totally silent about his rebellion, but his eyes express his

contempt and his spirit of disobedience.

2. At his very first opportunity he will show his contempt by his outward conduct.

3. Unless this trend is curbed eventually his whole pattern of conduct is that of

disrespect and disobedience to his parents.

B. The proverb declares that the end result will be that the rebel will eventually bring

about his own downfall.

1. It is said that the vultures would eat his body. (There is specific mention

about the eye that was guilty of looking so hatefully toward his parents.)

2. The general idea is that his rebellious attitude toward his parents soon grew

to include a rebellious attitude toward the legal authorities and he became a

criminal.

3. The death described in the proverb is that of a criminal where no burial would

protect the body from the vultures.

C. It is no wonder that there is such severe punishment for the rebel against the

parents in authority.

1. For one thing, to rebel against the parent is to rebel against God who placed

the parent in authority over the child.

2. For another thing, the commandment in God's law which instructed the child to

honor his father and mother was the first commandment with a promise of special

blessing to those who are obedient and respectful to parents.

3. It would seem fitting then that there would be especially severe punishment for

the disobedient.

4. The parents may never punish the child, but he will not go without punishment.

D. Absalom is a classic example of such a rebellious son.

1. He rebelled against his father, David, and tried to take his father's kingdom

away from him. (And he did for a while.)

2. But he met with a shameful death on the battlefield.

Conclusion:

1. Parents are responsible for teaching their child to be obedient.

2. Grandparents are responsible for re-enforcing that parental training.

3. The child is responsible for yielding to their authority and being obedient.

4. The child should learn to love and appreciate his parents for giving him such good

training.

Lesson #102

FOUR THINGS HARD TO UNDERSTAND

Proverbs 30:18-19

Introduction:

The proverb speaks at first of only three things and then adds a fourth as if by

afterthought, V. 18. This is a way of calling special attention to the fourth. These four

things are said by the author to be "...too wonderful for me...," V. 18. The idea is: "too

mysterious for me to understand." This idea then receives emphasis by saying, "which I know

not."

I. The way of an eagle in the air, V. 19

A. The eagle is one of the largest of birds and yet he soars higher than all of the

others. (The bald eagle has a wing span of about 8 feet and the golden eagle about

9 feet.)

B. In addition to its ability to fly high, it is exceedingly swift.

C. Also in sharp contrast is its quick maneuverability. (It is said to be able to

frighten an osprey into dropping its fish and then catch the fish before it hits the

ground or water.)

D. Another mysterious thing is how it flies without leaving a trace of its path.

E. The only conclusion that one can reach is that the eagle is wonderfully designed

and made.

II. The way of a serpent on a rock, V. 19

A. A serpent does not have hands or feet, arms or legs with which to climb and yet it

easily climbs up tall trees or steep rocky bluffs which seem impossible for it to

climb. (How does it do it?)

B. What does it find for food in such places? Yet it not only survives, but thrives.

(One snake hunter said that he has seen about 300 rattlesnakes outside one den.)

C. And what do they do for water?

D. Like the eagle which leaves no tracks a snake on rock leaves no tracks.

E. The obvious fact is that there are laws of nature involving God's creatures which

we do not understand. (This is true with all of God's creatures.)

III. The way of a ship in the midst of the sea, V. 19

A. It is hard for us to understand how such a large ship could stay afloat and how it

additionally carries a large amount of men and cargo.

B. It is hard to understand how the old time ships could use the wind, no matter which

direction from which it blows to carry them in any direction that the captain wants

to go.

C. Out on the water where there are no roads to follow: : How do they find their way

to the place where they want to go? (I know that they follow the stars and use the

compass, but it still seems as if they would miss the mark by hundreds of miles

especially in storms.)

D. The ship, like the eagle in the air and the serpent on the rock, leaves no tracks to

mark its pathway.

E. God has some marvelous laws of nature and has somehow given man the ability to use

these laws to benefit mankind.

IV. The way of a man with a maid, V. 19

A. There is a mysterious attraction between a man and a maid.

1. Beauty alone will not explain it.

a. I have seen beautiful horses and beautiful birds, but the attraction is

not the same.

b. Besides, some maids are not beautiful physically, but they seem to have

that mysterious magnetic attraction.

2. Even the sexual attraction alone does not explain it. (A man may be attracted

by a maid that he does not lust after in the least.)

3. But there is that mysterious attraction that desires the presence and

companionship of a maid.

B. It will cause a man to search out one for himself.

1. He will woo her and court her in many strange ways.

2. He will do almost anything to get her attention.

C. And there is little else in life that can be as satisfying to a man as the

companionship of a good wife. (There is something indeed very wonderful about it.)

D. But the very mystery of the attraction should sound a warning.

1. Do not be misled by looks alone, but look for that hidden inner beauty of

character.

2. Do not be led stray by a wayward woman of bad character.

3. Do not yield to the temptation to take privileges that would rightly be your's

only in marriage.

a. No other human being may know, just you and the maid alone, but God in

heaven would know and He would strongly disdisapprove.

b. Just as He sees the eagle in the sky and the serpent on the rock and the

ship on the sea when no human eye sees, even so He sees all secret acts.

Conclusion:

Let us seek to please God in all things, knowing that this is best. God will add His

blessings.

Lesson #103

THE WAY OF AN ADULTEROUS WOMAN

Proverbs 30:20

Introduction:

This proverb is not actually a part of the previous proverb. Yet it is very cleverly

attached to it, so that the previous proverb serves to introduce this one.

In V. 18 the writer said that there are three things too mysterious and hard for him to

understand. Then he quickly adds: "No, there are four."

V. 19 names the four: (1) The way of the eagle in the sky; (2) the way of a serpent the

rocks; (3) the way of a ship in the ocean, and (4) the way of a man with a maid. The way of

a man with a maid does not necessarily take on a bad or immoral note, but it is suggestive that

the maid's attraction to a man could become immoral. With that in mind, he now sets forth an

entirely new and separate proverb: The way of an adulterous woman. And this time he leaves no

doubt. The way of this woman is bad. It is immoral.

Let us keep in mind that the law of God as given through Moses declares: "Thou shalt not

commit adultery," Exodus 20:14. That commandment applies both to the man and the woman alike.

In this proverb the emphasis is placed upon the woman, but keep in mind that it would be just

as sinful for a man to be adulterous as it is for a woman.

The writer of the proverb does not go into detail about the way of the adulterous woman,

but what he says is suggestive of the following:

I. The way of the adulterous woman is the way of secret sin,

A. The woman spoken of in this text is not the woman who openly advertises herself as a

prostitute by trade.

B. Rather, she seeks to portray herself as a respectable woman in the community, perhaps

the wife of a respectable man.

1. She lives a double life

2. In her public life she is respectable and probably pious, but in her private

life she is a rebel against God and His rules.

3. To her husband, she appears to be a faithful companion, but to his back she is

unfaithful.

C. I am afraid that in our day this kind of woman is far too numerous.

II. The way of the adulterous woman is the way of continuous sin

A. The kind of woman pictured in this proverb is not one who, under the pressure of

temptation, has one regrettable affair of which she is deeply sorry.

B. It may have started with one adulterous affair, but this one affair has led her to

make this her way of life.

1. She eagerly goes from one affair to another.

2. She goes deeper and deeper into sin.

III. It is a way of lies and deceit

A. In order to hide her sin from her husband, she tells lie after lie.

B. Thus, not only does one adulterous affair lead to another, but one kind of sin leads

to another kind of sin.

C. The Tyler Morning Telegraph newspaper told about a young woman in Tyler who was using

a pickup truck with a camper and a CB radio for prostitution along Interstate Highway

20 while her husband was at work. (She was murdered and left beside the highway.

Thus, she lost her life and was exposed for the adulterous woman that she was.)

IV. It is the way of shameless sin

A. The proverb declares that she says, "I have done no wickedness." (She feels no

remorse.)

B. Many today who follow this way of life openly defy God's law which prohibits adultery

and they advocate that all people remove all restraints.

C. Others would not openly admit to such an attitude, but feel the same way about it.

V. It is the way of contagious sin

A. Such a woman may feel that what she does hurts nobody. (At least nobody but herself)

B. But her conduct will affect and hurt many lives.

1. She will allure numerous men into sin with her.

2. She has no idea how many other lives will get hurt because of her.

VI. It is the way of terrible consequences

A. Many a heart has been broken because of such a woman.

B. Many a home has been broken because of such a woman.

C. Many a murder hs been committed because of such a woman.

D. Many a case of venereal disease has been contracted and spread to others because of

such women.

E. Many a case of "HIV" will be contracted which will become full blown AIDS because of

such women. (HIV first began to spread only through homosexual acts, but is now

being spread through heterosexual activity.)

F. The most terrible consequences are not physical, but spiritual.

1. This way of life drives one further away from God and make them harder to reach

for God.

2. Each such sin committed by the saved will bring the chastisement of God.

3. Each sin committed by the unsaved will bring everlasting punishment unless

they repent and get saved.

Lesson #104

FOUR THINGS HARD TO TOLERATE

Proverbs 30:21-23

Introduction:

Verse 18 introduced three things which were hard to understand and then added a fourth.

This proverb introduces three things hard to bear or endure and then adds a fourth.

I. A servant who comes to reign, V. 22a

A. This proverb declares that a servant who comes to the throne can become very

intolerable. (This truth has been earlier declared in Pro. 19:10.)

B. This is so whether he becomes king through legitimate channels or through crooked

underhanded means.

1. If he comes to power by crooked, underhanded means he will continue to use

crooked, underhanded tactics once he is in power. (If he has murdered to gain

the throne, he will murder to keep it or to gain other things he wants.)

2. Even if he gains power by legitimate means, his kingdom will suffer as a result

of having an unqualified man in office.

C. There are several lessons in the proverb for modern times.

1. It can be harmful to an individual and to others for one to advance too

quickly.

2. It is important to seek qualified persons for any office.

3. One should not be tempted to join in with a rebel force which seeks to oust the

powers that be; he may be helping to put someone in power who is far worse.

(For example: Cuba. The United States helped to overthrow the previous regeim

and put Castro only to later regret it.

II. A fool who is affluent (well heeled), V. 22b

A. The meat or food is but an example of being well supplied with material things.

B. Some people need to be kept on a somewhat poverty level.

1. In this way they are aware of their need and are kept somewhat submissive or

humble.

2. But like the servant who abuses his newly gained power, this person misuses

his newly gained possessions.

3. The proverb implies that he wastes it, becomes a glutton and possibly a

drunkard.

4. He will never behave properly again until he is in poverty again.

C. We see such situations today.

1. Someone suddenly comes into a large sum of money and he blows it almost

overnight.

2. Or, someone who comes into wealth may become egotistical and snooty as a result

of his newfound wealth.

3. It has been said that a little knowledge can be a dangerous thing and a little

wealth can also be dangerous for someone who does not know how to handle it.

III. A hateful woman who marries, V. 23a

A. The word that is translated "odious" carries the idea that she is hated or hateful.

(She is spiteful; she has a mean mouth; is filled with bitterness toward others; is

selfish; is ungrateful; is unkind; is strong willed and determined to have her own

way; and nags without ceasing.)

B. It is a thousand wonders that she ever got married and it would be better for all if

she never had.

1. Being married to her is a disaster to her poor husband.

2. She makes life miserable for her children.

3. She makes life miserable for all who have dealings with her.

4. Yet nobody is more miserable than she is.

C. This proverb suggests several things:

1. It suggest that the shoe can be on the other foot; it can be the husband who

is hateful and mean.

2. It suggests that one be careful about whom he marries. (Or whom he dates)

3. It suggests that a little bit of this nature can be found in all of us.

4. It suggests that we all should seek to improve our temperament.

IV. A handmaid who is heir to her mistress, V. 23b

A. The situation involved in this proverb is that a handmaid (a slave girl) becomes heir

to her mistress (owner).

1. She may do this as a result of the mistress dying and having no children for

heirs and, thus, her servant or servants become her heirs.

2. Or, she may become an heir by treacherously betraying her mistress, resulting

in her taking the place of the rightful wife.

3. In either case the results are disastrous.

B. We have seen similar situations in our day.

1. We have seen one woman slave and sacrifice to help her husband to achieve

success only to be discarded and some other woman reap the benefits of her

sacrifice and labors.

2. We have seen one woman who was thought to be a best friend undermine the

wife's interests and take her husband away from her. (Like a slave girl who

owed her loyalty to her mistress, she owed her loyalty to her friend.)

3. We have seen younger women use their youth and physical attractiveness to

allure another woman's man and steal him away.

Conclusion:

While none of these proverbs may describe any of us specifically, yet in each of them

there are lessons for us all. We are to seek to live our lives by the standards that God has

set and seek to follow His wisdom in all that we do. Anything that is out of the will of God

will lead to harmful results. Everything that is in keeping with the will of God is wise.

Lesson #105

ROUR THINGS THAT ARE LITTLE BUT WISE

Proverbs 30:24-28

Introduction:

The proverbs of King Agur are recorded in this chapter. He has a way of using numbers

that catch attention. In verses 18-20 he speaks about four things that are hard to understand.

They are too marvelous for one to fully understand. In verses 21-23 he speaks about four

things that are hard to bear or hard to tolerate. In this text he speaks about four things

that are very little but very wise. They are exceedingly wise, verse 24.

These four little but wise things are animals. They are creatures of God. Their wisdom

was placed in them by the Creator. It is not by intelligence that they are wise, but by a

God-given instinct.

The implication is twofold: (1) We can look to these little creatures and learn their

wisdom and apply it to our own lives. (2) We can look to God, who made these creatures and

gave them their wisdom, and learn His ways and apply His wisdom to our own lives.

I. The ant, which is little but wise, V. 25

A. The ant is very little in comparison to man.

1. It would take may ants to weigh one pound.

2. One man is millions of times larger than an ant.

3. One man with one foot could crush hundreds of ants.

B. But the ant is very wise.

1. They are wise to work. (This is a lesson many people need to learn.)

2. They are wise enough to use their labors to provide food for the winter.

3. They are wise enough to do their labor in the summer when food is available.

4. They are wise enough to store it in such a way that it would be preserved and

usable in the winter.

5. They are wise enough to store it in such a way as to make it accessible to the

whole colony during the winter.

6. There are other wise traits which ants have which were not specifically

mentioned by the writer, but which man has been able to observe.

a. They designate certain tasks to certain ones who are skilled in that

area.

b. For instance, certain ants are warrior ants and serve as protectors for

all.

c. Certain ants are the worker ants and who do all the manual labor.

C. If man could and would do as much work in comparison to the size of the ant, there

is no telling how much he could accomplish.

D. The main lessons are: Preparation and work.

1. As the ant prepares in the summer for the winter, even so man would be wise to

prepare for eternity while he has opportunity.

2. Likewise, after one has prepared for eternity by faith in Jesus Christ, he

should be wise enough to work and serve the Lord who has saved him.

II. The conies, which are also little but wise, V. 26

A. There is a language problem with the word "coney."

1. The modern word, coney, means rabbit, but many language scholars believe that

the rabbit is not spoken of here in this verse.

2. Most agree that the coney spoken of here is the daman or cliff badger. (See

"daman" in Webster's dictionary.)

3. This is a small animal about the size of a small rabbit which abounded in

Palestine in Biblical days.

4. They are extremely defenseless creatures, but in spite of this numerous "towns"

of them lived in the rocks and cliffs of Canaan.

5. Whereas they lacked in strength and fighting skill, they were wise enough to

take refuge in the rocks and cliffs.

B. Oh, that man would learn this lesson!

1. Man has an enemy that would destroy us all or, perhaps, capture us and make us

his slaves.

2. We are no match for his skills and power.

3. But God has provided a Rock for our refuge and that Rock is Jesus Christ.

4. Let every man flee to that Rock for safety.

C. Those of us who have trusted Jesus are saved and Satan cannot touch our souls to hurt

us, but he can wreck and ruin our lives if we let him.

1. But the same Rock which saved our soul is still our refuge if we will but seek

Him.

2. Jesus Christ is our refuge in every trial of life.

3. May we be wise enough to flee to Him.

III. The locusts, V. 27

A. The locust spoken of in the Bible is not the "Katy-did" which is common here in

East-Texas. Rather it was more like what we call the grasshopper.

B. The grasshopper is a rather small creature. (At least, most of them are.)

C. Agur calls to our attention that the grasshopper has no king or leader.

1. Some animals do have leaders, but the grasshopper or locust does not.

2. Yet great swarms of locusts will move in unison like a well trained army.

3. They all move together, step for step, side by side, shoulder to shoulder.

4. When one moves they all move, when one changes direction they all change

direction.

5. They offer a great example of cooperation and unity of goal and effort.

6. How marvelous it would be if the people of God could work together in such

harmony and cooperation.

D. It is as though some unseen leader were leading the way and giving orders.

1. And there is an unseen leader who directs them. In some mysterious way God,

Himself, directs their movements.

2. Would it not be great if we would be as unanimous in following the

instructions of God?

IV. The spider, which is also small but wise, V. 28

A. There is a language problem also in this verse.

1. The King James translators use the word "spider."

2. But Hebrew language scholars are not all in agreement with this translation.

3. Some prefer the word "lizard" to "spider."

4. But in spite of the language problem, the lesson is the same.

B. Agur says that the spider (or lizard) takes hold with her hands and is in kings'

palaces.

1. This could well describe the splendor of the web which the spider builds.

2. But it could be that what Agur here describes is a human king building for

himself and his family a splendrous palace and yet a n uninvitedc spider (or

lizard) moves right in and makes herself at home in that palace. (She did not

build it, but she has the privilege of living in it anyway. Although she is

small she lives in a huge splendorous palace.)

C. The lesson from this could well apply to man and heaven.

1. Man is certainly not capable of building for himself the splendors of heaven.

2. But if he is wise, he will repent of his sin and trust Jesus Christ to be his

Savior and get to live in the splendors of heaven anyway.

Conclusion:

Man is large in comparison to the tiny creatures named in these proverbs, but if he is

wise he will observe them and learn many lessons from them that can be a blessing to his life

here on earth. Also, if he is wise, he will learn to look to God Himself and let God direct

his ways and fill his needs for life here in this world and for the world to come.

Lesson #106

FOUR THINGs MAJESTIC TO BEHOLD

Proverbs 30:29-31

Introduction:

King Agur spoke first about four things which were too marvelous to understand. Then he

spoke about four things which are hard to tolerate. After that he spoke about four things

which were little, but wise. In this proverb he speaks about four things which are majestic

or stately in their action. They are just beautiful to watch. It is inspiring to behold.

King Agur does not infer that these are the only four things which are majestic and

inspiring, but he does name these four specific things.

I. A lion, V. 30

A. The lion is said to be strongest among beasts.

1. The term "strongest" is used in the sense of fighting ability.

2. There are other animals with more brute strength, but they are no match for

the lion in battle.

B. The lion is also said to not turn away from any.

1. He is courageous and brave, doing battle with animals many times his size.

2. He is quick, powerful and effective.

3. He is seldom the loser in battle.

4. He has been rightly called "The king of the jungle."

C. The beauty of his actions are attested in many ways.

1. By the many films about lions both fictitious and documentary.

2. By the attraction that they hold in circus acts.

3. There is just something awe inspiring about watching him.

II. A greyhound, V. 31

A. The literal translation for the Hebrew word is "one whose loins are girded."

1. If you have ever seen a greyhound or a picture of one, you know this to be an

accurate description of this creature.

2. He is very thin in the waist and hips as though he wore a tight belt or girdle.

B. When it comes to running, he is a running machine. (He is built for it.)

1. He is graceful and beautiful in every move.

2. He is lean, muscular and strong.

3. He is swift and persistent.

C. Some Hebrew scholars have suggested that the Hebrew word could be translated with

choices of animals other than the greyhound.

1. But none fit the description of having girded loins better than the greyhound.

2. None are more majestic than the greyhound in action.

3. This is why the greyhound is the dog chosen for use on the racetrack in

preference to any other dog.

4. There is just something awe inspiring about watching him.

III. A he-goat, V. 31

A. In a herd of goats the males will compete with one another to see who is to be leader

of the herd.

B. Once it is determined who the leader is, that goat will lead out and the whole herd

will follow him.

C. If danger threatens the herd he will station himself between the herd and the

danger.

1. He will hold his head high in the air making a beautiful sight as his horns are

raised.

2. If necessary, he will lower that head and charge.

D. There is just something awe inspiring about watching him.

IV. A king, V. 31

A. The particular kind of king spoken of in the proverb is one against whom there is no

rising up.

1. That is, it is needless for any to rise up against him.

2. If any within his kingdom seek to rise against him, he moves swiftly and

decisively to defeat them.

3. If an enemy from without seeks to rise against him, he likewise deals swiftly

and decisively with that enemy.

B. It is awe inspiring to watch him.

1. He is a marvel to watch as he rules his people.

a. He seems to understand people well. (He is not easily fooled by anyone.)

b. He seems to know what to do in dealing with so many different problems.

c. He not only meets the immediate need, but seems to have an uncanny

instinct in preparing for some future need.

2. Even from a physical and material view, he is very impressive.

a. His attire is majestic and beautiful.

b. The people of his court are likewise beautifully attired.

c. His palace, his throne, and his city are beautifully attired.

D. It is strange that Agur would speak in this way about a king, being a king himself.

1. It might at first appear that he was boasting about himself.

2. But being the godly man that he was, it is more likely that he spoke of some

king other than himself whose majesty had made a lasting impression on him.

V. There are some practical lessons for us

A. It is God who has made these animals to be the majestic creatures that they are.

(He gave them their power, their speed, their skill, and their natural instincts.)

B. It is God who raises the earthly king to power.

1. God increases his strength, his skills, and gives him the capability of ruling

in such a way to benefit, not only himself, but the people of his kingdom.

2. It is God who blesses him if he rules well and it is God who abdicates the

throne if he does not do well.

C. It is God who is the real source of strength, leadership and protection for us all.

D. There is a mighty King yet to rule whose majesty will exceed all others kings.

1. This King is the Lord Jesus Christ.

2. He will rule from a throne in Jerusalem.

3. He will rule the entire world.

4. His glory and splendor are beyond our imagination.

5. The beauty of His person, His palace and His court will far exceed that of

King Solomon, King Nebuchadnezzar, Julius Caesar and all other kings.

6. As to the might of His power, He is the Almighty.

7. It will indeed be awe inspiring to see Him and to watch Him in action.

8. It is awe inspiring just to read about, study about and think about Him.

Lesson #107

MAKING TROUBLE FOR SELF

Proverbs 30:32-33

Introduction:

These are the last of the proverbs which King Agur added to Solomon's collection. At

first it may appear that these are not related, but they are. Both of them warn against making

trouble for yourself.

I. Lifting one's self up in pride, V. 32a

A. Note the word "if."

1. If you have done foolishly in lifting yourselfe up.

2. The idea is that if you have lifted yourself up, then you have done foolishly.

B. One may have foolishly bragged or boasted about himself.

C. He may have foolishly sought out an exalted position for himself, Luke 14:8-11.

D. It is foolishness to do that which is sure to bring you down and bring shame and

disgrace upon you, Luke 14:11. (One just hurts himself.)

II. If thou hast thought evil, V. 32b

A. The idea here, when compared to the latter part of the verse and to verse 33, is

"If you have thought to speak evil against someone else."

1. If you have thought to slander him in some way that would do him harm.

2. If you thought to bring hurtful accusations against him.

B. The word translated "thought" can be translated "devised."

1. Thus, the proverb speaks not of hasty words spoken in the heat of anger.

2. Rather, it speaks of pre-meditated slander, words that were deliberately

calculated to damage.

C. If one speaks with the purpose of hurting another he might as well have spoken with

the intent of hurting himself.

1. That is who he is going to hurt.

2. He may hurt the other party also, but the greater hurt will be to himself.

III. The wise counsel of the proverb, V. 32c

A. The proverb counsels the individual who would exalt himself or the individual who

slanders another to lay his hand against his mouth.

1. That is, he is to refrain from saying what he intended to say.

2. Or, if he has already spoken, he is to stop and retract what he has said.

B. Some say, "If you think it you had might as well say it."

1. Not so!

2. It is a sin just to think it, but it is a worse sin to say it.

3. There may be times when words are like silver, but there are also times when

silence is golden.

C. Do not wait until someone else has to restrain you and silence you, but exercise some

self discipline and silence yourself.

IV. Three things that are brought forth with pressure, V. 33

A. Butter is brought forth under pressure.

1. The old time churn in that day was a leather bag. (Fresh leather)

2. Curdled milk was poured into the leather bag and the bag was tied tightly

shut.

3. The bag was then either squeezed or shook until the butter formed.

B. Blood from the nose is also brought forth under pressure.

1. This proverb does not speak of a nosebleed caused by physical illness , but

specifically that which is caused by external pressure.

2. The pressure can be administered suddenly as by a blow to the head.

3. It can be more gradual such as an undue pressure against the nose with fingers

or thumb.

4. The blood vessels within the nose break and the blood pours forth.

C. Even so, strife can be caused by pressure.

1. If you keep doing and saying things that provoke the other fellow, he is apt to

reach the breaking point and you could get severely hurt.

2. Even a man who is usually calm and peaceable may be capable of great violence

if too much pressure is put on him. (A preacher friend under such pressure

once told a man, "I do not intend to fight you, but if I have to fight you I

intend to win.")

V. The two proverbs related in thought

A. The second proverb very clearly warns against provoking someone else to do you harm.

B. The second part of the proverb in verse 32 does also.

C. Actually the first part does also.

1. You can hardly exalt yourself without also putting someone else down.

2. You put them down either by word or action.

3. Either way it is offensive.

VI. An underlying thought in both proverbs

A. The thought that is expressed is that you may provoke the other fellow to anger and

he may hurt you.

B. The thought that is merely inferred is that by your sin you anger God and force Him

into dealing sharply with you.

C. Either way you are the one who gets hurt.

Conclusion:

1, Do not exalt yourself, but rather humble yourself.

2. Do not slander the other person; be careful what you say.

3. Do not say anything that would put pressure upon the other person to retaliate.

Lesson #108

COUNSEL FIT FOR A KING

Proverbs 31:1-9

Introduction:

This appendage was written by a king named Lemuel. The word, Lemuel, means "To God" with

the idea of "Belonging to God." We know nothing more about him than what is revealed in this

chapter. Some speculate that this was a symbolic name for Solomon. This is farfetched.

Solomon's name was openly used to identify proverbs earlier credited to him. There is no

reason for a mystical name to be given to him here. Some suppose he was an Arab king of some

country neighboring to Israel. This is at least a possibility.

The words written here are credited to the mother of Lemuel. At least the teachings were

credited to her as she taught her son in his youth. These must have served as a guide for him

all through life. In later years he wrote this condensed form of what she had taught him.

Verse 2 portrays a highly emotional appeal from mother to son. She was deeply concerned

about him as every mother should be for her son. "What, my son?" is equivalent to "Oh, my

son!" "...son of my womb..." portrays the very strong personal bond of love she felt for him.

"...son of my vows..." indicates that she had asked God for a son and that he was the answer

to her prayers. In turn, she had made certain religious vows to God, no doubt pledging to

instruct him in God's will and ways.

Verses 3-9 record the wise counsel she gave him which helped to mold his life and make

him a wise and good king.

I. A warning against immoral women, V. 3a

A. This mother knew that immoral women would present a temptation to her son and she

warned him against such.

1. She was not advising against courtship and marriage, but, rather, the advice

she was giving would help him to have a better and happier courtship and

marriage.

2. She knew that immoral women will tempt any man and especially they would seek

to gain the attention and favor of the king.

B. This is good counsel for any leader.

1. A good wife is a help and a credit to a leader.

2. But immoral women can ruin any leader.

3. His pursuit of her is a waste of time and energy and a detriment to his career.

C. This is also good counsel for any man.

1. In the first place a man should not expect to find a good wife among wild

women. (He should not date wild women nor court them.)

2. A man who has a good wife is foolish to allow himself to be lured and

captivated by an immoral woman.

II. A warning against "...ways which destroyeth kings...," V. 3b

A. The close connection between this warning and the one about wild women indicates that

wild women can destroy even a king.

1. For one thing, she might deliberately plot his downfall and maybe even his

murder.

2. At any rate, she would lead him into a sinful way of life that would bring

about his destruction.

3. If nothing else, she would likely cultivate the kind of desires in him which

would destroy him.

B. The wording seems to deliberately imply a second meaning.

1. They could contain a warning against waging unnecessay wars for the purpose of

destroying neighboring kings and taking their wealth. (Such would surely meet

God's displeasure and result in his own downfall.)

2. There was the danger that such a king, once attacked might rise up and destroy

his attacker. (Many a king has been destroyed in such a manner.)

C. This should serve as a warning to anyone not to maliciously harm others nor to take

their possessions for himself.

III. A warning against liquor, V. 4-5

A. She warned that it is not good for a king to drink liquor, V. 4.

1. It is commonly accepted by the world for leaders to get together and drink.

2. It is also a common practice for leaders to throw lavish parties where liquor

flows abundantly.

3. It may be accepted by men, but not by the Lord.

B. She warned that certain dangers exist in such conduct.

1. For one thing, he could become the prey to the evil woman that she has already

warned against.

2. For another thing, he may forget the law. (He may forget the law of the land

and the law of God. It would be tragic for him to forget either.), V. 5.

3. Under the influence of liquor, he may pervert the judgment of someone

afflicted. (He may pervert justice. The afflicted count on him to rule in

justice and to hear legal trials with a clear and understanding mind.)

C. She did note a good useful purpose even for liquor, which is usually harmful, V. 6-7.

1. God did not create liquor, but He did create the products from which it is made

and designed the laws of nature which produce it.

2. Hence, it is to be expected that it would serve at least some good purpose.

3. It is a sedative and anti-depressant for those who are in deep depression,

V. 6b & 7. (As are some other drugs.)

IV. An appeal to be a defender of the oppressed, V. 8-9

A. He, as king, was to open his mouth for those who could not speak for themselves,

V. 8. (Whether because they are physically incapable of speech, or inexperienced,

or too young, or unlearned, or too poor or whatever the reason)

B. He was called upon to speak for all such as were appointed for destruction, V. 9.

1. This does not mean that he was to defend criminals who deserve just punishment.

2. The Hebrew language says literally "sons of destruction." (That is, children

or people who are in danger of destruction being unjustly brought upon them.)

C. This is a good policy for any leader, to protect the afflicted and oppressed.

D. It is good advice for any of us.

Conclusion:

It is not likely that any of us will in this lifetime ever become a king, but we can all

live a kingly life by following the wise counsel of Lemuel's godly mother.

Lesson #109

THE VALUE OF A VIRTUOUS WOMAN

Proverbs 31:10

Introduction:

Keep in mind that King Lemuel is recalling things which his mother had taught him in his

early childhood, V. 1. One of the things she had taught him was to avoid the temptations of

evil women, V. 3. Beginning with V. 10 Lemuel relates that she taught him the value of a good

woman. This would serve two purposes: (1) That he would seek a good woman to be his wife; (2)

That he would properly love and cherish such a wife.

Lemuel recorded his mother's teachings in the form of an acrostic, V. 10-31. (Each

verse of the acrostic began with a different letter of the Hebrew alphabet in their consecutive

order.)

This record should challenge all young men to seek a virtuous woman and then to love and

cherish her. It should also challenge all young women to seek to be a virtuous woman. It

should challenge some women who are not virtuous to change their ways. It should challenge

every woman to improve.

I. A search for a virtuous wife, V. 10a

A. The word, "virtuous" in the Hebrew basically means to be strong, durable and, hence,

dependable.

1. Thus, it took on such shades of meaning as moral strength and spiritual

strength.

2. Hence, it is here translated "virtuous" because this is the kind of woman who

is strong, durable, and dependable.

B. The question "Who can find..." implies several things:

1. It implies that this is the kind of woman that a man should look for. (Often

this is totally ignored. The unwise man may be after beauty, fun, or even

money.)

2. It implies that such quality is rare.

3. But it also implies that such quality is available if one will search for it.

C. The answer to the question is important.

1. One will not find such a woman as this in the sinful worldly crowd. (She is

not likely to be the most popular girl in the vicinity.)

2. One can find such a woman only by the help of the Lord, Pro. 19:14. (Not only

is woman a gift from God to man, but a good woman is a special gift from God.)

3. One is more apt to find such a woman in church than in any other place.

II. The price of a virtuous woman, V. 10b

A. The word "price" here means value, worth.

B. The King James Version says that she is worth more than rubies.

1. Most Hebrew lexicons give the primary meaning to be "pearls" or "red coral."

2. Many translations use the word "pearls."

3. Either way the idea is that she is worth more than precious jewels; she is of

extremely great value.

Conclusion:

1. HUSBANDS:

You probably already love and value your wife, but the chances are that you have not

placed nearly enough value upon her. The chances are that you have not thanked God nearly

enough for her. Keep in mind that a good woman is a gift from God. The chances are that you

have not shown her nearly enough kindness and love.

2. WIVES:

Keep in mind that your primary responsibility in life is to please your Maker.

Therefore, you are to live a clean, godly life and seek to please Him in all things. Be as

virtuous as you can be.

Keep in mind also that one reason God created you is for you to be a companion and

helpmeet for your husband. Therefore, be as good a wife as you can be.

3. YOUNG MEN:

Your first task is to be the kind of person God would have you to be. You have no right

to expect God to give you a virtuous woman if you are going to sow wild oats. You be virtuous

also. Then you trust the Lord to help you to find and get a good woman.

4. YOUNG WOMEN:

Do not lower your standards of morality in an effort to get a man. If you do you may

wish you did not have him after you get him. You hold your standards high and seek to please

the Lord and trust the Lord to bless you with a good man. It is a lot easier to be a virtuous

woman in the later years of your life if you start out right while you are young.

5. CHILDREN:

A good wife also makes a good mother and all of you who have a good mother should be very

thankful and cooperate with her.

Lesson #110

THE BLESSING OF HAVING A GOOD WIFE

Proverbs 31:11-12

Introduction:

V. 10 speaks about the price or value of a good wife to her husband. According to that

verse she could rightly be called "A real jewel." V. 11-12 speaks about the benefits or

blessings that she is to him. There are three things said about her.

I. She is worthy of her husband's trust, V. 11a

A. He can safely trust her not to be unfaithful to him.

1. She does not invite the attention of other men by the way she dresses.

2. She does not invite their attention by flirtations.

3. She does not invite involvement by spending long periods of time alone with

any other man.

4. If she encounters advances by another man she quickly and firmly puts a stop to

them.

B. He can safely trust her with his possessions.

1. One man who was drunk when he married woke up to find that his wife had taken

his car, emptied his bank account and disappeared. (What could he expect?)

2. But this woman can be trusted with her husband's car, his money, or any of his

other possessions to look out for his best interest.

3. She is not a spendthrift, wasting money on every hand. (Rather, she is thrifty

and frugal.)

4. When entrusted with the checkbook, she does not write hot checks all over town.

C. He can safely trust her with his reputation. (She will not ruin his good name by

misbehavior on her part.)

II. She is a real blessing to her husband, V. 11b

A. The expression "...no need of spoil..." has been translated "... no lack of spoil..."

or "...no lack of benefits..."

1. The "need" here means "lack" and the word "spoil" means "benefits or profit."

2. Hence, this woman is a real benefit or blessing to him.

B. This is in keeping with the purpose for which God created woman.

1. He created her to be a helpmeet for her husband.

2. She seeks to fulfill that purpose.

3. She is on his team; she is not his opponent; and she is not on his case.

C. There will be numerous ways that she will be a benefit to his life. ("no lack")

1. She will meet his needs physically and emotionally so that there will be no

need for him to turn elsewhere.

2. She will inspire him to be industrious and, thus, help him to be more

successful materially.

3. She will help him to accumulate more material things. (Statistics indicate that

the married man will accumulate more than the unmarried.)

D. She will be a good influence on him morally and spiritually. (She will help him to

build his character.)

III. She will do him good and not harm all the days of her life, V. 12

A. Her desire is to please her husband, I Cor. 7:34.

B. She lives, not for herself, but for her husband.

C. She would never purposefully do him harm, but always desire to do him good.

D. She does not fill his life with misery by griping, complaining and arguing.

E. This desire toward her husband is lifelong.

1. It does not end when the honeymoon is over.

2. It does not end when the children come along.

3. It does not end when the children leave home.

4. It does not end in mid-life.

5. It does not end in the closing years.

Conclusion:

1. Brethren, if you have that kind of wife, she is a real jewel. Treasure her dearly and seek

to be the best husband she could possibly have.

2. Ladies, if you are not completely that kind of wife, then that gives you something to work

on. You can seek to become that kind of wife.

3. Young men, this is another reminder of what to look for in the girls you date. Date those

who have the finest qualities; not necessarily those who are the best looking or the most

fun.

4. Girls, this gives you something to shoot for, a goal to reach. If you will spend as much

effort in improving your character as you do in improving your looks you will be a real

jewel.

Lesson #111

A WIFE WHO IS A HARD WORKER AND A GOOD MANAGER

Proverbs 31:13-17

Introduction:

Verses 10-31 are an acrostic describing a virtuous woman. V. 10 tells her great value.

V. 11-12 tell of the blessings she brings to her husband. V. 13-27 speak of her

industriousness. They describe her as a hard worker and a wise manager. This lesson will

cover only V. 13-17.

I. She helps to provide clothing for her family, V. 13

A. The verse says that she seeks wool and flax for the purpose of working with her hands

to provide for her family.

1. Wool is the product of sheep and is used to make clothing and other useful

materials. (Makes winter clothing)

2. Flax is a tree whose bark provides a fiber from which linen and other items

were made. (Wicks for the lamps, etc. It was used especially for making

summer clothing.)

B. The text does not say how she seeks these items, but implies that she does more than

just ask for them; she does what is necessary to get them.

C. Then once she has obtained the wool and flax (the raw materials) she willingly uses

her hands to make clothing for her family. (She could not drive down to the shopping

center and buy what they need. She had to make them.)

D. Even in our modern times a woman who will help to provide clothing for her family

will do them a great service.

II. She helps to provide food for her family, V. 14

A. The verse compares her to a merchant ship which may go a great distance to bring food

and goods to her home port.

B. Even so today the industrious wife goes to no small effort to bring in food for her family.

1. Some of the food she may buy from the store. (This may require checking all of

the ads and driving over town.)

2. Some of the food she may obtain fresh from the fields. (This can require hard

work canning or freezing.)

3. She may even grow some of their food in her own garden.

C. By providing both food and clothing for her family she is making a major contribution

to the family well-being.

III. She rises earlly and gets busy, V. 15

A. This woman does not spend half the day in bed. (And when she does get up it doesn't

take half a pot of coffee to get her going.)

B. She rises before daylight and begins her activities.

1. She gives meat (food, breakfast) to her family.

2. She gives also to her maidens. (She might not cook their meals, but she

provides food for them.)

C. The implication is that she sees to it that the members of her household also rises

early and gets to work.

1. She gives them a portion of the work as well as a portion of the food.

2. Thus, she trains her children to work.

3. A woman does her children no favor who waits upon her children hand and foot

and requires no work from them.

D. Thus, she is not only a hard worker, but a good overseer of her household.

IV. She increases the family holdings, V. 16

A. She purchases additional family property.

1. There is no indication here that she does this without her husband's knowledge

and consent, but in counsel with him.

2. But she, in this case, is the one to take the initiative.

3. And the implication is that she does this with her own earnings. (She buys

the field.)

B. She then works with her own hands to plant a vineyard on that property. (Hence, she

not only increases the family holdings, but the family food supply and family income.)

C. Even today busy husbands may have no time for learning how to make investments and

a wise wife can be of great assistance in making good family investments. (She might

even help provide the extra income that can be used to begin such investments.)

V. She builds her physical strength and health, V. 17

A. The verse says that she strengthens her loins and her arms.

1. She is not a fragile ornament that has no purpose but to decorate the premises.

2. She is a worker --- able to contribute to the cause.

B. The loins are the lower parts of the back from the waist to the hips.

1. They need to be strong to carry a child both before and after birth.

2. A strong lower back is also essential for much of the work that needs to be

done.

C. The arms of any active woman are engaged in many activities. (They, too, need to be

strong. Not as strong as a man's arms, but strong never-the-less.)

D. She may get and maintain her strength by exercise and hard work.

Conclusion:

Such a wife benefits not only her husband and her children, but she benefits herself

also.

Lesson #112

A WISE AND INDUSTRIOUS WIFE

Proverbs 31:18-22

Introduction:

These verses continue the thought contained in verses 13-17 which speak of wife who is a

hard worker and a good manager. This text also speaks so much about her work that it would be

easy to overlook what it is saying about her wisdom. But her wisdom is a very important part

of the passage. Evidence of her wisdom and industrious habits are seen:

I. By her good merchandise, V. 18-19

A. She perceives (literally "she tastes") that her merchandise is good.

B. The word, merchandise, here means gain or profit.

1. This is not, therefore, merchandise which she has made for sale, but that

which she has gained by her labor and efforts. See verse 14.

2. It would consist of many things: Food raised, dried and stored; clothing,

tools, cattle (with milk), sheep (with wool), money, jewelry, etc.

C. She works hard to provide these things.

1. Her candle burns long into the night.

2. It does not go out at an early hour.

D. An example of her wise industry is the work she does making cloth, V. 19.

1. The spindle and distaff is the forerunner of the spinning wheel.

2. Her hands would make many a move attaching the wool or flax, twisting it into

a thread, guiding it onto a spool.

3. Then she had to weave the cloth and the implication is that this is what she

did.

II. By her generous spirit, V. 20

A. It was not enough that she gather for herself and her family, but she was willing to

share with the less fortunate.

1. She might could have pleased her husband by only gathering in.

2. But she pleased God with her willingness to share with others outside her

family.

B. She was a blessing, therefore, to others. (Her work benefited not only herself and

her family, but others.)

C. This, in turn, brought even greater blessing both to herself and to her family.

1. It is more blessed to give than to receive. (That is, greater blessings come

from giving that from receiving.)

2. Greater blessings from God came to her and her family as a result of her

generosity.

3. She set a good example to her family that would also bring them greater

blessings if they would follow her example.

D. The blessings which she received for giving no doubt motivated her to work more so

that she could give more.

III. By being prepared for winter, V. 21

A. The winter can be hard on man and beast.

B. But she is not afraid of the winter because she has prepared for it.

1. She has already prepared in advance.

2. She does not wait for winter to arrive before getting prepared.

3. She knows that it is coming, but she is not afraid.

C. She is prepared not only for herself, but for her whole household.

1. All her household are clothed with scarlet (double garments) probably of

wool. See V. 13.

2. This would mean that all family members and all of the servants were so

clothed.

D. How wise and how industrious!

IV. By some of the fineries she enjoys, V. 22

A. While she provided for her family and others, she did not neglect her own needs and

desires.

B. She made for herself coverings of tapestry.

1. The word, tapestry, means "coverings" and could refer to coverings which

adorned her bed, pillows, walls, etc. See Pro. 7:16.

2. These are not necessities, but are desirable.

C. She made or bought fine clothing for herself.

1. Silk came from the far east.

2. Purple came from around Tyre and Sidon.

3. The purchase of such materials was costly.

4. But she had helped to provide and so she also shared in the rewards of her

labor.

D. Just the very fact that she was able to do these things as a result of her labor and

wise management speak well of her.

Conclusion:

Husbands who have such a wife are blessed indeed. Some husbands have wives who make no

effort to help the husband to provide for the needs of the family. Rather, they waste what the

husband makes and keeps the family in poverty. These men can never accumulate anything but

debts. Their wives won't let them.

Lesson #113

MORE GOOD QUALILTIES IN A VIRTUOUS WOMAN

Proverbs 31:23-27

Introduction:

These verses continue the description of a virtuous woman which began in V. 11. The

qualities described in these verses are that of outward conduct, but they come from the good

quality of her inward nature.

I. A boost to her husband's good name, V. 23

A. If her husband is not of good character and reputation, she alone cannot make one

for him. (For example Abigail could not do much to help the reputation of Nabal.)

B. But if a man is inclined toward good conduct, a good wife can enhance his reputation

as a good man.

C. In this proverb, the good man is known in the gates of the city.

1. He participates in governmental policies and decision making.

2. His advice and counsel is respected.

D. This tells us something about his wife.

1. She, too, has a good reputation.

2. She gives him encouragement at home and helps to build his confidence rather

than tear it down.

3. Whatever input of ideas she has into his thinking is worthwhile.

II. Makes contribution to the family finances, V. 24

A. This has already been suggested verse 16.

B. In this proverb she is seen making fine garments and selling them.

1. The fine linen is literally "fine linen garments."

2. The girdle is also a garment.

3. She produces quality goods and sells them. (No doubt, at a good price.)

C. The family finance does not depend on her entirely, but she does make her

contribution to it.

III. Prepared for the future, V. 25

A. This quality also has been previously suggested, V. 21.

1. Back in V. 21 that proverb dealt with her being prepared for winter by having

warm clothing for herself and her family.

2. This proverb deals not with material things, but her character and godliness.

B. Strength is said to be her clothing.

1. Like warm garments protect from the weather, even so strength of character and

godly conduct help to protect her in the trials which lay ahead.

2. Having godliness will not prevent all trials from coming, but it gives strength

when they do come.

C. Likewise with honor.

1. It is very important to live an honorable and godly life.

2. To fail to do so leaves one weak and vulnerable when trials come.

3. But honor helps to prepare one for trials and to be victorious over them.

D. The proverb says that she will rejoice in time to come because she has clothed

herself with strength and honor. (She shall laugh at the future.)

IV. Wise and kind words, V. 26

A. Her wisdom was learned from God. Pro. 1:7.

1. It is not mere human intelligence.

2. The wisdom of Joseph in Potiphar's house is an example.

3. Likewise the wisdom of Daniel in Babylon.

B. Kindness is also learned from God.

1. God, Himself, has set the example.

2. The godly woman has a kind tongue.

3. She considers the feelings of others before she speaks. (The feelings of

family, friends, neighbors, etc.)

V. Good houlsehold manager, V. 27

A. She looks well to the ways of her household.

1. She is informed about the activities of all in her family.

2. She provides their needs.

B. This keeps her very busy.

1. She has no time in which to be lazy.

2. She cannot lay around and read all the time. Or sleep or gossip, etc.)

3. A lazy woman cannot make a good wife nor mother.

Lesson #114

PRAISES FOR A VIRTUOUS WOMAN

Proverbs 31:28-31

Introduction:

Verses 10-31 deal with a virtuous woman. V. 10 declares her value. V. 11-27 describe

her character. V. 28-31 describe the praises which she receives.

I. Praises from her children, V. 28a

A. The proverb says that her children rise up and call her blessed.

B. The proverb does not say that these are small children.

1. This writer pictures them as being grown. (That is when children appreciate

mother the most.)

2. By this time most of them will have children of their own and are trying to be

as good a parent as she was to them. (That is about the highest compliment

that a child can pay to a mother.)

C. They remember her lovingly for many things.

1. For her warm embrace.

2. For her wise guidance and counsel.

3. For her tender care.

4. For her firm but loving discipline.

5. For her godly living. (Her example)

6. For her tireless labor.

7. For her delicious cooking.

8. For her prayers on behalf of her family.

II. Praises from her husband, V. 28b

A. Like her children, her husband praises her also.

B. He is well aware that he has married a jewel, V. 10.

C. He has had abundant opportunity to observe her benefits to himself and to his

children, V. 11-27.

D. He is lavish with his praises of her. (Such praises help a lot.)

III. An example of their praises to her, V. 29

A. She is said to be the best of all women.

B. Apparently this is not a statement made about her by the writer of the proverb. (He

could not consider each godly woman to be the best.)

C. This is the kind of statement that her children or her husband would make about her.

1. Most commentaries think that these words are from the husband alone, but this

writer thinks that they are from both the children and the husband as

mentioned back in V. 28.

2. The children think they had the best mother in the world.

3. The husband thinks he has the best wife in the world.

IV. The chief reason for such praises, V. 30

A. Physical attractiveness is not the reason (or at least, it not the chief reason) that

she is praised.

B. Physical beauty is deceiving and vain.

1. It is deceiving in that some who are physically beautiful have no other beauty.

(No kindness, no morals, no honesty, etc.)

2. It is vain in that it will be gone in a few years.

C. The chief reason she is praised is because of her fear or reverence for God.

1. Living a godly life has paid off for her. (It was in her own best interest.)

2. It was also in the best interest of her family.

D. This means:

1. That she was faithful to worship the True and Living God.

2. She sought His will for her life.

3. She read and studied His word.

4. She sought His help in time of need.

5. She gave Him praises for His goodness.

6. She was true to her husband.

7. She honored his position as head of the house as a God-given position.

8. She trusted the Lord to provide and protect.

V. Well earned praises, V. 31

A. The proverb says, "Give her the fruit of her hands."

1. The idea is, "She has to be praised. Praise her. She has earned it."

2. We are often hesitant to praise, but we should not be --- not when the praises

are so well deserved.

B. The proverb concludes: "Let her own works praise her in the gates."

1. This suggests that in rendering praises to her all you have to do is to point

out the good things she has done.

2. It suggests also that it would be almost like robbing her to refuse to give

her the praise that she has so well earned.

C. The proverb suggests (but does not actually say) that God Himself praises her for

her godly life.

1. God praised Job in Job 1:8; 2:2.

2. This whole passage of Scripture was written about her and that, in

itself, speaks high praises of her. (Praises which were from

God.)

3. One can be sure that God blesses her for living a godly life.

4. One can also be sure that God will review her whole life in judgment

and that He will highly praise her, honor her and reward her, I Peter

1:7.