Proverbs
Notes on Proverbs – Chapter 24
Proverbs 24:1-2
Don’t Envy Evil Men
Introduction:
1. We just finished verses Proverbs 23:29-35 which dealt with the subject of alcohol.
a. That was a lengthy section containing 7 verses.
b. This section constitutes the 18th of 30 wise sayings.
c. The author made his mind known clearly in that section for all who have ears to hear.
2. Chapter 24:1-2 is the 19th of 30 wise sayings in this section of the book.
a. This section is not as long as the last (only 2 verses), but is more consistent with the rest of the section – which contains mostly two verse sections.
b. 24:1-2 introduces a new theme: envy.
c. Actually, it is not entirely new. This subject has been visited several times in Proverbs… and appears again after this section.
d. It is a sin that is common to man—and one that we would all be wise to consider.
Two Commands
A. Don’t Envy Evil Men
1. Envy: To envy, to be jealous of, to have a feeling of ill will ranging even to anger, based on a perceived advantage.
a. Envy (in general) is sin and is an expression of the flesh.
b. Gal. 5:19, 21 – “Now the works of the flesh are manifest, which are these… envying…”
c. I Cor. 3:3 – For ye are yet carnal: for whereas there is among you envying, and strife, and divisions, are ye not carnal, and walk as men?”
2. Evil: (used over 600 times; many shades of meaning) bad, evil, wicked, malignant, injurious, immoral; etc.
a. This makes the envy even worse.
b. Envying what good, honest men have is wrong and sinful.
c. But envying EVIL men is worse. Why would a believer ever want to trade places with an evil man?
d. Don’t ever wish you were in their shoes.
3. Examples of envying evil men:
a. Proverbs 3:31-35 – Don’t envy the oppressor
• FOR: Reasons NOT to envy them
» They are an abomination to the Lord
» A curse in is in their house
» God scorns them
» And shame shall be the promotion of such fools
• Reasons to be content
» God’s secret is with the righteous
» He blesses their habitation
» He gives them grace
» And they shall inherit glory
b. Ps. 73:3 – Envying the wicked who prosper in the world.
4. The cure for envy:
a. Ps. 73:3, 17 – In some situations, getting an eternal perspective will turn jealousy of them into pity for them.
b. Ps. 37:1-3 – We should not fret or be jealous, but rather, we should TRUST.
• Trusting in, delighting in, and resting in the Lord are God’s antidote to envying evildoers.
• Instead of wishing you had all the things that the Joneses have, TRUST that God will supply all your needs.
• Instead of being jealous and feeling bad because you don’t have all the toys your neighbors have, delight and rejoice in the Lord!
• Instead of being anxious because you don’t have what others have… REST in the Lord and experience all the blessings that we have in Him by faith!
c. Prov. 23:17 – the cure for envying sinners is walking in the FEAR of God.
• If we focus on the sinner (what he has and who he is), that will lead to envy of him—his position, his prestige, his possessions, etc.
• If we focus on the Lord, that will lead to godly fear.
d. Proverbs 23:17-18 – The author’s point seems to be that the antidote for envying the wicked is to keep in mind that there is a future to be considered.
• There is coming a “last day”… a future event that which (if contemplated) will mitigate AGAINST envy today.
• The “end” evidently refers to the Day of Judgment—either if they get “caught” in this life—and surely in the life to come.
B. Don’t Desire to Be With Them
1. Desire:
a. Desire; long for; lust after; wish for; wait longingly for; covet to be greedy for; to have a strong yearning for; to crave after.
b. Deut. 5:21 – This term is used in the 10th commandment: “Neither shalt thou … covet thy neighbour’s house, his field, or his manservant, or his maidservant, his ox, or his ass, or any thing that is thy neighbour’s…”
2. This command is different than the first in this verse.
a. The first command was: don’t be envious OF the man.
b. The second command was: don’t desire to be WITH him.
3. The danger of associating WITH evil men
a. Prov. 1:15 – “My son, walk not thou in the way with them; refrain thy foot from their path: For their feet run to evil, and make haste to shed blood.”
b. Prov. 13:20 – “He that walketh with wise men shall be wise: but a companion of fools shall be destroyed.”
c. I Cor. 15:33 – Be not deceived: evil communications (associations) corrupt good manners.
4. God’s cure for a desire to be WITH evil men
a. Prov. 2:10-15 – Wisdom and knowledge
b. Prov. 2:20 – Walk with GOOD men (Solomon states that wisdom will keep you away from evil men and it will lead you TO walk with good men.)
Two Reasons
A. Their Heart Studies Destruction
1. The terms:
a. Heart: Inner man; mind; will; seat of understanding and passions; appetites; etc.
b. Studies: Muse; mutter; meditate; devise; plot; ponder; give serious thought and consideration to (sometimes means to mutter under one’s breath… quietly to oneself.)
c. Destruction: Havoc; violence; destruction; devastation; ruin; trouble.
d. Ps. 64:17: Here the psalmist describes what goes on in the heart of an evil man:
• Vs. 3 – Their words were like swords (aimed to hurt).
• Vs. 4 – They “shoot at” the perfect or the innocent.
• Vs. 5 – They encourage themselves in evil matters… thinking they can plan the perfect crime without being caught.
• Vs. 6 – They diligently search out new ways to do iniquity and carry out their evil plans.
• Vs. 6b – The heart is DEEP. (Meaning either the depth of their depravity or it can mean “cunning”—which fits well with the context.)
• Vs. 7 – While they shoot at the perfect, God will shoot back at them!
2. This is a description of the evil man mentioned in verse one.
a. Nothing is said of his outward appearance.
b. Often, evil men look like nice guys on the outside. You cannot judge a book by its cover.
c. That’s why we are commanded NOT to judge on the basis of outward appearance. We cannot see the heart.
d. But here, God gives us a glimpse into the heart of an evil man. What goes on in his heart?
• He is constantly plotting mischief.
• He is secretly planning destructive things… how to harm and ruin…
• Perhaps he is inwardly seeking a way to ruin someone else’s life… or reputation…
• Perhaps he is inwardly seeking a way to do physical harm to someone…
• This man, though he may have a pleasant smile on the outside, is inwardly up to no good.
e. Hence, this is a good reason NOT to envy him OR to desire to be with him. Stay away! He’s up to no good!
B. Their Lips Talk of Mischief
1. INSIDE – their heart is muttering and musing on ways to inflict harm and ruin on others.
2. OUTSIDE – what is in the heart eventually comes out. What comes out of his mouth or lips? Mischief!
a. Mischief: Trouble; that which is difficult or hard; anguish; unpleasant; distressing…
b. There’s nothing good on the inside—so nothing good comes out of that heart.
3. This is the kind of person a believer should AVOID.
a. These are good reasons not to be jealous of the person… not to be envious of what he has… and not to desire to be WITH him (choose NOT to associate with him.)
b. Note the words of wisdom here:
• We CANNOT know what is in a man’s heart and therefore, we should not judge a man for what goes on in his heart.
• But we CAN know what comes out of his mouth. And we SHOULD judge him on that basis.
• If he talks mischief and trouble, then this is the kind of person we should NOT desire to be around.
• Seek friendship and fellowship elsewhere. You have been warned!
4. The reasons given for NOT envying evil men:
a. In other passages was more “long term” (because in the END, things do not go well for them).
b. In this passage, the reasons are more for the “here and now.” (Because they are up to no good—nothing but trouble NOW.)
c. We should not envy them, but DREAD their pitiful character and lifestyle. They are in reality miserable people.
5. Col. 3:1-4 – The BEST way not to envy evil men or to be jealous of what they possess is to set your affections on things above. We are dead to this world.
Proverbs 24:3-4
The Value of Wisdom, Understanding, and Knowledge
Introduction:
1. This is the 20th of 30 wise sayings in this section of Proverbs.
2. This wise saying deals with the value of wisdom—and understanding and knowledge.
3. It also deals with the subject of accumulating wealth—and puts it in a very positive light, which hasn’t always been the case in Proverbs.
How a House is Built: Through Wisdom
A. The BUILDING of a house
1. The words speak of a literal house – a dwelling place for a family or an individual.
a. But as we look at this theme, it seems that Solomon may have had MORE in mind than simply building a house.
b. What he says here also applies to building a family (also called a house)—or building a business, a church, a country, or even a life.
2. Build: To build; to make; to set up; to erect; to construct; OR it can mean to rebuild or repair.
a. Gen. 8:20 – Noah “built” an altar unto the Lord.
b. Num. 13:22 – used of the building of the city of Hebron.
c. Gen.33:17 – Jacob built a house.
3. In Proverbs 24:3
a. It can mean to build a new house from scratch.
b. But keep in mind, it may also refer to repairing or restoring an old house and improving it. (This old house… with major improvements made.)
c. Thus, it is not known for sure whether Solomon had in mind the original construction OR the ongoing upkeep.
d. Perhaps he used an ambiguous term on purpose to cover both bases… so that the proverb could be applied to both situations.
e. What he says is certainly TRUE of both situations.
4. Solomon is telling his sons HOW this takes place.
a. Some of his sons might be off on their own and building a new house to start their family; other sons might buy an older home and fix it up.
b. Remember that one son might expect to take over the palace. And as splendid as that palace was, in time, like all structures, it would need repair.
5. Living in a cursed earth as we do, homes and dwellings need constant attention. There is no end to the repairs and upkeep that they require.
B. The building of a house BY WISDOM
1. Solomon states that WISDOM is required in building a house and/or keeping it in good shape… keeping up with the repairs…
2. You need wisdom to BUILD a house.
a. Solomon knew that first hand.
• I Chron. 28:11-12 – God Himself gave the construction plans for the Temple to Solomon’s father, David.
• The workers to were instructed to follow God’s blueprint precisely—without cutting corners.
• And this Temple was exceedingly expensive and difficult to build.
• God in His wisdom had a purpose for every detail.
• Solomon was involved in many construction projects (probably too many). Construction was important to him.
• Hence, he gives his sons a warning to use wisdom in building a house.
b. Wisdom is needed in construction. That’s one of the reasons why we have so many building codes: because not everyone uses wisdom in building structures.
• Some men might take the easiest and the cheapest method—which often results in an unsafe structure.
• Some men might build a house, not knowing HOW to build, and make some serious errors which could cause the thing to collapse.
• In Solomon’s day, most houses were built WITHOUT any regulations or inspections.
• It was up to the builder to build properly. In many cases, that meant the owner.
c. Solomon’s warning is clear: use wisdom!
• Don’t use cheap materials that won’t last.
• Don’t cut corners to save a dime—especially if it affects the main structure itself.
3. You need wisdom in the UPKEEP of a house too.
a. Failing to maintain a house can lead to a disaster.
b. Only a fool would fail to maintain a house—especially the house that he and his family live in!
c. Prov. 14:1 – Here we see the same word for “build” used.
• The contrast is obvious: a house is either in the process of being built up OR it is being torn down and falling into disrepair.
• In this Proverb, the author seems to be using a literal house (dwelling) to represent the family – those who dwell in the house. (House is sometimes used for both.)
• Thus, what is said here applies to both – the house in the sense of the structure, and the house – the family.
• The contrast is also between wisdom and folly.
• The wise woman is constantly building up the house… the structure (This seems to speak of upkeep and repairs.)
• The foolish woman is tearing it down.
» Tear down: to pull down, to break through, to overthrow, to destroy.
» I think it unlikely that he meant a woman was taking a hammer to her house and ruining it.
» Rather, she ruins it through the folly of neglect… not taking care of it… letting it fall into disrepair.
» As a result, it loses its beauty, its strength, and its value.
d. Wisdom maintains a house; folly lets it fall into disrepair.
• Wisdom says spend the money to get rid of the termites; folly says, “don’t worry about it.”
• Wisdom says, take the time to keep the house painted so that the wood doesn’t rot. Folly says, “I’ll worry about rotten wood when it rots.”
• Wisdom says, “Maintain your property for the sake of your testimony.” Folly says, “Who cares what the neighbors think.”
• Prov. 24:30-31 – Later Solomon speaks again of the fool who does not maintain his property.
How a House is Established: Through Understanding
1. Established: To be firm; be stable; be established; made secure; .made ready; cause to stand in an upright position,
a. This term is quite similar in meaning to building or repair.
b. The difference is that this term speaks of the result.
• Building and repairs are the actual construction and maintenance WORK to be done on the structure.
• Established seems to hint more of the finished product: a house that is safe, secure, and upright—still standing!
c. A man may build a house through dishonesty but he cannot establish it that way—for its foundation is rotten. (M. Henry)
2. The house is established through UNDERSTANDING: intelligence, insight, skill, reasoning, discernment.
a. The fact that the house is safe, secure, and still standing didn’t happen by accident or luck.
b. It was through understanding… skill… and insight.
c. It takes planning, effort, thought, skill, and understanding to maintain a house.
d. It requires non-stop maintenance… planning and work.
e. You can’t just build a house (or bring kids into the world; or start a business, a school, or a church) and expect that it will run itself… maintain itself and stay in good shape.
f. TO be established, it requires ongoing effort, skill, wisdom, and discernment.
How a House is Filled with Valuable Items: By Knowledge
1. Once the house is built and while it is being maintained, it also needs to be furnished.
2. Solomon states that by KNOWLEDGE all the rooms of this house will be filled with beautiful and valuable possessions.
3. Often, the Bible warns against accumulating wealth.
a. Those warnings are not so much against possessing wealth, but the warnings are against wealth possessing YOU (or me).
b. Material possessions are never spoken of as evil in the Scriptures. God made everything.
c. The warning is against LOVING them… hoarding them… being selfish with them… making idols out of them.
d. Material possessions are themselves neutral. The problem is our heart attitude towards them.
e. Because of the many warnings, I think some believers look suspiciously at a brother who may be wealthy—and that is wrong!
4. Here Solomon states that a house is filled with valuable treasures not by greed, dishonesty, and avarice, but rather by wisdom, understanding, and knowledge.
a. These possessions are seen in a good light because they were obtained through honest work, labor, accompanied by wisdom and knowledge.
b. Proverbs 12:27 says that the substance of a diligent man is precious. (same term as in 24:4)
c. Prov. 21:20 – “There is treasure to be desired and oil in the dwelling of the wise; but a foolish man spendeth it up.”
d. Because he is wise, he takes care of his house, and he doesn’t waste his money as the fool does. He is diligent and thrifty. That is wisdom.
e. Having a nicely built, well maintained house full of fine things CAN be the result of wisdom and discernment.
f. The man whose property is dilapidated and falling apart is mentioned later on in this chapter by way of contrast. That was the result of laziness and folly.
g. Here the well maintained property full of “all precious and pleasant riches” is the result of wisdom, understanding, and knowledge. The contrast is obvious.
h. When you see someone with a beautiful, well constructed, well furnished house, don’t assume that they have it because they are dishonest and greedy. That MIGHT be the case. But it also might be that they are hard workers, and have wisdom, understanding, and knowledge—all of which are good.
i. Instead of envying them, we should emulate their wisdom, understanding, and knowledge.
5. APPLICATIONS:
a. What Solomon says here is to be interpreted the way to build, maintain, and furnish a physical house.
b. But what he says about a house has many more applications.
c. In fact, it is also true of our LIVES!
• Jesus used the metaphor of building a house on either sand or a rock to describe one’s life.
• Paul also likened a Christian’s service to building a structure on a foundation—and wisdom needed to use good building materials.
• As believers today, our lives will also be built up (edified spiritually) by applying godly wisdom from appropriate portions of God’s Word.
• Our lives will be established (strengthened; made firm) through understanding. Paul prayed for spiritual understanding for the saints. We need it!
• Our lives can also be furnished unto every good work through knowledge. Therefore we should be growing in grace and in the KNOWLEDGE of the Lord Jesus Christ. Our goal ought to be that we might KNOW Him and the power of His resurrection.
• This will fill our lives with the beauty of the Lord—and the pleasant and precious riches that are ours in Christ will be manifested in our daily walk.
• Growing in the knowledge of Christ, we become spiritually prosperous.
Proverbs 24:5
A Wise Man is Strong
Introduction:
1. This proverb is usually linked together with verse six forming a unit of thought concerning the power of wisdom. (the 21st wise saying)
2. However, each part of this couplet stands alone and makes an independent statement about wisdom.
3. Verses 3-4 taught us that wisdom results in security and prosperity.
4. Verse five teaches us that wisdom results in strength.
5. This thought is so obvious and so important, that it is found in various other sayings and proverbs outside of the Bible too:
a. knowledge is power
b. brains are better than brawn
1. Wisdom results in strength. A wise man is strong.
a. Strong defined:
• It can mean might, power, strength, force…
• It is also used of a stronghold, fortification; a place or structure which is a safe place to reside against attacks.
b. The strength of which Solomon writes is not physical strength.
• A wise man does not necessarily have a physically strong body.
• He may be quite weak and puny physically. He may not be able to press 50 pounds… but with wisdom he is strong.
• Solomon is speaking about strength in another sense:
» It could refer to inner strength… or spiritual strength.
» It could also refer to being in a position of strength and power.
» Solomon seems to use the term here in a very generic sense: Strength in general: Material, physical, personal, social, political, or spiritual.
• Wisdom results in strength in lots of different settings.
c. This also implies the opposite: That a lack of wisdom (folly; ignorance) results in weakness.
• Prov. 19:2 – Also, that the soul be without knowledge, it is not good.
» Young men have lots of enthusiasm, zeal, ambition…
» However, they don’t have the wisdom that comes with hands on experience, practice, and even failure.
» Enthusiasm without knowledge or wisdom can result in disaster. That’s why God has ordained “elders” to rule in the church… not the youth.
• Desire and zeal without knowledge are not good for the Christian life either.
» A new believer often thinks that if he is going to get busy and DO something great for God… and often before he really has the understanding and knowledge to know what it is that actually pleases the Lord!
» The believer who has no knowledge of HOW to have victory over sin… will end up in failure… and sin! Read Romans 7.
» Prov. 10:21 – “The lips of the righteous feed many: but fools die for want of wisdom.”
» There are serious consequences for a lack of wisdom.
» Rushing into a decision or rushing into anything without knowledge… without thinking it through, leads to failure.
» Zeal and good intentions will not compensate for poor choices or foolish behavior based on a lack of knowledge.
• Prov. 1:29-31 – “For that they hated knowledge, and did not choose the fear of the LORD: 30They would none of my counsel: they despised all my reproof. 31Therefore shall they eat of the fruit of their own way, and be filled with their own devices.”
» This leaves a person in a very weakened condition.
» Nothing good comes from ignorance and a lack of knowledge.
» A wise man is strong… and an ignorant man is weak.
2. This principle is universal in its scope.
a. It is applicable in virtually every facet of life.
b. It applies equally well to young and old, male and female, and to the rich and the poor.
c. Wisdom is strength in every setting… on every continent… and to every group.
d. Prov. 4:7 – It’s not surprising therefore that Solomon states: “Wisdom is the principal thing; therefore get wisdom.”
• Principle: First; the best; the foremost; the choicest.
3. Consider some of the WAYS in which wisdom results in strength
a. Prov. 4:6 – Wisdom preserves and protects. That’s strength.
b. Prov. 21:22 – A wise man knows HOW to handle a situation properly.
• As a result, that puts him in a position of strength and power.
• Wisdom provides the “know-how” to get things done which in turn results in a position of strength.
• Wisdom also provides the discernment to know which plan to use… which method to employ…
c. Prov. 8:14 – Counsel is mine, and sound wisdom: I am understanding; I have strength. (vs.12 – Wisdom is speaking and says, “I have strength.”)
• A strong man might carry stone all day long from point A to point B. He may glory in his strength and glory in the size of the rocks he can carry.
• But a much smaller and weaker man who invented a wheelbarrow may be able to carry many MORE rocks than the stronger man.
• Wisdom says, “I have strength” and means it.
• Wisdom often makes difficult jobs much easier.
• Wisdom makes strong men out of weak men.
• Wisdom can put a weak man in a position of strength.
4. A wise man can accomplish through wisdom that which a strong man could not accomplish through his superior physical strength or might.
a. II Sam. 20:15-22 – One wise woman prevented her whole city from being destroyed and hundreds of people from being needlessly slaughtered.
b. Ecc. 9:13-15 – Solomon tells a story of a small city surrounded by a powerful king and his army. But the city was delivered from destruction by means of one wise old man.
c. From that Solomon concluded the following:
• Ecc. 9:16 – Wisdom is better than strength.
» The wise man sharpens his ax and can cut more wood faster than a man who may be physically stronger than he is… who has not employed wisdom and is using a dull ax.
• Ecc. 9:18 – Wisdom is better than the weapons of war.
» Psalm 144:1 – True wisdom teaches the soldier to rely upon the Lord. Wisdom is being taught by God to use what you have in the most effective way.
d. Ecc. 7:19 – “Wisdom strengtheneth the wise more than ten mighty men which are in the city.” In other words, one wise man is stronger than 10 mighty men in the safety and security of the city!
1. Wisdom and knowledge are power and strength.
a. Thus, increasing in knowledge increases strength.
b. Don’t ever stop learning.
c. Information and knowledge is always valuable… and it continues to increase one’s position of strength.
2. For example, consider espionage.
a. The more knowledge and information we have about our enemy, the stronger position we are in to deal with threats from them… and in negotiation with them.
b. When it comes to espionage, knowledge is strength. Increasing in knowledge increases our strength.
3. This is true in the business world too: Knowledge is power.
a. The business man who has knowledge usually does well.
b. If he knows his customers and what they want; if he knows his product; if he knows the marketplace; if he knows how to improve his product… he will do well.
c. And the man who increases knowledge increases his business!
• If he keeps up with the latest trends…
• If he stays informed as to all the new technology available…
• If he stays knowledgeable about political issues, new laws and government rules, etc.
• As he increases in knowledge, he will increase in strength.
4. II Pet. 3:18 – In the spiritual realm, as we grow in grace and in the knowledge of the Lord Jesus Christ, we are growing in strength, spiritually.
a. Ignorance of the Bible is our downfall.
b. But those who increase in spiritual wisdom are also strengthened with all might (Col. 1:9, 11).
c. There is clearly a connection between spiritual knowledge and spiritual strength.
d. The believer who increases in spiritual wisdom and knowledge is strong—but not strong in himself. He is strong in the Lord and in the power of His might.
e. The spiritually wise man recognizes his own weakness and therein lies his true spiritual strength.
f. He finds Christ to be his stronghold… his strong tower, into which he finds refuge; he is surrounded with the power of God on all sides, by which he is kept by the power. Wisdom tells him to ABIDE in that place… and therein lies his strength.
g. Christ is his wisdom. In Him are hid all the treasures of wisdom and knowledge. And the indwelling LIFE of Christ is his strength.
5. Prov. 18:15 – The heart of the prudent getteth knowledge; and the ear of the wise seeketh knowledge.
a. Seek after wisdom. Get all the wisdom you can get. Seek it until you GET it!
b. It puts you in a stronger position, and in a safer and more secure place.
c. It enables you to accomplish so much more… and avoid so many mistakes.
d. A wise man is strong… and the wiser he gets, the stronger he grows.
Proverbs 24:6
The Need for Wise Counsel
1. The proverb encourages that its readers get wise COUNSEL.
a. Counsel defined: Advice; guidance.
2. The proverb encourages wise counsel before declaring WAR.
a. War is something you don’t want to jump into quickly without thinking it through.
b. War involves the lives of many people.
c. War has exceedingly serious consequences.
d. There are a lot of questions that need to be answered BEFORE you decide to go to war.
• What exactly is our reason for going to war?
• Is it the right thing to do? Is the cause just?
• Do we have enough troops? Equipment? Finances? Other resources?
• Can this war be won?
• How will the enemy strike back?
• What tactics will they use? Are we prepared to meet them?
• What is the battle plan? Will our strategy be successful?
• Is this the right time?
• How will this affect our relationship to the surrounding nations?
• What kind of an outcome do we expect?
• What will be the long term consequences?
• Is what we gain in victory worth the effort… the loss of life… the cost?
• Are the people behind us in the effort?
• Do they know the cost and are they willing to pay the price?
• Do they have the stomach for a protracted war?
3. No one man has all the answers to all the questions.
a. That’s why counsel is so important and necessary.
b. Wisdom demands that counsel be sought from experts in various fields before engaging in such an endeavor.
c. Keep in mind that Solomon just equated wisdom and knowledge with STRENGTH. (vs. 5)
• If there is one thing you need in wartime, it is strength.
• And the more you know, the stronger position you are in.
• Ignorance is weakness; knowledge is strength.
• Hence, a wise general will seek out all the pertinent information he can get.
• He needs to have his questions answered and answered correctly.
• Thus, he is not simply to seek for counsel. He is to seek for WISE counsel.
• Not all counsel is wise.
• A foolish general might seek counsel from men who will tell him what he wants to hear. That is foolish counsel—and dangerous.
d. Realizing all this, a general is to seek counsel from WISE men who are knowledgeable, and may give him information that he doesn’t want to hear—but NEEDS to hear.
e. Getting good, wise counsel could mean the difference between victory and defeat—and could prevent a heavy loss of life and treasure.
f. Prov. 20:18 – “Every purpose is established by counsel: and with good advice make war.”
4. Of course, getting wise counsel involves HUMILITY.
a. It requires the general to admit that he doesn’t have all the answers.
b. It means that the Commander in Chief needs to seek advice from those under him.
c. PRIDE would say, “I’m in charge. What I say goes. I make all the decisions around here. I don’t need the advice of those in much lower positions.”
• Prov. 12:15 – “The way of a fool is right in his own eyes: but he that hearkeneth unto counsel is wise.”
• Fools don’t want advice. They don’t want to listen. They think they know it all already.
d. HUMILITY says, “I don’t know everything. I don’t have all the answers. I need help. I need advice… and I’m willing to go looking for it… to those who are better informed and more experienced in these areas than I am.”
• Prov.1:5 – “A wise man will hear, and will increase learning; and a man of understanding shall attain unto wise counsels.”
• Prov. 11:2 – “When pride cometh, then cometh shame: but with the lowly is wisdom.”
5. What Solomon says about making war should be applied to making any BIG decision in life that has serious and long lasting consequences.
a. It could be applied to seeking to get married, seeking a school, changing a career, going into the ministry, moving to Wyoming, or any big decision. They all require wisdom… and wise counsel.
b. Just as a general who is considering going to war asks a long series of questions, so should WE when we contemplate a big decision.
• Why do I want to do this? What is my real motivation?
• Do I have what it takes to finish?
• Have I counted the cost? Is it worth the cost?
• What will be the long term consequences?
• What if I change my mind?
• Will this be good for my spiritual life? Is this good for my family’s spiritual well being?
• What about the testimony of the Lord?
• Is this the right time?
• Is this really the will of the God for my life?
• Can I do this in good conscience?
• How will this affect others?
• Are the immediate benefits worth the long term cost?
c. Proud folly says: I can answer all those questions myself. Why should I ask for counsel? They will just tell me all the things I don’t want to hear!
d. Humble wisdom says: I don’t have all the answers. I need some wise counsel from older, more experienced believers who have been down this pathway before. I don’t want to be sorry later.
e. Remember: Prov. 11:2 – “When pride cometh, then cometh shame: but with the lowly is wisdom.”
1. Solomon takes this a step further – building on his previous point.
a. In making a big decision (like war) you need wise counsel.
b. Now he adds, in a MULTITUDE of counselors there is safety.
c. Don’t just get counsel, get a LOT of it!
d. One expert (through experience) might be aware of dangers or pitfalls that others are unaware of.
e. Another expert might see a benefit which others may not see.
f. Ask a variety of experts.
g. Not every godly counselor is going to give the same answer. Remember, counsel is ADVICE from men.
h. Advice from men is not a “Thus saith the Lord.”
i. Sometimes men with the best of intentions, give poor advice.
j. It needs to be weighed and examined in light of God’s Word… and the circumstances on the ground.
k. It is helpful to get different perspectives… looking at the same situation from different angles.
l. Hence, in a multitude of counselors is safety. And pray for wisdom from above to sort it all out.
2. Prov. 11:14 – Solomon said the same thing in this chapter—but adds one other detail: Without that counsel, the people FALL.
a. Thus, he puts forth two possible approaches and two consequences.
• A multitude of counselors leads to safety.
• A lack of counsel leads to a fall.
• Interestingly, pride leads to a fall too.
• Prov. 16:18 – “Pride goeth before destruction, and an haughty spirit before a fall.”
3. Prov. 15:22 – Note the same pattern here—with an added detail.
a. “Without counsel purposes are disappointed: but in the multitude of counsellors they are established.”
b. Again, a lack of counselors leads to a fall, called a DISAPPOINTMENT = broken; thwarted; nullified.
c. But with a multitude of counselors, your plans are ESTABLISHED. (will stand; be firm; endure; fulfilled)
d. In other words, safety and success are the result of many counselors.
e. A fall, disappointment, and defeat are the result of a lack of godly counsel.
f. Choose your pathway wisely.
• One path is the way of wise humility which leads to safety and success.
• The other path is the way of foolish pride which leads to a fall… failure… disappointment.
• Which course will you pick?
g. It should be again pointed out that these are proverbs – little nuggets of truth. However, they are not promises in each and every case. They do not cover all the possible situations, but are generalities. Sometimes foolish generals win the war. Sometimes the best advice does not prove successful.
h. Ecc. 9:11 – “I returned, and saw under the sun, that the race is not to the swift, nor the battle to the strong, neither yet bread to the wise, nor yet riches to men of understanding, nor yet favour to men of skill; but time and chance happeneth to them all.”
i. But in the vast majority of cases, a multitude of counselors leads to safety.
4. In summary, the warning/exhortation here is to get counsel before you make a big decision or choose a course of action.
a. Get the facts FIRST.
b. We have some similar proverbs in our culture too:
• Look before you leap!
• Don’t bite off more than you can chew!
• Don’t start something you can’t finish!
c. Knowledge is strength. Get all the knowledge you can through wise, godly counsel.
Proverbs 24:7
Wisdom is Too High for a Fool
Introduction:
1. Solomon has made a number of important statements concerning knowledge and wisdom in this section.
a. Vs. 3 – Through wisdom and understanding, a house is built and established. (wisdom builds up a house and makes it firm)
b. Vs.4 – By knowledge a house is filled with riches. (wisdom prospers)
c. Vs.5 – A wise man is strong. (wisdom is strength)
d. Vs.6 – Wisdom is needed before engaging in major projects and making important decisions, like waging a war.
e. Vs.6 – There is safety in obtaining lots of wise counsel.
2. Solomon makes another statement about wisdom in verse 7: it is too high for a fool.
1. The English word wisdom appears 54 times in the book of Proverbs.
a. However, this particular form of the word for wisdom appears only 4 times in Proverbs (and once in the Psalms).
b. It is defined as follows:
• Wisdom: i.e., the content of a specialized understanding. Wisdom; prudence; insight; the capacity to use knowledge properly.
• There is no real distinction in meaning – just different forms of the same root.
• In other words, it is a very COMMON word in this book of wisdom.
• Proverbs is a whole book about wisdom… looking at wisdom from every angle… how it behaves in various situations… how it is contrasted from folly… and its practical results.
2. This particular proverb makes one simple statement about wisdom: it is too high for a fool.
a. “Too high” defined:
• Exalted; lifted up; high; tall; lofty.
• It can be used in a bad sense: Haughty; arrogant; —but that is not the case here.
• Here it speaks of that which is lofty and exalted… high… and even out of reach.
3. Wisdom is too high for a fool in that it is out of his reach.
a. Wisdom is like the jar of cookies that are on a shelf that is too high for the little boy to reach.
b. As long as the fool REMAINS a fool, wisdom will be out of his reach.
c. Prov. 17:24 – The eyes of a fool are in the ends of the earth.
• In other words, he is looking in all the wrong directions—on purpose.
• The fool doesn’t really WANT to find it… for he knows deep down inside that true wisdom condemns him and his lifestyle.
• When Lady Wisdom cries out to him, he plugs his ears and looks in the other direction.
• Wisdom will remain out of his reach.
d. Prov. 14:6 – “A scorner seeketh wisdom, and findeth it not.”
• As long as he scorns wisdom, he will never find it—even if he seems to be seeking it.
4. Obtaining wisdom for the fool begins with REPENTANCE – a change of mind and heart.
a. First, the fool needs to change his mind with respect to who he is. He needs to see himself as a scorner and a fool.
• Prov. 1:22 – Fools hate instruction. That needs to change before the fool can reach and obtain wisdom.
» Fools are characterized by pride. “I don’t need any advice. I know it all.”
» The fool needs to humble himself and recognize his NEED for help… his need for counsel and advice.
» He needs to change his mind from “I don’t need any advice” to “I really need advice!”
» Thus, a fool first needs to see that he IS in fact, a fool.
» He needs to recognize his folly and to recognize the foolish things that he has said and done.
» Wisdom will always be out of his reach until he learns to humble himself.
• Prov. 12:15 – The way of a fool is right in his own eyes.
» Until the fool sees that his foolish ways are NOT right, wisdom will remain out of reach.
» Until he changes his mind about himself and his ways, the fool will remain in his folly, and wisdom will remain out of his reach… beyond him.
» He needs to change his mind as to who he is.
b. Secondly, he needs to change his mind concerning who GOD is.
• Prov. 1:7 – The fear of the LORD is the beginning of knowledge.
» After acknowledging his sinful and foolish condition, the fool needs to acknowledge who God is—a God of all wisdom.
» A reverential FEAR of God is the beginning or initial step along the way to obtaining wisdom.
» True wisdom and knowledge are found in the Lord.
• Prov. 1:1-2 – The inspired words of this book are God’s words of wisdom designed to PROVIDE wisdom for the fool and the inexperienced.
» The fool needs to see that God’s WORD is a treasure chest of wisdom.
» This is quite a change of mind—a change of attitude.
» Before the fool assumed that he needed no wisdom, no counsel, and no advice.
» He needs to humble himself, see his need for wisdom and see GOD as the Source of all true wisdom.
» He needs to change his mind about who God is.
c. Thirdly, the fool needs to learn to LISTEN to the words of wisdom.
• Prov. 1:5 – A wise man will HEAR.
» This is a big step for the young fool.
» It is humbling for a “know it all,” to stop and listen to the words of advice from God’s Word or from a wise man.
» Prov. 18:2 – A fool has no delight in wisdom.
» Prov. 17:16 – Wherefore is there a price in the hand of a fool to get wisdom, seeing he hath no heart to it?
• He will never listen to advice until he sees the value of it.
» The fool needs to first learn that wisdom is valuable and good… and that folly is, well… foolish!
» That requires a radical change of mind. Usually that comes with growing up… but not always.
» Some people never seem to grow up. Wisdom will always be too high for them.
• Prov. 10:23 – It is as sport to a fool to do mischief.
» As long as he is having so-called “fun” in his sinful folly, he will never hunger after wisdom.
» He will never seek after wisdom.
» Usually, his “fun” has to come to a halt before the fool turns around.
» Often times the Lord will allow his “fun” to become old… just not fun anymore.
» Sometimes his “fun” will have painful consequences that are anything but fun. This will often result in a change of mind and heart for the fool.
» But unfortunately, not for all fools. Even suffering the ugly consequences of their folly will not turn around the most stubborn of fools.
» And until there is that change of mind, they are in no place to LISTEN to the words of wisdom.
d. Fourthly, the fool needs to humble himself and TAKE the advice.
• He needs to actually DO what he is counseled to do by a wise counselor.
• Usually, when the book of Proverbs speaks about “hearing” words of wisdom, it implies more than just the vibrating of the eardrums. It usually speaks of DOING and OBEYING.
1. Here Solomon states that the fool does not open his mouth in the gate.
a. The gate was the place in the ancient city where the legal and judicial matters were considered.
b. It was the place where the elders and the leaders of the city gathered.
c. It was the place where many important business deals were conducted by the wealthy men of the city.
d. It was the place where the wise men gathered for intelligent conversation to discuss the issues of the day.
e. The gate was the place where intelligent, wise, important, successful, and wealthy men gathered.
f. And the FOOL would not even open his mouth there! He is not part of that crowd and never will be.
2. In other words, the fool would never become a leader in the community.
a. The fool would never become a judge or a lawyer.
b. The fool would never become a city leader or tribal elder.
c. The fool would never become a successful business man.
d. The fool will have nothing to add to intelligent conversation.
• When the fool comes to the gate of the city, where the wise men of the city gather for intelligent discussion, he will have nothing intelligent to say.
• He won’t be able to open his mouth and join in on that conversation.
• The discussion will be “too high” for him.
e. As long as the fool clings to his folly, he will never be wise, wealthy, or successful.
f. He will never be a respected member of the community.
3. Others see in this statement a picture of the fool standing at the gate of the city to be JUDGED for some crime he has committed because of his folly.
a. When he stands before the Judge, he will have nothing to say in his defense.
b. His folly condemns him. His mouth is shut.
4. Either way, this serves as a serious warning to the youth: DO NOT remain a fool.
a. If you are still clinging to your folly, then NOW is the time to repent: Change your mind, your attitude, and then demonstrate the fruits of repentance by changing your behavior.
b. Then you will be well along on your way to wisdom.
c. Until then, wisdom will remain “too high” for you.
d. The cookie jar will always be out of your reach.
5. Prov. 1:1-5 – However, the purpose of this book is so that young, inexperienced people can BECOME wise.
a. Nobody should ever read this proverb and say, “Poor me. Wisdom is out of reach for me. It’s too high for me. I’m a fool and I’ll never be anything else.”
b. God doesn’t want wisdom to remain out of your reach.
c. It is very much IN your reach.
d. But it requires a heart that is willing to listen and follow.
e. If the heart is right, ANYONE can obtain wisdom.
f. The cookie jar is low enough for a little child with a right heart attitude of humility.
g. But it is high enough to be just out of reach for the arrogant fool.
Proverbs 24:8
Mischievous Scheming
1. Solomon is describing a certain kind of person in this passage.
a. This proverb serves as a warning to us all: this kind of person exists—so watch out! Beware!
b. He is describing a “proverbial” kind of person whose traits are almost universal. (By universal, we don’t mean that everyone possesses these traits, but rather that every society has such people in their midst.)
2. The particular kind of person being described is the one who plans to do EVIL.
a. Evil: Wicked; evil; injurious to others; that which breaks, shatters or hurts; to cause distress to others; that which results in injurious effects on man, either as physical or emotional harm to the person or a painfully unpleasant experience.
b. There are a few different terms translated “evil,” but this one seems to emphasize inflicting harm or injury on others.
3. Note that this person is one who DEVISES to do evil.
a. He is constantly plotting to cause injury to others… he devises ways to cause distress to others, to be injurious either physically or emotionally.
b. Devise: To think; calculate; invent; imagine; to plan to plot; to purpose.
c. His intentions are malicious.
d. This term was used in Gen. 50:20 when Joseph’s brothers plotted evil against him – “But as for you, ye thought evil against me; but God meant it unto good.” They planned and plotted a way to get rid of their brother. It was an evil and sinister plan.
e. Solomon mentioned this kind of person previously in verse two:
• Their hearts are continually studying ways to be destructive. (Study: muse; mutter; meditate; devise; plot –that’s what goes on in their heart.)
• Their lips are constantly talking about mischief. (On the inside, they are continually musing on ways to be destructive; on the outside, it eventually comes out of the mouth.)
• It is the KIND OF PERSON they are. It is on their minds and hearts constantly and it overflows out their lips.
• Eventually, it becomes action—when they bring their evil devices to pass.
4. Prov. 6:16, 18 – A heart that deviseth wicked imaginations is one of the six things that the Lord especially hates.
a. God hates the heart that devises such wicked plans and he hates the feet that carry the person to carry out his wicked plans.
b. Obviously, this is figurative language. God doesn’t hate his feet and toes. God hates the execution of his evil plots.
c. Beautiful are the feet of those who bring good tidings… but cursed are the feet that bring trouble everywhere they go.
1. The one who devises to do evil is a mischievous person.
a. Mischievous: One who plans and plots, usually with evil intent: a schemer.
b. Psalm 10:2 – The psalmist prayed that the wicked would be snared in their own schemes. (“Let them be taken in the devices that they have imagined.”)
c. The Hebrew term translated “person” here is baal.
• Thus, the rendering of the phrase translated “mischievous person” is literally, “lord of mischief” or “master of schemes.”
• It is not a compliment. It means that he is a master at what he does: stirring up trouble and devising evil schemes.
2. The warning in our proverb is the fact that such people do exist.
a. They sit around plotting and planning injury to others.
b. Only the Lord knows what drives such people.
c. What we DO know is that it originates in a sinful fallen heart.
d. Perhaps they feel cheated in life… perhaps others injured them… perhaps they are jealous… perhaps they are holding a grudge… or perhaps it has become a sport to them to do mischief.
e. Prov. 10:23 – “It is as sport to a fool to do mischief.”
f. Some people simply enjoy causing trouble… they enjoy causing distress to others.
g. This is simply a warning that such people exist. Do what you will with the warning!
h. It’s pretty clear however, that Solomon is warning us so that we will stay away from such people—and especially that we would not be drawn in to their evil schemes.
3. You may know this person already. You may know several of them.
a. Perhaps you have one in your family… and he or she is always stirring up trouble.
b. Perhaps you work with one… or for one.
c. Perhaps there are some at school.
d. Perhaps he lives a couple of doors down from you and causes distress to the whole neighborhood.
4. Nobody likes this kind of person.
a. To him making mischief is a game—a sport.
b. Prov. 14:17 – A man of wicked devices is hated. The schemer might think it’s great fun, but nobody else does. He is hated.
c. This is good warning to young people.
• There will be kids at school who like to think up ways to cause trouble for others… for other students or for the teachers.
• Other young people might seem to laugh with him and to go along with his schemes—but don’t be fooled by what they do and say outwardly.
• On the inside, nobody likes a troublemaker.
• They know that if this guy causes trouble for others on his list, you might be the next one on his list!
• Other trouble makers might think it’s a sport, but for the most part, a man of wicked devises is hated.
• Stay away—even if he seems to cause the crowd to laugh and even if he appears to be having fun.
d. Prov. 12:2 – Not only do sensible men hate the evil plans of this schemer, but God also hates it!
i. What a contrast in this passage: Good men obtain God’s favor. Those who devise evil obtain God’s condemnation.
e. Prov. 6:12-15 – This kind of person is incorrigible.
• He is continually devising evil and it has become a lifestyle.
• He seems to get away with it for a while.
• However, the day is coming when he will be taken in the snare of his own making.
• His calamity will come suddenly, and without remedy. There will be no one to bail him out this time.
• You just can’t go around causing trouble for others indefinitely before you are exposed and dealt with—one way or another.
• If not in this life, surely, in the life to come.
1. This man shall be CALLED a mischievous person.
a. He is called “a mischievous person” by others.
b. Even though he may seek to keep his scheming secret, it shall be discovered. You can only hide that kind of thing for so long.
c. He earned his reputation of being the “lord of mischief” or “master of schemes.”
d. In other words, it doesn’t take long to figure this guy out… to figure out where he is coming from and what he’s up to.
e. He has earned a reputation as a mischievous person: a schemer.
f. Even though when this person is boasting of his plots people may laugh and appear to go along with him, people take notice of what KIND of person he or she is.
g. When he is out of sight, word gets around quickly: this person is a troublemaker!
h. He is CALLED a mischievous person. That becomes his name… his reputation. His reputation precedes him. It becomes common knowledge—and it doesn’t take long to earn such a reputation.
i. But once you have earned a reputation, it is difficult to shake.
j. People will always be wondering what you’re up to now… what kind of plans and plots are being devised.
k. It’s best not to earn that reputation in the first place.
2. This man earned a reputation by his DEEDS.
a. In fact, our deeds become our reputation… our testimony.
b. We can either build up a testimony as a troublemaker, or we can establish a testimony as one who loves the Lord and serves Him… as demonstrated by our lifestyle.
c. Deeds do matter. Over time, they demonstrate character and ultimately earn a reputation—either good or bad.
d. The person Solomon describes in this proverb earned his reputation. Therefore, he shall be called (by all who know him) a mischievous person.
3. The obvious application here is to AVOID such persons!
a. Cf. Prov. 24:1-2 – Don’t envy their superficial popularity and don’t desire to be with them. Avoid them! They are nothing but trouble… and so are their friends. Birds of a feather flock together.
b. Remember, evil communications (evil company) corrupts good manners.
4. Psalm 37:7-9 – Here is a word of exhortation to those who find themselves in the middle of trouble that had been stirred up by a “master of mischief.”
a. Take it to the Lord in prayer and REST in Him. Don’t fret or worry over it, but rather, leave it in God’s hands.
b. In the meantime, don’t get drawn in. Cease from anger. Don’t allow yourself to become embroiled in the midst of the trouble.
c. And remember, that the masters of schemes will eventually be dealt with by the Lord Himself.
Proverbs 24:9
The Thought of Foolishness is Sin
Introduction:
1. This proverb is connected to verse eight. It is the second part of the 23rd wise saying in this section of Proverbs.
2. Verse eight described a “mischievous person” as one who devises or plans to do evil.
a. He is constantly plotting to cause injury to others… he devises ways to cause distress to others, to be injurious either physically or emotionally.
b. Thus, the rendering of the phrase translated “mischievous person” is literally, “lord of mischief” or “master of schemes.”
c. This is what he shall be called because he EARNED this reputation by the evil, injurious things he plans and carries out against others.
3. Now Solomon takes this same thought a little further.
a. This is a synthetic parallelism. In this kind of parallelism, the second line or verse adds to the previous thought.
b. To interpret verse nine, it must be kept in mind that it is connected to verse 8 (which is not always the case in the book of Proverbs).
c. In verse nine, Solomon adds some meat to the skeleton. He adds more details to his description of the “lord of mischief.”
1. Foolishness here as elsewhere in the book of Proverbs speaks of immoral folly.
2. Thought defined:
a. Strong’s: Plan; purpose; device; usually an evil plan; mischievous purpose.
b. Dictionary of Bible Languages: What is thought and intended by a thinking person; a general wickedness with a focus on the thought processes that occur in plotting wickedness.
c. Zodhiates: The plans and purposes of the mind which give rise to one’s actions.
d. This term speaks of in inner thought life of a person.
• It includes his thoughts AND his intentions – what he would LIKE to do.
• These are the thoughts that give rise to evil actions – but the thoughts PRECEDE the actions.
3. Thus, this term adds a new point to what was said in verse eight.
a. Verse 8 spoke of the man who was “devising evil.”
• This man was planning and plotting evil with the intentions of carrying out those plans.
• We noted last time that this term was used in Gen. 50:20 when Joseph’s brothers plotted evil against him. They devised to DO evil and actually carried out their plan.
b. Verse 9 is very similar in meaning, but note that it does NOT include the words “to do.”
• The distinction is not so much grammatical as it is conceptual.
• In verse 8, the “lord of mischief” is planning an evil scheme so that he might carry it out.
• In verse 9, there is no mention of carrying it out. It is the thought stage ONLY.
• Solomon’s point seems to be that even the thought stage is SIN.
• Take radical Islam for example. From among that ideology, some become suicide bombers.
» But there are many others who may cheer them and agree with them, but who do not actually blow up themselves and others.
» Perhaps some would like to, but do not carry out their plans for other reasons: family, fear, cowardice, would do so if their family could be left enough money but cannot find a sponsor.
» This proverb states that even THINKING such thoughts is sin regardless of whether they are carried out or not.
• Consider another example of the man who really wants to steal his co-workers new iPhone.
» He has been watching where he leaves it at lunch every day.
» He has thought through an elaborate scheme on exactly how to do it.
» However, he doesn’t do it—because he is afraid if he gets caught, he loses his job… or loses his reputation…
» Solomon’s point is that even the planning stage is sinful.
» To God, sin is sin.
» We know of no mortal or venial sins as Christians. All sin separates us from fellowship with a holy God.
» Thus, to the Lord, the thought stage is sin just like the actual carrying out of the evil thoughts.
4. It is human nature to assume that sin must involve action.
a. Jesus dealt with this misconception in the gospels.
b. Matt. 5:27-28 – The Scribes and Pharisees assumed that as long as they didn’t actually commit the sin of adultery, that they had fulfilled the Law.
• Jesus pointed out that even the thought stage… the internal lustful thoughts were equal to the sin of adultery.
• It is possible to THINK evil, lustful thoughts, and to WISH that you could carry them out… but for various reasons, never carry it out.
• Perhaps the opportunity never arose. Perhaps you are afraid of getting caught… of being discovered.
• But just because the thoughts were never carried out, that does not mean that no sin occurred.
• The THOUGHT of foolishness is sin.
• And keep in mind that foolishness is not childishness or silliness. It is immoral folly.
• Sin is sin in God’s mind… when in the thought stage or the action stage.
• Jesus’ point here is that it is the SAME sin.
» The thought is the embryo of the action.
» Unabated anger leads to murder.
» Unabated covetousness leads to stealing.
c. There is a connection between the thought stage and the action stage.
• Prov. 23:7 – Solomon wrote earlier: “For as he thinketh in his heart, so is he.”
» This is a far more accurate description of what a man is really like—what he THINKS.
» Some men are masters at disguising what they really think. (hypocrites)
» God knows what’s really going on on the inside: in their mind and heart.
» The man who on the inside is plotting and planning evil schemes IS evil… whether he carries out the schemes or not.
» The THOUGHT of foolishness is sin.
• BOTH the evil thoughts and the evil actions are sinful in God’s mind.
d. In fact most sins we commit are premeditated—at least for a little while.
• We usually think before we act.
• Even in those circumstances where the action is impulsive and spur of the moment, thoughts DO occur in the mind before we strike.
• It may be momentary, but our hands and mouths need to get instruction from the brain before they act.
• Our proverb seems to be speaking of sins of premeditation more than impulse, but either way, the THOUGHT of immoral folly is SIN.
5. Plotting evil is sinful – even in the thought stage. This is applicable to many settings.
a. In the workplace: Businessmen often sit around thinking up ways to increase business. That’s what they do.
• But sometimes the conversation can go sour.
• Thoughts of cheating, misrepresenting, scamming, and other shady practices may become the topic of conversation.
• The believer is to have no part in that. Even if he would never DO such a thing, even the thought stage is sin.
• It’s time to stand up and say in love, “This is wrong.”
b. In the schoolyard: Kids may stand around in a gang and start plotting some mischievous scheme. If you are in that circle and listening to their evil plan, even if you don’t plan on joining in on the actual commission of the trouble, the thought stage is sin!
• It’s time to pick some new friends—or rebuke these plotters.
• Psalm 1:1 – “Blessed is the man that walketh not in the counsel of the ungodly, nor standeth in the way of sinners, nor sitteth in the seat of the scornful.”
• You might think that the thought stage was just talk… and nothing would come of it. You might dismiss it as just foolishness or jest.
• But such foolish talk is much worse than you might have assumed.
• Solomon says that the THOUGHT of foolishness is sin.
c. It is easy to get caught up in the thought stage… and before you know it, it develops into the action stage.
d. Maybe you never planned on getting involved in the action, but it is easy to get swept away before you know it.
e. Phil.4:8 – The Lord has commanded us what kind of things we are to THINK on—and this list does not include “devising to do evil.”
1. In this part of the proverb, the lord of mischief who devises evil plans is also a scorner.
a. The two concepts are linked together in this proverb: troublemakers are also scorners.
2. Scorner: To mock; deride; to scoff; to speak in derision; to boast arrogantly against; to show no respect for (especially for those in positions of authority).
a. The scorner makes the internal thoughts external verbally.
b. And his verbiage is harsh and odious.
c. He outwardly mocks others.
d. Job 16:20 – Job lamented: “My friends scorn me.” They mocked him and ridiculed him.
e. Ps. 119:51 – “The proud have had me greatly in derision.” The psalmist also experienced the pain of being ridiculed and scorned.
f. Nobody appreciates a scorner. He is an abomination to men.
3. The scorner is an abomination to men.
a. Prov. 29:27 – He is especially an abomination to just men who walk uprightly.
b. Generally speaking, men do not LIKE troublemakers. Men do not appreciate those who plot evil. (Other troublemakers excluded.)
c. But the divide is even deeper between the troublemakers and those who do things right… who walk uprightly… and expect that others do the same.
d. Prov. 14:17 – A man of wicked devices is hated. The schemer might think it’s great fun, but nobody else does. He is hated.
• We looked at this verse last time.
• Nobody likes a man of wicked devices.
• Nobody likes a scorner.
• He is an abomination to men.
Proverbs 24:10
Fainting in the Day of Adversity
Introduction:
1. In this proverb, Solomon states the obvious: if you faint in the day of adversity, your strength is small.
2. Those of us who have fainted in the day of adversity know this all too well.
3. Solomon doesn’t command anything here. He doesn’t even give us a warning. He simply makes a statement.
4. But don’t forget the purpose of a proverb: they are concise, abrupt statements designed to make us stop and THINK.
5. If we take the time to stop and think about it, then the proverb has served its purpose.
TERMS:
1. FAINT:
a. Strong’s: To sink down; to be disheartened.
b. Dictionary of Bible Languages: Hang limp; be feeble; i.e., be in a state of lacking power or force; lose courage; be discouraged; give up; to have a feeling or attitude of hopelessness and lacking courage to resist an opponent.
2. ADVERSITY:
a. Strong’s: Distress; anguish; trouble; tribulation.
b. Dictionary of Bible Languages: A state of very unfavorable circumstance, with a focus on the emotional pain and distress of the situation.
3. This expression “faint in the day of adversity” has been variously translated:
a. If you lose courage in the day of trouble… (Darby)
b. If you are weak in a crisis… (GNT)
c. If you are slack in the day of distress… (NASB)
d. If you give up when trouble comes… (NCV)
e. If you falter in times of trouble… (NIV)
f. If you fail under pressure… (NLT)
4. Unfortunately, discouragement is a part of everyday life.
a. We all get discouraged.
b. We hear bad news virtually every day.
c. We get discouraged when we hear what is going on in the world… and in our country.
• Moral standards are falling worldwide.
• The economy has taken a nosedive and doesn’t seem to be making a comeback any time soon.
• The wars in Iraq and Afghanistan seem endless.
• People are losing jobs and are struggling.
• Things often look hopeless.
• Morally and spiritually, things are not going in a good direction.
d. We get discouraged when we hear bad news about friends and family.
• Accidents, illnesses, divorces, drug abuse, victims of crimes, etc.
• The old saying has some truth to it: no news is good news – because usually news is bad…
e. We get discouraged when we hear bad news about our brothers and sisters in Christ.
• Almost daily we hear of a brother in Christ who has fallen away or got involved in sin.
• We hear of pastors getting discouraged and quitting…
• Believers getting discouraged and don’t come to church anymore…
• We are continually hearing about churches who have let down their guard… and have let down their standards… or have been drawn away into some “ism” or has split.
• We seem to be on an irreversible spiritual decline. That’s discouraging.
f. We live in a cursed earth with 7 billion sinners.
• Therefore, bad news is relentless.
• It comes in wave after wave…
• We don’t seem to have time to emotionally recuperate from one wave before we are knocked over by the next.
• You can take it for a while, but sooner or later, eventually, it catches up to us and becomes overwhelming.
• We FEEL like can’t take it anymore. It wears us out… it drags us down… it zaps us of our strength… and we become weary and worn.
• Our heart sinks down… we are dismayed… and a feeling of depression may take over.
g. This is what Solomon means when he says, “fainting in the day of adversity.”
• The precise KIND of adversity varies from one person to another… and from one period in our lives to another.
• But the response of “fainting” is universal among men and women.
• It is what Paul describes as a “temptation or testing that is common to man.”
5. Matthew Henry made a wise observation: “And often those that are most cheerful when they are well, droop most when anything ails them.”
a. In other words, those who are given to emotional highs are also given to emotional lows.
b. I have seen this often over the years. Those who appear to be inordinately upbeat and become “over the top” excited about good news are just as prone to become inordinately downbeat – discouraged about bad news.
c. Some people are just more emotional than others.
d. Those folks especially need to be careful about discouragement.
6. If you have or ARE experiencing discouragement – you are in good company. This subject is dealt with in the Bible from cover to cover.
a. Prov. 13:12 – Hope deferred maketh the heart sick:
• We have all had our heart set on something that we imagined or hoped would come to pass… but time goes on and it seems like it’s NOT going to come to pass.
• When our wishes, hopes, and dreams do not come to fruition, it can cause discouragement.
• Sometimes because our will is not always the same as God’s will.
• Sometimes we pray for years—decades—and see no answer. It can be discouraging.
• This too is part of life. Our hopes don’t always come to pass. This is one of the facts of life.
• It can cause great discouragement if we allow it to.
• I Cor. 10:13 – Remember that God will NEVER take us beyond what we are able to bear. That is a promise—regardless of how discouraging things may appear to the natural eye.
• God tests our willingness to wait… to trust… to rely on Him… He tests our faith and our faithfulness.
• Don’t get discouraged and quit—especially in light of God’s promise. Strength and grace are available for what He sends our way.
7. In times of adversity, often times our hands hang down and our knees grow feeble and we are good for nothing.
a. We become easy prey for our adversary.
b. We are not fit for service for Christ.
c. And spiritually this can result in a spiral downward.
• We are cast down in our souls and discouraged.
• We feel lousy and don’t want to be around people.
• We stop going to church… because people will notice.
• We stop reading the Word and praying.
• Discouragement BEGETS spiritual weakness.
• If we KNOW this, it is not wise to allow it to occur.
• Wisdom will NIP this process in the bud and not allow self to DWELL on the source of discouragement.
• Wisdom will force our nose back into the Book.
• Wisdom will demand that we get out of bed and go to Sunday school and church… and prayer meeting too.
1. We have all fainted in times of adversity. We have all fallen in a time of crisis. We have all given up in a time of trouble. We have all failed under pressure.
a. When else would we faint?
b. No one faints in the good times of peace, joy, prosperity, happiness, health, and blessing. What’s to faint about then?
c. Inner strength isn’t put to the test in good times.
2. The point of the proverb seems to be that strength that fails in a time of adversity isn’t much good!
a. What good is a brake on a car that works wonderfully, except when you really need it?
b. What good is a brick oven that cracks and falls apart when the fire is lit?
c. What good is a pressure valve that functions fine except when pressure is applied?
d. What good is inner strength that fails under the pressures of life?
e. A man is strong only if he is strong under pressure… strong when tested… strong in the time of crisis.
f. If we fail under pressure, our strength is SMALL (narrow; restricted; limited)
3. We have a tendency to THINK we can handle anything.
a. Those thoughts will one day be put to the test.
b. It is amazing how tests can reveal what we are really made of.
c. A test that causes one person to fall apart is sometimes taken in stride by another person.
d. And don’t go by outward appearances.
• It’s not how big and burly they look.
• It’s not how macho and bravado are their words.
• Sometimes the sweet, frail, little old lady can handle crises better than the truck driver.
• Solomon is speaking about INNER strength.
4. Eph. 3:16 – The point Solomon drives home is this: the trials, tribulations, pressures, and difficulties of life are the real proofs of whether or not we are “strengthened with might in the inner man”.
a. The weakest creampuff can SEEM strong and pretend to be strong when all is going his way.
b. The real question is, how will that inner strength hold up when it is really needed?
c. To Solomon, failing in time of adversity is a real character flaw.
• It is a sign of inner weakness…
• It indicates no resolve; no tenacity; no firmness of mind or heart; no stomach for the battle.
d. This character flaw comes to the surface in the lives of believers—especially if we have been taught a shallow, effeminate, crossless form of Christianity: Jesus loves you… you’re special… peace and happiness… etc.
e. That believer is often shocked and unprepared for the reality that Christianity is a BATTLE… warfare… full of conflict.
f. Note that Paul’s prayer is for INNER strength for the INNER man.
g. It’s good to be strong physically, but our warfare isn’t against flesh and blood.
h. Our warfare is against spiritual wickedness in high places that seeks to turn us away from God and spiritual things… seeks to cause us to trust in our own strength… and to walk in the flesh… and to be conformed to the world.
5. Verse 5 – Solomon may also be hinting here that there is a connection between strength and wisdom.
a. A wise man is strong and increases in strength.
b. Wisdom applied will result in a person becoming stronger and stronger spiritually… not weaker and weaker.
c. True spiritual wisdom will drive a man straight to the Lord.
6. I Sam. 30:6 – “And David was greatly distressed; for the people spake of stoning him, because the soul of all the people was grieved every man for his sons and for his daughters: but David encouraged himself in the LORD his God.”
a. This was a demonstration of great spiritual wisdom and strength. (Wisdom and strength go together.)
b. David went straight to the Lord. He knew that if he thought about the situation too long, he would be discouraged and quit.
c. Wisdom drove him to the Lord… where he found encouragement and strength to continue.
d. And we know the rest of the story – from there he went on to victory! They regained all that they had lost.
7. For the believer today, spiritual wisdom demands that we KNOW what it takes and what is provided for, to BE strong in the inner man.
a. In his day of adversity, David went straight to the Lord to encourage himself.
b. We are challenged (commanded) to do the same—sort of.
c. Heb. 4:16 – We are commanded to go to the throne of grace in our day of adversity… in our “time of need.”
• However, this passage adds a new dimension.
• This present tense of this verb (come) commands us to be CONTINUALLY coming to the throne of grace… THAT we may obtain mercy and find grace and strength in time of need.
• The idea is not that we wait until the day of adversity or the time of need. That might be too late. Or it might catch us unawares.
• We are to make it our lifestyle to be coming to the throne of grace.
• Our inner man is to be renewed day by day.
• Prayer is usually the first thing to go when we begin to slip away… when we begin to slide backwards… when our spiritual life is waning.
• Thus, when the real crunch time comes, prayer (coming to the throne of grace) may already have gone by the wayside.
• Hence, to REMAIN strong in the inner man requires REMAINING strong, faithful, and consistent in our daily prayer life.
• The one who continually comes to the throne of grace WILL HAVE the grace and strength needed for that day of adversity – for that time of need.
d. Just GOING to God in our time of need is an expression of no confidence in self… and it is an expression of faith – confidence in God.
e. Acknowledging our own weakness is the first step to realizing experientially His strength in our inner man.
f. II Cor. 12:9 – “And he said unto me, My grace is sufficient for thee: for my strength is made perfect in weakness.”
g. For when I am weak, then am I strong.
h. Real spiritual strength in the inner man is God’s strength in us. As Paul wrote in Eph. 6:10: “Finally, my brethren, be strong in the Lord, and in the power of his might.”
8. Isa. 40:28-31 – What a great passage to mull over when discouragement strikes and we feel like quitting!
a. “He giveth power to the faint; and to them that have no might he increaseth strength.”
Proverbs 24:11-12
Forbearing to Deliver
Introduction:
1. This proverb speaks about personal responsibility.
2. The proverb is vague enough to cover different types of violent injustice that might be encountered.
3. This is a proverb which speaks of culpability.
The Situation: Those that are drawn to death…
1. The situation here is that of people about to be put to death – slain.
2. Clearly Solomon had in mind those who were being drawn to death and ready to be slain unnecessarily or unjustly.
a. We know that that is the case because we are NOT to deliver those who are being drawn to death as a penalty for their crime (capital punishment cases).
b. Carrying out capital punishment was just and fair according to Jewish law… and in some countries today too.
c. God would not institute the death penalty and then encourage people (with proverbs like this) to RESCUE people delivered to be executed for their crime.
d. Therefore, it is obvious that being “drawn to death” here means unjustly… unfairly.
3. Solomon is speaking about a situation in which people KNOW that someone is about to be killed unfairly or unjustly.
a. Perhaps they overheard some criminals planning a murder.
b. Perhaps they have information about a murder trial in which an innocent person is being charged… and the information they have could clear this innocent person.
c. Perhaps they are aware of a danger at work in which someone will be killed if they use a piece of defective machinery.
d. Perhaps they have become privy to the intentions of a supremacy group (white, black, red, or yellow) which is planning to execute a community leader.
e. Perhaps you know a young girl who is thinking about aborting her baby.
f. Perhaps you hear that someone placed a pipe bomb in the mall.
g. If you see a man wounded and beaten on the side of the road… like the Levite, the priest, and the Good Samaritan did.
h. Perhaps you notice that there is a huge sinkhole in the middle of a highway that would swallow up several cars and lead to some horrific accidents resulting in death…
i. There are lots of possibilities for a passage like this: situations which would lead to someone’s death.
j. This is not information we come upon every day, but somebody somewhere in the world comes upon such information virtually every day.
k. But it COULD happen to you or me—that we come across information that could save the life of an innocent person.
l. And of course, while the passage is speaking about someone who is facing DEATH, it could certainly be applied to other situations in which a person might be injured or hurt in some way. This opens up the floodgates for application.
m. What is our responsibility?
The Crime: Forbearing to deliver…
1. If we KNOW it and forbear to deliver…
2. Forbear: To withhold; keep back; restrain; to keep from doing something.
3. The situation being described is one in which someone might be KILLED and we KNOW about it.
a. The point is that we know that an innocent person is about to be killed unjustly or unnecessarily and we restrain ourselves from doing something to prevent it.
b. It speaks of a situation that we have the power to prevent, but we restrain ourselves and do nothing to stop it.
c. This is clearly a sin of OMISSION.
4. Sometimes you don’t have to DO anything to sin. Sometimes NOT doing something is a sin.
a. That is the case Solomon describes here.
b. James 4:17 – “Therefore to him that knoweth to do good, and doeth it not, to him it is sin.”
c. John 15:22 – “If I had not come and spoken unto them, they had not had sin…”
d. Luke 12:47 – “And that servant, which knew his lord’s will, and prepared not himself, neither did according to his will, shall be beaten with many stripes.”
e. We are accountable for the light that we have.
f. Thus, the man who has information that could save someone’s life or limb and forbears to help is accountable for the light that he had.
5. There are lots of reasons people might “forbear” from doing anything—especially in our modern society.
a. “I don’t want to get involved.”
b. “It’s none of my business.”
c. “I might make enemies if I say something.”
d. “It’s too much trouble.”
e. “I’m too busy to take the time.”
f. “I’ll leave that job to the police.”
g. “Someone else will take care of it.”
6. The Mosaic Law dismissed all such excuses and held the person who KNEW culpable.
a. In a sense we really ARE our brother’s keeper.
b. Ex. 21:33 – In this case, the man KNEW that the hole was there.
• He also knew that a passing animal was likely to fall in.
• Therefore, he is responsible for the damage done.
• It is negligence on his part—and he was to pay for knowing and not doing anything to prevent the accident.
The Excuse: We knew it not…
1. This proverb doesn’t speak about the various reasons why some people would not respond.
2. Instead it focuses on one false EXCUSE: “I didn’t know.”
a. The man in question here DID know, but he lied and said he did not know.
b. If he knew he would be culpable, but it’s hard to convict this person for negligence for what he did not know. How do you prove what he knew?
c. This sort of problem remains an issue today too. We always hear reporters calling out to one suspected of being culpable for some sort of crime or cover up: “What did you know and when did you know it?”
d. If he knew, and knew it in time to prevent a tragedy, he is culpable… morally if not legally.
3. If a person DID know but chose not to do anything to deliver the innocent, then he shares in the guilt of the crime—even if he was not personally involved in the crime itself.
a. He shares in the guilt because he could have saved someone’s life… but chose not to.
b. Thus, this person who knew and did nothing has a vested personal interest in NOT letting others know that he knew. If it is discovered that he knew and did nothing, he shares the guilt of the crime.
c. Hence, the tendency to lie: “I knew it not.”
The Consequences: God knows the truth and judges according to works…
1. The man who falsely claimed that he didn’t know is reminded about God.
a. God is described as the One who ponders the hearts of men.
b. God knows everything that is going on in our hearts and minds.
c. Thus, God knows that the person DID know.
d. This person might lie to the police or the judge when he claimed “I knew it not,” and they might have no way to verify whether he is telling the truth or not.
e. But there is no fooling God. He knows the heart.
2. And God judges the heart.
a. Jer. 17:10 – “I the LORD search the heart, I try the reins, even to give every man according to his ways, and according to the fruit of his doings.”
3. God will render to every man according to his WORKS.
a. In other words, we will be judged for what we DID with the light, knowledge, and information that we had.
b. God knows our heart (He knows what we know).
c. And He knows what we DID with that knowledge.
d. Judgment is based on what we did or did not do – our works.
Our Responsibility:
1. This proverb speaks of our personal responsibility to speak up for the defense of the oppressed who are defenseless and are facing death.
a. If we can disprove false charges leveled against an innocent person, we are responsible to do so.
b. If we have information that might save the life of an innocent person, God expects us to do so.
2. Our responsibility in such cases does not come from a particular passage or command, but rather from a general love for justice and truth.
a. We should always be on the side of justice and truth.
b. If we have the information or power to rescue the innocent, we SHOULD speak up and DO something. It is a moral obligation.
Examples of Those Who Did the Right Thing
1. Consider the Hebrew midwives.
a. They were commanded to KILL innocent Jewish babies.
b. They knew that the innocent were slated for death. They risked their lives to protect the innocent.
c. Sometimes following the principle in this proverb involves disobeying an unjust order.
d. Soldiers in the army of a vicious dictator may have to disobey an order that is clearly unjust. (Not just a policy with which he disagrees.)
e. It could be a government requires you to abort a second or third child. It is better to obey God than man.
2. Consider the example of Esther.
a. She knew the evil decree against her people, AND she had the unique opportunity to speak up for her people.
b. She did so at the risk of her own life.
c. Sometimes obeying the principle in this proverb involves sticking your neck out… it puts ourselves at risk.
d. People who testify in court to protect the life of an innocent man may have to point the finger at a gang member. They do so at a risk to their own life… and may require witness protection.
e. The cause of justice may be personally costly.
3. Consider the example of the Good Samaritan.
a. He could have walked by the wounded man like the Levite and the priest.
b. But he stopped and did what he could to save a life… because he had the knowledge and the wherewithal to do so.
c. Sometimes it involves paying a monetary price.
4. Consider the example of Obadiah.
a. He hid the Lord’s prophets.
b. He had knowledge of the plot to kill them and rather than sit by and watch innocent men killed, he DID something about it.
c. It was costly to him too. He fed them and kept them alive.
d. He could have been seen as a traitor by the wicked Jezebel.
5. Consider the Apostle Paul’s nephew.
a. He had information about a murder plot that saved Paul’s life.
b. He stepped forward with the information and Paul was delivered.
6. Certainly this applies to preaching the gospel too:
a. There is a whole world out there which is facing death—even the second death, eternal condemnation.
b. We have information that could DELIVER them from death.
c. The song says, “Rescue the Perishing.”
d. Even if we didn’t have a command to preach the gospel to the lost, the principle in this proverb makes us morally responsible to rescue the perishing.
e. Eph. 6:18-19 – Paul says that we OUGHT to speak forth the gospel—moral obligation.
Proverbs 24:13-14
The Sweetness of Wisdom
Introduction:
1. Verses 13-14 constitute the 26th of 30 wise sayings in this section of Proverbs.
2. Like most of the other sayings in this section, each individual “saying” or “proverb” consists of two Bible verses—which make this a unique part of the book.
3. In these verses, the author brings us back to an old theme often mentioned in the book: wisdom!
4. Solomon makes a connection here between wisdom and honey. The connection is NOT that honey is good for the brain and makes you wise, but rather that both are (in a sense), SWEET.
Honey Is Sweet on the Tongue
1. Honey was the “candy” of Solomon’s day. It was a real sweet treat that anyone could enjoy… rich or poor, if you dared to mess with a bee hive.
a. Everyone liked honey and all the sweet things made out of honey.
b. Because it was common and popular with the people, it became a good illustration to be applied in various situations.
c. Honey is mentioned 5 times in this section of 30 wise sayings.
d. We use candy in some of our “proverbs” too.
• “It’s like taking candy away from a baby.”
• We say something is “candy-coated” meaning that it has a sweet veneer over something not so sweet.
2. The first part of the proverb is straightforward: eat honey and the honeycomb. They are good.
3. Eating:
a. Devour; consume; take it in; partake of it; taste it and swallow it.
b. Eating implies something that is good for you… something beneficial.
c. Eating food is like a machine taking in fuel – it gives energy and causes you to move and get things done.
d. If you don’t eat, you lose strength. It is unhealthy.
4. It is good:
a. Good means: pleasant; agreeable; enriching; excellent; glad; beneficial; prosperous (a broad term like the English word “good”.)
b. Eating honey is beneficial.
c. The “goodness” of the land of Canaan was seen in that it flowed with milk and honey.
d. I Sam. 14:27-30 – In this account, Jonathan, Saul’s son did not hear the foolish order his father gave for the soldiers NOT to eat any food until the evening.
• Jonathan ate some honey and his “eyes were enlightened.”
• This does not imply anything supernatural or mystic.
• It simply means that a man half starving was revived by eating a little honey. His body needed the fuel!
• Eating the honey was beneficial to him physically.
• It could have been beneficial to the whole army were it not for his father’s foolish command.
e. This is basically Solomon’s point in our proverb: eating honey and the honeycomb is GOOD… beneficial… pleasant…
f. But as good and beneficial as honey is, it does you no good unless you EAT it.
5. The honeycomb is sweet to the taste.
a. The term “honeycomb” refers to honey that is still in the comb or honey that is flowing out of the comb… liquid honey.
b. It is not only good and beneficial to the body as fuel, it tastes good too!
c. Not everything that is good for you tastes good. And many things that taste good are not good for you.
d. But honey is different. It is good for you and it tastes sweet.
6. Summary of the first part of the proverb:
a. It is a command to EAT honey and the honeycomb. (Take it in; partake of it; don’t just taste it on the tongue, but swallow it.)
b. Two reasons are given: it is good for you and it tastes good too.
Wisdom Is Sweet to the Soul
1. The application is made in verse 14: what Solomon said about honey is true of the knowledge of wisdom also.
2. The Bible speaks often about how SWEET God’s Words of wisdom are:
a. Prov. 22:17-18a – Bow down thine ear, and hear the words of the wise, and apply thine heart unto my knowledge. 18For it is a pleasant thing if thou keep them within thee.”
b. Ps. 19:10 – “More to be desired are they than gold, yea, than much fine gold: sweeter also than honey and the honeycomb.”
c. Ps. 119:103 – How sweet are thy words unto my taste! yea, sweeter than honey to my mouth!
3. The terms:
a. Knowledge: Understanding; information; that which is learned or experienced.
b. Wisdom: Skill; experience; shrewdness; the capacity to understand and so have skill in living.
c. The difference is between information/data and the ability to put that data to good use.
d. A man may have lots of information in his head, but may NOT have the skill to use it wisely… to put it to best use in everyday living.
4. The expression “the knowledge of wisdom” is best understood in the sense of “So shalt thou know wisdom to be unto thy soul.”
a. Knowledge is translated as a noun, but can also be an imperative here… as some translations have noted.
b. In other words, just as honey is to your pallet, so KNOW that wisdom will be to your soul.
c. The one who knows wisdom in an experiential way knows its value. It is as sweet as honey: pleasant, agreeable, and good.
5. We should EAT up wisdom whenever we find it.
a. We should RELISH every opportunity to learn wisdom and to take it in.
b. The FOOL has no interest in listening to wisdom.
• Prov. 1:7 – fools despise wisdom and instruction.
• Prov. 10:21 – fools despise wisdom and instruction.
• Prov. 17:16 – a fool hath no heart to it (wisdom).
• Prov. 23:9 – the fool will despise the wisdom of thy words.
c. But we SHOULD eat it up every time it is offered. It is like honey: good for you and sweet to the taste… for those who have an appetite for it.
d. We should feed on it… feast on it… learn to enjoy it and to see the value of it.
e. It will become pleasant to us… and we will thus develop an appetite for more… just like the child who takes a little taste of honey. He discovers that it is pleasant and sweet and he wants more!
f. Sometimes kids say “I don’t like it” before they have ever tasted something. They sometimes have an aversion to the unknown.
g. But once you taste honey, you KNOW it is good. No further tests are needed.
h. So too with God’s wisdom. Once you have tasted its goodness, you need no further proof of its value. It is SWEET to your soul!
6. There shall be a reward!
a. Reward:
• This term is variously translated either reward or “end.”
• That is because the “end” was associated with a time to receive rewards for what we have done in this life—either good or bad.
• It might be best to think of this word as a reward received in the “end.”
b. Prov. 5:3 – The words of the strange woman are sweet as honey, but in the end ye shall have bitterness.
• Solomon is saying that with respect to TRUE wisdom from the Lord, there is not bitterness in the end, but a reward!
• The servants of sin shall be rewarded for their love of sin, so too there is a reward for those who love God’s wisdom.
c. What a deal! It is sweet and pleasant now, and you are rewarded for it later on… at the Bema Seat.
d. We often think of a reward as something awarded for hard and difficult service. You don’t often receive a reward for eating something that is good and sweet!
e. This is because true wisdom does not waste away in the brain. It is put into action… put to good use… to good works.
f. And there is a great reward for those good works.
g. Ps. 19:11 – “Moreover by them is thy servant warned: and in keeping of them there is great reward.”
7. Thy expectation shall not be cut off.
a. Expectation: Hope; a confidence in regard to a good and beneficial future; a cheerful expectation of good.
b. Those who feast on God’s wisdom will be rewarded one day. And that great hope will not be cut off. They will not be disappointed.
c. Honey and other sweet foods whet the appetite, and create an appetite for more. It causes you to anticipate something GOOD when you eat those sweets. Thus, people naturally gravitate towards sweets. (Just watch at the next fellowship time.)
d. So too the promise of reward and expectation of good should create an appetite for and encourage us to SEEK wisdom with all that we have.
e. Those who seek after wisdom will never be disappointed. The happy expectation of good will continue throughout life and into the life to come.
f. Thus, we should relish wisdom just as we relish honey and sweets.
Proverbs 24:15-16
God’s Deliverance of the Righteous
15a Lay not wait, O wicked man, against the dwelling of the righteous
A. THE FIRST COMMAND:
1. Verse 15 is a warning to the wicked. The warning is twofold:
a. Don’t lay wait against the homes of the righteous.
b. Don’t spoil (rob) them.
2. The contrast here is between the wicked and the righteous.
a. Wicked: Guilty; criminal; one who violates a standard; lawbreaker.
b. Righteous: Just; righteous; correct; law abiding; innocent.
c. These are exact opposites.
d. There has always been conflict between these two groups… between the godly and the ungodly.
e. This is nothing more than old enmity in the seed of the serpent against the seed of the woman.
3. The wicked lie in wait for the righteous.
a. Lie in wait: To lie in wait; ambush; lurk; to lay in wait against; hide and attack to harm others; describes the activity of the wicked man as he lurks to oppress or destroy the afflicted.
b. This speaks of wicked men lurking in the shadows in order to pounce upon the righteous in order to do them harm.
c. The term is also used of animal predators lurking in the woods to ambush an unsuspecting prey… ready to pounce and devour.
4. They are seen as lying in wait against the dwelling of the righteous.
a. Dwelling:
• Of flocks it is used of pastures or grazing meadows.
• I Chron. 17:17 – God said of David, “I took thee from the sheepcote…” (same word)
• Of humans it is used of their residence; abode, habitation; abiding place; the place a human lives, with a focus on the space as a place. (Not just the physical house, but the space where we live… our habitat.)
• Hos. 9:13 – “Ephraim, as I saw Tyrus, is planted in a pleasant place.” (same word)
• Isa. 33:20 – “Thine eyes shall see Jerusalem a quiet habitation, a tabernacle that shall not be taken down.” (same word used)
5. This seems to imply MORE than that the wicked seek to ambush our homes.
a. It is broader than that. It indicates that the wicked seek to pounce upon us in our “quiet habitation”… “invade our “space”…
b. It seems to be figurative language describing the INTENTIONS of the wicked against the righteous—to pounce upon us and to do us harm by invading our space and disrupting our quiet habitation… and perhaps even our home and family.
c. It seems to portray an attack on our way of life.
d. They can become a threat to our peace of mind.
B. THE SECOND COMMAND:
1. Spoil:
a. Violently destroy; devastate; to utterly ruin.
b. Looting and plundering (often used of the military taking the “spoils” of the battle… looting the defeated foe).
c. Jer. 10:20 – It is used of the destruction of the Temple: “My tabernacle is spoiled.” (same word)
2. Restingplace:
a. Resting or dwelling place; place of lying down.
b. Dwelling place; home; i.e., a space in which one normally lives, with a possible focus on this place as a resting-place.
c. This is basically a synonym for “dwelling” in the first part of the proverb. (It is a different Hebrew word, but the meaning is quite similar).
3. The second part of the proverb says basically the same thing, only it pictures the danger at the next level.
a. In the first part, the wicked warned not to “lie in wait” ready to pounce… ready to ambush.
b. In the second part, the wicked are warned not to actually pounce… not to destroy or devastate the righteous.
c. The warning is against looting, plundering, or bringing to utter ruin.
1. Verse 16 stands all by itself in that it makes a valid point.
a. It is a proverb in its own right.
b. It could easily have been found in a previous section of this book which contained mostly freestanding proverbs… without any context.
2. And yet while it makes a statement all by itself, it is clearly connected to verse 15, as a couplet – like the rest of the “wise sayings” in this section of Proverbs.
a. FOR: This word indicates that verse 15 is a continuation of thought from the previous passage.
b. In this verse we see the same two groups: the just or righteous and the wicked. (same Hebrew word)
3. Verse 15 gives the wicked two commands.
a. However, while it is addressed to the wicked, most wicked men don’t read the Scriptures.
b. Most men, who have the inclination to do such things, don’t really care what God’s wisdom has to say.
c. If they were wise, they would read it and obey, but the wicked are not wise.
d. Hence, the primary audience here seems to be the righteous.
e. It is given as an encouragement to the righteous who live in a wicked world… and have to deal with the wicked and their evil intentions.
4. A just man may fall seven times and rise up again.
a. This statement is proverbial all by itself.
b. Righteous people do fall. (We can all attest to that.)
c. One scholar noted that this word for fall is not used of moral failure, but rather falling into unfavorable circumstances.
d. When the righteous fall into unfavorable circumstances, they rise up again. They don’t REMAIN down.
e. But here Solomon makes this statement in light of the previous situation: Wicked men lying in wait, ready to pounce and ready to spoil… to bring utter ruin.
f. The point seems to be that even if they DO pounce upon us and do us great harm, this is not the end of the righteous man.
g. The wicked may attack in countless ways and over a long period of time.
h. They may be successful at times in bringing devastation to our lives.
i. They may invade our space and disrupt our quiet habitation.
j. They may even KNOCK us down and cause us to fall… perhaps even SEVEN times. (Number of completeness… the fullness of his falls throughout his life… he may fall a good number of times… over and over…).
k. But they cannot KEEP us down.
l. The righteous man will keep on getting up and moving on.
m. Sometimes the Lord even uses persecution like this to separate the wheat from the tares.
n. It’s easy to claim to believe on Christ. But CONTUING in the faith is what demonstrates that our faith is deeper than just an intellectual acceptance of facts.
o. Matt. 13:20-21 – The seed sown on stony ground seems to rejoice in his faith for a while… until trials and persecution comes… until he faces the foe. When he is faced with adversity, he doesn’t get back up again. He’s gone.
p. God gives special grace and strength to His own to continue on in the things of the Lord—even after they have been knocked down.
q. Ps. 37:24 – “Though he fall, he shall not be utterly cast down: for the LORD upholdeth him with his hand.”
r. The grace of God enables the believer to rise up above his circumstances… unfavorable as they may be, they don’t have to keep us down.
s. This was certainly true in Paul’s life:
• II Cor. 4:8 – “We are troubled on every side, yet not distressed; we are perplexed, but not in despair; Persecuted, but not forsaken; cast down, but not destroyed.”
5. This is a great encouragement to believers who face the wrath and cruelty of the wicked.
a. Do NOT assume that because they are successful on occasion that they are winning.
b. Do NOT assume that if they knock you down, you will not be able to be revived.
c. Even if we do fall, the Lord will never leave us nor forsake us…
d. His grace is sufficient for every situation.
e. His power is sufficient to enable to get back on our feet and to go forward.
6. This is also a stern warning to the wicked.
a. You too will fall.
b. Only notice that there is no mention here of the wicked getting back up again.
c. They fall… into mischief. (trouble; calamity)
d. When they fall, they do not have the Lord to pick them back up again. They are truly on their own.
e. Daniel 6 – Consider the story of the wicked men who were lying in wait and ready to pounce upon Daniel and reported him to the King for praying.
• They were ready to strike… to destroy him.
• Their plan caused the king to put Daniel in the lion’s den.
• But though Daniel found himself in most unfavorable circumstances, God delivered him.
• God stopped the mouths of the lions and Daniel rose up out of the lion’s den.
• But the wicked men who sought to pounce on Daniel and destroy him, were cast into the lion’s den… they fell, but they did not get up.
f. Thus, the point to the wicked is: it is futile for the wicked to threaten or harm the righteous. Because in the end, they will get back up again… and you will fall into calamity—and ultimately into divine judgment!
7. Summary:
a. The wicked have evil intentions against the righteous. They lurk to do damage and sometimes cause devastation… in spite of God’s warnings.
b. But the righteous should not be overly concerned. God has not forsaken them. The righteous will be revived and restored.
c. But the wicked should not be overly confident, for they will fall into mischief. Period!
Proverbs 24:17-18
When Your Enemy Falls
17a Rejoice not when thine enemy falleth…
1. Rejoice:
a. To be joyful; to rejoice in a happy way.
b. It can also mean to rejoice in an arrogant way… to gloat.
c. In this proverb it clearly means to rejoice in an arrogant way.
2. Rejoicing when an enemy falls is gloating over the misfortune or over the calamity of an enemy.
a. This is what is forbidden in this passage.
b. It is forbidden because it is cruel and unnecessary.
3. II Chron. 20:27 – It is NOT wrong to rejoice when an enemy is defeated in battle.
a. The LORD made them to rejoice over their enemies.
b. In this case, God set the ambush against the enemy and they were smitten (vs. 22).
c. The Jews were given the “spoils” of the battle taken from the slain soldiers.
d. It was God who MADE them to rejoice over this victory.
e. But be careful here:
• It was right for them to rejoice that they won the battle.
• It was right for them to rejoice that God won the battle.
• It was right for them to rejoice that God gave them the spoils of the battle… and not vice versa.
• It was right for them to rejoice that they were delivered from a close call—from a potential massacre.
• It was right for them to rejoice that God’s people won the victory that day.
• But it was NOT right to rejoice in the physical suffering, pain, and death of their enemies.
• They were not to gloat over their enemies.
• They were not to relish the blood, the gory scene on the battlefield, or the horrific loss of life.
f. God Himself does not gloat over the death of His enemies.
• Ezek. 33:11 – “Say unto them, As I live, saith the Lord GOD, I have no pleasure in the death of the wicked; but that the wicked turn from his way and live.”
g. It might seem like a fine line, but it is an important one.
h. Clearly God did not MAKE the Jews rejoice over their enemies in a sinful way… in a way that the Word of the Lord forbids in Proverbs.
i. The Lord made them to rejoice that justice prevailed… and that they were delivered, but He did NOT make them to rejoice that the Moabites were bleeding, groaning in pain, or experiencing an early death.
4. Solomon is forbidding rejoicing over our enemies in a sinful, evil manner.
a. I can’t help but think of the dancing in the streets of certain cities in the Middle East when the World Trade Towers collapsed… or the parade in Mogadishu, Somalia, as the American soldier was dragged behind jeep before the cheering crowds.
b. That is GLOATING over the death and suffering of your enemies.
c. But let’s not forget, that the Bible is written to US.
5. We too can get caught up in the emotions of current events.
a. We can gloat over the sufferings of others… especially over our enemies.
b. It is good to cheer our soldiers on to victory in battles against the enemy… but we should not gloat and rejoice over the suffering and death of those defeated.
c. There is nothing godly about being happy and rejoicing over the calamities of others… even if the “others” happens to be radical, Muslim terrorists
d. We really ought to feel sorry for them… have pity on them.
e. Our goal as Christians ought to be to lead them to Christ… not wish they were bleeding, suffering, and dying!
f. Luke 9:54-56 – The disciples got caught up in this kind of wrong thinking and were rebuked by the Lord.
• The Samaritans would not receive them because they were headed to Jerusalem.
• Therefore, the disciples wanted to send fire down from heaven upon them.
• The Lord rebuked their wrong thinking.
• Our heart’s desire ought not to be for their destruction and death, but for their deliverance and salvation!
• Remember, as Christians, we are commanded to LOVE our enemies.
• Gloating over their suffering and loving them cannot be harmonized.
6. We shouldn’t be glad when they stumble either.
a. This basically says the same thing as the first part of the proverb.
b. One distinction might be that we are not to ALLOW our heart to be glad when they stumble.
c. It is our nature to think that way – to gloat over their fall… to secretly delight over their fall or tragedy.
d. It comes naturally to us… because of our sinful inclination, but it is wrong!
e. We can get really caught up in the present war with radical Islam and GLOAT over disasters that befall them… floods in Pakistan… or an earthquake in Iran…
f. Apart from the war, apart from the ideology, and apart from the terrorist attacks, when we see tragedy among our enemies, it SHOULD evoke pity and compassion on our part.
g. They too are made in the image of God—even if they hate us and want us to suffer and die.
h. We are not to fight evil with evil, but rather with good.
7. Consider the example of David (Psalm 35:11-14)
a. David was mistreated by his enemies. They lied about him and did him evil.
b. But he did not respond with evil.
c. David mourned their sickness and loss. He felt sorry for their suffering.
d. That is how WE ought to respond to human suffering—even our enemies.
1. “Lest the Lord see it…”
a. Rest assured that the Lord DOES see it.
b. He sees our hearts… and the secret gloating that goes on their over the calamity of others.
2. When the Lord sees this kind of behavior, He is not happy… and God is no respecter of persons.
3. The book of Obadiah deals with this subject in detail.
a. Ob. 1:10-13 – The Edomites gloated over the destruction of Judah.
b. The Jews and the Edomites were ancient foes. This animosity went way back to the animosity between Jacob and Esau.
c. They looked on with glee when they were carried away as captives.
d. They gloated over the fact that their wealth was plundered.
e. Ob. 1:19 – And God will turn the tables on the Edomites one day. The Jews will one day possess the mount of Esau—their land!
f. God hates gloating over the destruction, the fall, the failure, or the calamity of others.
4. We may not dance in the streets at the destruction of our enemies, but we might secretly gloat in our hearts and rejoice over it.
a. There is no hiding this in our hearts either. “The Lord sees.”
b. When He sees gloating over their calamity, He is displeased—because it is SIN.
c. And if we regard iniquity in our heart – the Lord will not hear our prayers. There is no fellowship until it is confessed and forsaken.
1. God may turn away His wrath from him (the enemy being gloated over).
2. This statement assumes that the enemy is also an enemy of God… an enemy of righteousness.
3. In other words, vengeance against this enemy is in God’s hands. He will punish all evil doers—in His time and in His way.
4. If the Jews gloat over the fall or the stumbling of their enemies, then the Lord may “turn away His wrath” from them.
a. God may have planned for their destruction apart from their fall or stumble.
b. God may have already planned to deal with those enemies of righteousness.
c. However, if the Jews gloat over their every calamity, God may WITHHOLD judgment from the Jews’ enemy!
d. Thus, God would turn the tables on His own people!
e. Thus, by gloating over the suffering of their enemies, the Jews may actually be LESSENING the suffering of their enemies!
f. Vengeance belongs to the Lord… not to us.
5. God is displeased with this kind of behavior: gloating.
a. It demonstrates an attitude of superiority and pride… arrogance.
b. God hates flesh glorying in itself.
c. Our attitude ought to be: “There but for the grace of God go I.”
d. Arrogance is something that God has always hated and in EVERY form it takes.
6. Prov. 17:5 – Here Solomon states that those who gloat over the calamities of others will NOT be unpunished.
a. Not only is God not pleased with those who gloat, He also will punish those who gloat!
b. And note that this proverb is not restricted to enemies.
c. God punishes gloating over the calamity of ANYONE… including our enemies.
Proverbs 24:19-20
Fret Not Over Evil Men
Concern Over Evil Men
A. Fret Not
1. Fret defined: (charah)
a. Strong’s: To be hot; furious; burn; become angry; be kindled.
b. Dictionary of Bible Languages: Be in a state of worry and concern as an extension of being internally angry.
c. It speaks of burning either in anger or burning in worry.
2. Solomon commands his readers NOT to get angry, upset, disturbed, or worry about evil men in the world.
a. Evil men have been in the world since the Garden of Eden and will be until the New Heavens and the New Earth.
b. Evil men have always been up to no good in the world.
c. There is no new thing under the sun.
3. Therefore, believers should not FRET over them.
a. We should not worry about them.
b. We should not be overly concerned about their existence. They have always been with us.
c. We should not allow them to cause us to become overly angry, upset, or disturbed.
d. Naturally, the godly will be concerned about the behavior and the lifestyles of the wicked in the world.
e. But Solomon’s command is that we not go overboard in our concern.
f. There is a difference between a healthy concern for something and outright worry.
g. There is a difference between being angry at unrighteous deeds, and allowing that anger to control us and move us to do something foolish in retaliation. (Like having a Koran burning ceremony.)
h. There is always the danger that we as believers will allow the evil men in the world to get us worked up into a frenzy and to go overboard in our reaction to them.
i. That seems to be the warning here.
j. Righteous indignation is one thing, but that can easily cross the line and become unrighteous indignation.
k. Other Bible writers dealt with this very same sentiment.
• Ps. 37:1 – Solomon’s father, David also warned his readers not to fret over evil doers.
4. Instead of fretting over evil men and their deeds in the world, we should instead view it as Divine Providence.
a. It is what God has allowed to be.
b. God is still on His throne. He has allowed evil to manifest itself.
c. In fact, the “mystery of iniquity” is at work today and will continue to grow and increase until it is fully revealed in the Great Tribulation Period.
d. Things are not out of control, but rather, are under the control of Almighty God.
e. When evil occurs in the world, it is because of the sin of man in one way or another.
f. When evil occurs in the world, it is because God has allowed it and is using it for His glory ultimately.
g. In fact, when evil men do evil things in our lives, it is also because God has allowed it and is using it for His glory ultimately.
h. If it is all part of God’s plan and program for the ages, then there is no need for fretting and worry.
i. Instead of worrying and fretting and getting angry over all those things evil men do, say, and get away with, we need to learn to SUBMIT to God’s Divine Providence in our lives… and to submit to His sovereignty over our lives.
j. We can fret and worry over it and allow it to get us angry and in a frenzy OR we can see God’s hand in it and learn to submit to His wise and sovereign plan for the world and for our lives.
k. Most of these things are out of our hands anyways. It doesn’t really do any good to walk around in worry, fear, and in anger.
B. Neither Be Envious
1. Envious defined:
a. Strong’s: To envy; be jealous.
b. Dictionary of Bible Languages: Have a feeling of ill will ranging even to anger, based on a perceived advantage.
c. Zodhiates: It can express jealousy, where persons are zealous for their own property or positions for fear they might lose them (Num. 5:14, 30; Isa. 11:13); or envy, where persons are zealous for the property or positions of others, hoping they might gain them. (Gen. 26:14; 30:1; 37:11)
d. This Hebrew term includes the meaning of both our English “envy” and “jealousy”.
2. The command is that Solomon’s readers not desire to have what the wicked have and/or that they not be fearful that the wicked might take away what they have.
3. The term for wicked is used as a synonym for evil in the first part of the proverb. (The same is true in verse 20 as well.)
4. This is the third time that this theme (envious of sinners) has appeared in the 30 wise sayings in this portion of the book. (cf. 23:17; 24:1)
a. It is a common theme in the Bible.
b. Ps. 73:3 – Asaph envied in the same way: “For I was envious at the foolish, when I saw the prosperity of the wicked.”
c. Asaph was honest enough to admit it. Perhaps we have all envied wicked men with all their wealth and property in this life.
d. It is also closely related to another common theme: why do the righteous suffer and why do the wicked prosper in the world?
e. Whatever the answer might be, we are not to worry about it… nor are we to be envious or jealous of the wicked.
Why We Should Not Be Concerned
A. They have no reward
1. In this verse, Solomon gives us the REASONS why we should not fret or be envious of the wicked: this life is all they get!
2. They have no reward.
a. This refers to beyond this life.
b. They DO have a reward for their evil deeds: earthly, temporary, fading glory and riches.
c. But what they have in this life will not last. In the life to come, they have no reward!
d. This is similar to what the Lord Jesus said of the hypocrites in Matthew six: “don’t do what hypocrites do in the synagogues and in the streets, that they may have glory of men. Verily I say unto you, They have their reward.” The only reward they get is the applause of men in this life.
3. Ps. 17:14-15 – David speaks to this issue too.
a. Vs.14 – They have their portion in this life.
• Their bellies are full.
• But they can’t take it with them. They have to leave it all behind to their children.
b. Vs.15 – The believer has something else to look forward to.
• Regardless of how much or how little the believer has in this life, in the life to come, the psalmist says, “I shall see thy face in righteousness and be satisfied!”
• That is a far better prospect for the future than the wicked who prosper in the world.
c. Therefore, there really is no reason to worry about WHY they prosper in the world.
d. There is no reason to envy them either—not if they are going to lose all their toys and trinkets forever.
e. We have TRUE riches that last forever. AND we have true satisfaction—something that earthly riches could never bring—even if the wicked CLAIM that they do.
f. There is no need for envy in this life. When you really think about it, envy on our part is kind of silly… foolish.
B. Their candle will be put out
1. This is an illustration designed to make one point: their life on earth will be snuffed out soon and there will be nothing left.
a. Their candle may shine brightly in this life, but it will soon be snuffed out.
b. Things might seem so bright for them in this life, but nothing but darkness in the life to come.
c. That is not a destiny to be envied. It is to be pitied.
2. David put it this way: “Fret not thyself because of evildoers, neither be thou envious against the workers of iniquity. 2For they shall soon be cut down like the grass, and wither as the green herb.” (Ps. 37:1-2)
a. He uses a different illustration, but the point is the same.
b. Their glory is short lived. Their end is not to be desired.
C. What Our Attitude SHOULD Be
1. David wrote a poem on this theme. (Psalms 37)
a. Vs. 1-2 – Solomon warns us not to fret, worry, or be angry over the place, power, position, prestige, or property of the wicked.
b. He gives us good reason NOT to fret or envy too: their day is coming!
c. Only David took his thoughts beyond where Solomon leaves us.
d. David adds what our attitude SHOULD be towards the wicked in the world.
2. The proper attitude: (Ps. 37)
a. Vs. 3 – Instead of worry, TRUST.
b. Vs. 4 – Instead of envying what they have DELIGHT in the Lord.
c. Vs. 5 – Instead of seeking to gain what they have, COMMIT your way unto the Lord and let Him bring it all to pass.
d. Vs. 7 – Instead of fretting REST in the Lord and wait patiently for Him.
e. Vs. 8 – Instead of getting angry, CEASE from anger.
Proverbs 24:21-22
Those Given to Change
Introduction:
1. These verses conclude the first part of the “sayings of the wise men” found in Proverbs 22:17-24:34.
a. Many believe that Solomon was not the only author of proverbs in this section.
b. Other wise men may have added to this collection.
c. Regardless of the human author, the Divine Author was the Holy Spirit.
2. This section of the book has two parts:
a. The first part (22:17-24:22) is introduced as “the sayings of the wise” (22:17).
b. The second part (24:23-34) is introduced by the statement, “These also are the sayings of the wise” (24:23).
3. We have noted before that what makes this section distinct is the fact that most of the “proverbial sayings” consist of more than one verse (usually two or sometimes three).
4. We are now going to look at the final proverbial thought in the first part of this section of “wise sayings.”
1. The charge in this verse is to FEAR.
a. Fear: To reverence; to be afraid; to honor; to respect.
b. In this context, it is a command to fear, honor, and respect two levels of Divine authority: The Lord and the King.
c. Lev. 19:32 – a similar exhortation- honor the aged and fear God.
d. It means to show respect; reverence; honor.
2. Fear the Lord:
a. Prov.1:7 – The fear of the LORD is the beginning of knowledge.
b. Fearing the Lord always comes first for He is the ultimate Authority.
c. All other authorities (elders; kings; etc.) derive their authority from God.
d. Gen. 22:12 – Abraham demonstrated that he feared God by offering his son.
• If you know who God is, then fear is the natural response: for God is awesome… fearful… omnipotent… omniscient… sovereign… He holds our next breath in His hand.
• To know Him is to fear Him.
• A casual or low concept of God results in a lack of fear and a lack of reverence for Him.
• But if a person really knows who God is, then disobedience to His word is unthinkable… regardless of the cost.
• Consider the cost to Abraham!
• But by offering up his son, Abraham demonstrated that he knew who God is… and that he feared Him.
e. The first charge is to fear the LORD (Jehovah).
3. Fear the King
a. The readers are also commanded to fear the king.
b. The king derives his authority FROM the Lord.
c. Since the days of Noah, divine authority had been given to men in positions of authority in human governments.
d. In Israel, the king served as a representative of God to the people. He was to be obeyed.
e. Rom. 13:1 – Paul later wrote that the powers that be are ordained of God.
f. The king was to be feared because in a sense, he stood in a position of authority that had been ordained by God Himself.
g. Rom. 13:3-4 – “Wilt thou not be afraid of the power?” He has the power of life and death over those who do evil.
h. I Pet. 2:17 – “Fear God. Honour the king.”
• This is the very same charge as in our proverb.
• And Peter wrote these words as Nero was in power and persecuting Christians.
• Respect and honor for the king is to be given NOT because we believe the PERSON is worthy of honor.
• Respect and honor for the king is to be given, not because we agree with his policies.
• But respect and honor is to be given because of his God-given position.
• Rom. 13:4 – “He is the minister of God to thee for good.”
i. This responsibility is trans-dispensational.
j. It is easy for believers to get all stirred up over political issues.
• What our leaders decide can affect us for years to come.
• But regardless of the political issues at hand, our attitude towards the King (or president or prime minister) is to be in harmony with the Bible: honor the king; fear the king.
• I Tim. 2:1-4 – If we don’t like his policies, then PRAY for kings and for all that are in authority that we might lead a quiet and peaceable life!
4. Thus, the first command is to fear, honor, and respect the Lord and the king. He has been put in a position of power and authority.
a. The Lord and the King each had the ability to punish evil doers. They both should be feared… honored… and obeyed.
b. Fearing and honoring the king implies submission to his authority.
c. It speaks of obeying his commands; paying his taxes; respecting his rules and regulations—whether we agree with them or not.
d. That’s the way a monarchy ruled. Thankfully we live in a democratic republic and we can vote out of office those with whom we disagree.
e. But as long as they are in office, our responsibility is to obey, submit, and honor.
1. “Those given to change.”
a. This is one Hebrew word that means “change; to make a change; and can have the meaning of rebellion.”
b. Note that he speaks not of those who make changes.
• Many changes are for the better.
• He is not disparaging change.
• Rather, he is speaking of those who are GIVEN to change. That speaks of those who seek to change just for the sake of change… to alter for the sake of altering.
• It speaks of those who are weary of the old and enamored by anything new—even though it be untried.
• This kind of spirit exists in the political realm: seeking to overthrow governments.
• It exists in the spiritual realm. Men opposed the authority of Moses and the prophets.
• It exists in the churches today too. There is a generation who seems to be enamored by anything “new” and who seek to change “church” into something else… though that new thing be untried and untested. (Let’s revisit these new wave churches in 10-15 years to see how they are doing!)
• It speaks of those who are restless rebels who simply seek to overthrow.
c. This passage is a good illustration of interpreting Scripture according to “the literal, grammatical, and historical method.”
d. The passage needs to be understood according to the historical and social setting at the time of writing.
e. This was written during a monarchy in Israel; the king was to be God-appointed.
f. Thus, trying to CHANGE the king was seen in that setting as rebellious against God’s anointed.
g. This was why David refused to cut the skirt of Saul. He would not touch God’s anointed—even if Saul was trying to kill him!
h. Opposition to the man God appointed to office was in fact, rebellion against God Himself.
i. Our system of government is not a monarchy—and certainly not a theocracy.
j. In our form of government, it is perfectly acceptable to be part of an opposition party. That’s how our government works.
k. So be careful in applying this passage.
• It does not require that all Christians join the party of the person in office at the present.
• It does not forbid us from working for “change”—or to oust him from office.
• But it DOES forbid us from rebelling against his authority or disobeying his rules.
• It does forbid us from attempting to overthrow the government… or from joining a military coup.
• As believers, we are to fear the king and submit—and not to rebel against his rule over us.
2. “Meddle not”
a. Meddle defined: Aid; support; join; make a pledge to; associate with.
b. Thus, the command here is that the readers were NOT to associate with those who were seeking to rebel against the king.
c. They were not to support them or make a pledge to them.
d. It has been translated variously:
• Do not join with the rebellious.
• Don’t join those people who refuse to obey them.
• Don’t associate with rebels.
• Have nothing to do with people who rebel against them.
e. In Solomon’s day, God’s people were not to have anything to do with those given to the overthrow of the monarchy.
f. God’s people are not to be seen as troublemakers on earth.
• Today, we as Christians are not to be seen as rebels against authority either.
• We are not to have a testimony as rabble rousers.
• I Pet. 2:14-17 – We are to obey EVERY ordinance of man for the Lord’s sake… for His name’s sake… for His testimony before men.
g. Matt. 26:51-54 – Jesus forbade Peter and company from taking up swords against the Roman soldiers (the powers that be). Even though their actions were unjust, Jesus commanded the disciples to submit and not to rebel.
h. Jesus also said, we are to “render unto Cesar the things that are Cesar’s and to God the things that are God’s.”
1. Verse 22 states the REASON why the readers should not join forces with the rebels against God’s authority or the King’s.
a. Because their calamity shall rise suddenly!
b. “Their” refers to both the rebels and to those who join forces with them… or make pledges to them.
c. Calamity: Distress; disaster; destruction; violence; ruin.
d. Those who join forces with the rebels and those who seek to change the government by overthrowing it will discover that they themselves shall experience calamity: disaster and destruction.
e. This destruction could come from the king… who discovers their plot… or it could come from the Lord Himself.
f. Sometimes sudden calamity against rebels comes directly from the Lord as with the case of Korah. God opened the earth and the earth swallowed up Korah and the rebels who followed him.
g. Sometimes sudden calamity against rebels comes from the king… Consider the rebellion of Absalom and his end – hanging by his head in an oak tree… with three darts stabbed into his heart.
h. Whether the outcome is from the Lord or from the king – it is not good either way.
2. “Who knoweth the ruin of them both?”
a. Ruin = a synonym for calamity.
b. Neither the rebel nor those who join with them can expect good to come from their rebellion. They can expect nothing but ruin.
c. “Who knows the ruin of them both?”
• God does! God knows the time, the means, the circumstances, and all the details of their destruction.
• He has planned it all.
• And rest assured, their ruin shall come one day… either in this life or in the life to come.
Proverbs 24:23-25
Calling the Wicked Righteous
1. This is yet another of the “wise sayings” in this section of Proverbs.
2. What is said here is a “word to the wise”—and in our present verses, it is a word to the wise who are in positions of authority—such as judges and princes.
3. This proverbial saying consists of three verses. It is a little longer than most in this section.
4. The author speaks about a familiar theme of “showing partiality”—but in a particular kind of partiality.
1. This is the general introduction to the proverbial thought.
a. In the broadest context, it is NOT good to have respect of persons in judgment.
b. Prov. 28:21 – Solomon warns against having respect of persons.
c. The expression translated “respect of persons” in this passage literally reads: “recognizer or examiner of faces.”
2. Lev. 19:15 – Moses warns against judging on the basis of one’s wealth. You should not be able to “buy” justice.
3. Deut. 17:21 – Moses warned against having respect of persons in judgment.
a. Vs.16 – Moses commanded them to judge righteously. (This is exactly what the Lord Jesus said in John 7:24 – “judge righteous judgment.”)
b. Vs. 17 – The small as well as the great were to be heard and judged fairly. (The small farmers and “little people” were to be heard exactly as the judge would hear the great, powerful, wealthy, and important men).
c. They were not to be afraid of the face of man.
• In other words, they were not to show favor to a man because of outward appearance—demonstrated by a person’s face—what he looks like.
» In Solomon’s day it would be easy for a judge to make a decision based on the appearance of the one standing before him.
» Does he look Jewish or does he look Egyptian? Ethiopian? He sounds like an Assyrian, or perhaps a Babylonian!
• This outward appearance is also demonstrated by expensive clothing; what family he was from; whether he was popular—a face everyone recognized; etc.)
• Today, the issue might be skin color; is he a Muslim? Is he a Jew? Is he Mexican?
• Justice was to be blind.
• This is good advice for making judgments today too: justice is to be blind.
• A man is not to be judged according to his standing in society; political power; or the color of his skin; his wealth, or social status.
4. James 2:1 – James warns Christians against having the faith of Christ with respect of persons.
a. The two don’t go together.
b. Vs. 4 – Making judgments on that basis is being a judge of “evil thoughts.”
1. Here the author limits the respect of persons to a particular TYPE of partiality.
2. It is the kind of partiality that perverts justice by calling wicked men righteous.
a. Because he is speaking about “respect of persons” the implication is that the wicked person who is shown preference is shown that preference because of some other status.
b. Obviously, he is not to show preference because he is wicked.
c. Rather, he is shown preference because he is popular, or wealthy, or has political clout, or is from an important family.
d. Perhaps he is a friend or relative who is shown favor.
e. Whatever the particular status he enjoys, the author lays out a scenario in which his wicked behavior is excused, exonerated, or even praised BECAUSE of that status.
3. Most people in the country are convinced that:
a. That when Ted Kennedy drove Mary-Jo Kopechne off the bridge at Chappaquiddick, the only reason he was exonerated was because he was a Kennedy.
b. That OJ Simpson was guilty of murder, but was exonerated because he was a popular football player with lots of money.
c. That the lame excuses of Paris Hilton for her quarterly arrests keep her out of jail only because she is the daughter of an extremely wealthy family.
4. What Solomon warns against was not only applicable in his generation.
a. It has always been a problem and always will be as long as judicial systems are run by sinners.
b. Isa. 11:3-4 – The Millennial Kingdom will change all that. In that day the judicial system will be run by Christ Himself!
c. He will rule with a rod of iron. The wicked will never be called righteous. Nor will the righteous ever be convicted as guilty.
d. Justice will prevail perfectly in that day.
e. Until then, we need to do our best to keep governmental officials honest… keeping in mind that it will never be a perfect system till the Lord comes!
f. Until that day, the warning remains: “It is not good to have respect of persons in judgment.”
g. Or as Isaiah put it: “Woe unto them that call evil good, and good evil; that put darkness for light, and light for darkness; that put bitter for sweet, and sweet for bitter!” (Isa.5:20)
5. The point of the first part of this proverbial statement is that such partiality or perverted justice is NOT GOOD.
a. It is not good because it is not fair. It is not just. It is not righteous. It is a perversion of justice.
b. Deut. 25:1 – A judge is to be just and fair. He is to uphold justice and therefore he MUST justify the righteous and condemn the wicked.
c. The status of the person involved in the accusation should never even be a consideration.
d. Any kind of partiality is “not good.”
e. Of course, while this was probably directed primarily to judges and princes, there is good application to all of us.
f. Life forces us to make judgments all the time. It is never good to be partial or show respect of persons.
g. Their income, pedigree, power, skin color, social status, or their popularity should have nothing to do with the verdict. Nothing!
1. In this part of the proverbial statement the author speaks of the RESULT of that kind of partiality.
a. Prov. 17:15 – Earlier Solomon stated that this kind of behavior is an abomination to the Lord.
b. Now the author states that this kind of behavior is an abomination to people too!
2. The first result of such partiality in judgment is that the people will curse you and the nations will abhor you.
a. Presumably, people show respect of persons to the wealthy and the powerful in order to remain in good favor with the wealthy and the powerful… or to remain in the good graces of some political, ethnic, or social group.
b. Perhaps it is done expecting a little kickback or to have one’s palm greased a bit.
c. People show respect of persons with self interest in mind. (The thinking is that “if I judge in favor of this wealthy noble man, it will be better for me.”)
d. But this proverb warns that while you may be in the good graces of the person to whom you showed respect, everyone else is going to hate you!
e. When nepotism is displayed, your family loves you, but nobody else does.
f. When you choose on the basis of your ethnic group, you will be popular in that little group… but nowhere else.
g. The regular people will curse you!
h. If you are a king or a prince showing respect of persons, the other nations will abhor you.
3. In general people hate perversion of the judicial system.
a. People realize that if wicked men in powerful positions are getting special deals in court, then the system is rigged and unfair.
b. The average person realizes that if they themselves ever have to stand in that court, that they will not be able to expect justice.
c. If people feel that the judicial system is rigged against them, they will rebel… and perhaps seek to overthrow that system.
d. Even those from other countries will look on from the outside and criticize that system as unjust.
e. Civilized nations criticize other countries (Iran; North Korea; etc.) for their kangaroo courts, and rightly so.
4. The author’s point is that the respect of persons in judging is universally hated.
a. Those who engage in this twisted practice may make one friend, but they also potentially make thousands of enemies.
1. Now the proverb speaks of the person who does NOT show respect of persons in judgment.
2. This person does not call the wicked man righteous.
a. Instead, he rebukes him!
b. He calls his wickedness wicked!
c. He doesn’t back down because of who the wicked man is, what position he holds, what kind of power he wields, how much money he has, or how popular he is.
3. The person (whether judge or prince) who makes righteous judgments shall be the delight the people (beloved; endeared; pleasing) and shall receive a good blessing from the people.
a. The people love this man because of his COURAGE.
b. The people love this man because of his INTEGRITY.
c. The people love this man because JUSTICE was upheld.
d. The people love this man because they feel that they too will be treated fairly in his court.
4. This is true in many other settings as well.
a. If you are a manager at work and have to make judgments that affect the careers of those under you—consider these words.
b. If you are in a position where you have pick and choose among people for various jobs or promotions, etc, you will gain respect in the long run if it is clear that your decisions are just and fair and are not based on a respect of persons.
c. Prejudice can be manifested in our lives no matter what our occupation is—whether you are a cab driver or a president.
d. If you are a leader in the local church and have to make decisions—this principle is vital there too.
e. Parents too would do well to take heed to these words in the way you deal with your kids. Preferential treatment leads to bitterness and rebellion.
f. Nobody wants to support anyone or any institution that doesn’t treat people honestly and fairly.
g. Justice matters.
Proverbs 24:26
The Value of a Right Answer
Introduction:
1. This verse is probably part of the proverbial thought found in vs. 23-26.
a. That section dealt with the issue of showing partiality… respect of persons, especially in judgment.
b. Those in positions of power and authority (like a king’s son, prince, or judge) should not excuse wickedness just because it is committed by someone of note – the nobility, the wealthy, or the powerful.
c. Justice is to be blind… and thus not influenced by outward appearance.
d. The passage states that the one showing partiality calls the evil deeds of the upper class “righteous” and as a result, all the ordinary people hate him for it. (vs. 24)
e. But when a judge does NOT show partiality and rebukes the one doing evil (regardless of his wealth or social position) will be a delight to the people.
2. Verse 26 seems to be a further explanation of the thought in verse 25:
a. The people will love the ruler who judges fairly and justly.
b. And the ruler who gives a righteous answer will be “kissed.”
1. Answer: Speech; utterance; words; statement; talk.
a. The term has a wide range of use.
b. In context (if we assume this to be part of the previous section), the author has been speaking about two kinds of judges with two kinds of “speech.”
c. Judges are to hear the evidence in a case, and then give an “answer” or a verdict based on the evidence.
d. The answer they give can have a profound effect on the lives of those involved.
e. If it is a national issue, the answer they give can affect the whole country.
f. The “answers” (words; speech; etc.) of a judge or those in positions of power are extremely important.
g. We should pay close attention to the words and answers that judges give… and the speeches of those in positions of power.
h. Those “answers” can affect our lives and our well being.
2. Right: Straight; right; upright; just; righteous; honest.
a. In particular, the author mentions RIGHT answers… right words… right speeches.
b. Right speaks of those verdicts and judicial “answers” that are righteous… just… fair… straightforward… and honest.
c. A just answer is one that is not based on outward appearance.
d. It is an answer or a verdict given that is free of prejudice.
e. It is an answer that doesn’t even take into consideration a man’s social position, a man’s skin color, ethnicity, a man’s wealth, or fame.
f. It is an answer that stems from the truth – one that is just and fair.
g. That is how judges are expected to behave.
3. While it appears that this verse is part of the whole proverbial thought of verses 23-26, it does stand alone as a complete thought.
a. Thus, it is applicable in lots of situations—not only in the courtroom.
b. We too should give “right answers.”
c. Our speech should never be defiled by bigotry, prejudice, respect of persons, or any kind of injustice.
d. If someone asks us a question, they should expect an honest answer.
e. If someone asks us a question, they have a right to expect the truth, and we have an obligation to give them nothing but an honest, truthful, right answer.
f. Almost nothing ruins the testimony of a believer faster than lies and dishonesty.
1. Of course, this expression needs to be understood as “proverbial.”
a. This expression is a figure of speech.
• It is not to be taken literally… especially today.
• I do want to give honest answers, but I don’t want every man to kiss my lips.
• This proverb does not mean that every man will literally kiss you if you give right answers.
• It is a figure of speech designed to drive home a literal point.
b. The expression is to be understood in light of its historical setting.
• In that day and in that culture, kissing (even men kissing men) was common.
• It was more like a handshake and would not have the same connotation that it might have today.
• This kind of kissing would have had a very positive tone in the day when it was written.
c. This expression also needs to be understood in light of the context.
• Kissing the lips in this expression is to be connected with what was said in the previous verses.
• If a judge is prejudiced, partial, and shows respect of persons, by calling their wicked behavior “righteous,” then the people will ABHOR him. They will hate him. (vs. 24)
• But if a judge is fair and honest, and he REBUKES the wicked (even if he is powerful, rich and famous) then the people will be delighted. They will love him.
• That person will be considered blessed.
2. A good answer (righteous, fair, just, honest judgment) will evoke a KISS from the people.
a. This kiss is a continuation of thought from the delight and blessing of verse 25.
b. It is clearly a sign of approval, joy, support, agreement, and appreciation.
c. Everyone will approve and be appreciative of the judge whose judgments are right, just, and fair.
d. The expression “kissing the lips” is hyperbole, an exaggerated expression designed to make a point.
e. They might not literally kiss the lips of the judge, but they sure will be happy that he’s on the bench… and not the kind of judge mentioned in vs. 24.
3. This truth is certainly applicable to us today.
a. One who gives honest answers will be appreciated—and that goes not only for judges but for the average person on the street.
b. People value a person who is honest and fair in their speech.
• Citizens value honest answers from their politicians.
• Students value honest answers from their teachers.
• The congregation appreciates honest answers from the pastor.
• Consumers appreciate honest answers to their questions from a salesman.
• In every earthly realm, people want the raw truth. They want others to be honest and open with them.
• They don’t want to find out AFTER the purchase that the product only lasts one year.
• They don’t want to find out when it’s too late that the politician really knew he would be raising taxes… even though he said he wouldn’t.
• Unfortunately, when it comes to the truth of God’s Word, most people do NOT want an honest answer. They seem to be content with a lie.
• But for the most part, honest answers are valued by everyone.
c. One translation (actually closer to a paraphrase) captured this idea: “An honest answer is a sign of true friendship.”
• He interpreted the “kiss” as a sign of friendship.
• A true friend will give an honest answer—even if the truth hurts.
• The one who gives reliably honest answers is respected, honored, and loved.
d. Prov. 15:23 – Good answers are appreciated! It brings joy—maybe even a kiss. Good answers are valued.
e. Prov. 27:6 – “Open rebuke is better than secret love. 6Faithful are the wounds of a friend; but the kisses of an enemy are deceitful.”
• Some men show outward affection, but they are enemies. Their words are not good.
• But others may say honest words (words that we don’t really want to hear), but perhaps NEED to hear.
» Those are the words that should be valued and appreciated.
» Those words, though they may wound, are coming from a true friend… and are for our good.
» True friends speak honestly to us… they speak the truth, painful though it may be. That’s love.
• When someone gives us honest answers, they should be “kissed.”
» We should be grateful for their honesty… because it is for our good in the long run.
» We might not be grateful immediately. But if we stop and think about it, we BECOME grateful. For then we begin to realize that the words of correction are beneficial, profitable, and valuable.
• Only a friend would stick his neck out with that kind of an honest answer. Everyone else may have “known” about the issue, but didn’t bother to say anything.
» Faithful are the wounds of a friend.
» And if a friend does stick his neck out to speak honestly to you (something you might not want to hear), don’t get mad as if he were an enemy. Treat him as a friend.
» You don’t have to kiss him, but you should appreciate the kindness of the honest answer.
f. Prov. 23:15-16 – A father rejoices when his son speaks “right things.”
• “Right things” defined: (One word) = evenness; uprightness; straightness; fair; level.
• It encourages the father to hear his son speak such words because it indicates that his son is growing in wisdom and is maturing—perhaps in life and perhaps also in the faith.
• He might feel like kissing his son when he hears such good answers.
• A son who speaks honestly causes his father to rejoice.
• A son who speaks with fairness and is level headed in his speech causes a father to rejoice.
• Solomon seemed to be speaking about good, old fashioned honesty in speech. You can trust what your son says—and that delights the father.
• In every setting, people like to hear right words… good answers.
Proverbs 24:27
First Things First
Introduction:
1. This proverb speaks about priorities.
2. It makes a simple statement about putting first things first.
3. There is a clear contrast between the basics and the finer things of life.
1. Solomon (or whoever the author of this section was) first speaks of a man’s work in the field.
a. Of course, this needs to be understood in light of the culture and customs of the day.
b. Israel was primarily an agricultural society.
c. Men worked in the fields and grew their own crops. If they didn’t, they wouldn’t eat.
2. Work in the field required preparation.
a. The farmer had to prepare the field for planting.
b. That meant he had to plow the field and break up the hard soil so that the seeds would germinate and grow.
c. Preparing the field was backbreaking work. They didn’t have a rototiller with a gas engine.
d. They had to do the work with a yoke of oxen and a plow… and some probably by hand.
e. This work was done “without” and “in the field”
• The preparation work had to be done outdoors in the elements.
• It was done in the blazing hot sun of the Middle East.
• It obviously could not be done “inside” in the comforts of home.
f. “Making it fit” is another expression with basically the same meaning – preparation work… making it “ready” for planting.
3. The first part of this proverb is a command to do your necessary work in the field.
a. If you didn’t take care of this work, then you wouldn’t have any crops to eat. You and your family would go hungry.
b. Thus, preparing the field for planting was perhaps the most basic necessity of life. No crops, no food!
c. There may be a thousand other important things that needed attention… but Solomon’s command was “do this first.”
d. There is a time for everything under heaven. And when it is time to prepare your field, don’t let anything else take you away from that.
e. It is MOST essential that the field be prepared and that it be prepared at the proper time.
1. Note the order here: First prepare the field; then build your house.
a. This is the main point of the proverb.
b. There is a proper order for taking care of business in life.
c. There ought to be a sense of priority in doing all of our work.
d. First things first: First the field, then the house.
e. The order of priority is this: First take care of the basic needs (like preparing so that you can eat!) and then attend to the “extras”… luxuries… building a house.
2. Again, a word about customs and culture is needed here. Otherwise, we might miss the point.
a. Today in America, especially here in the comfortable suburbs, we might not see the distinction as clearly as in Solomon’s day.
b. To us, food and shelter ARE the basics… the essentials.
c. But in Solomon’s day, a house was considered a luxury.
• Many people lived in tents until they could afford to build a house.
• Sometimes young couples lived in the house of their parents even after marriage until they could build their own house.
d. Solomon’s advice to the poor and perhaps to young couples just starting out in life is this: Prepare your field first!
• Make sure that you will have food enough to feed your family.
• Don’t assume that you NEED a house right away.
• If you have to pick one or the other – choose food. It is more basic and essential than a house.
• If you have to live in a tent for a few years until you get on your feet, then so be it.
• It’s better to live in a rustic tent and have food to eat, than to live in a nice house and go hungry!
3. Another possible implication in this passage would relate to the Jewish settlers in the land.
a. As the Jews conquered the land and began to spread out, caution would be needed before they started to build their house on the property.
b. As they took over a piece of property that appeared to be well suited for them, they should FIRST prepare the ground and make sure that the ground is suitable for farming.
c. Don’t just find a pleasant view, build a house, and ASSUME that the land is fertile and would be productive.
d. Do your homework first. Prepare the fields and test the soils before you start building.
e. You might discover that after you build your house, you may have to abandon it and move to more fertile soil.
4. Others see this proverb in a slightly different light.
a. The proverb is vague enough to support many applications.
b. Some understand Solomon to be speaking entirely about building a house.
c. The work does not concern providing food, but rather, in preparing a foundation in the field for building the house.
d. This would also be related to the principle of “counting the cost.”
e. Make sure you have prepared all the building materials before you begin to build.
f. Luke 14:28-30 – Count the cost first… then build.
g. I Kings 5:17-18 – The House of the Lord was built this way.
• All the building materials were prepared ahead of time.
• Then construction took place.
• 6:7 – In fact, each piece was precisely prepared to fit in place without any hammering on the work site.
h. The point: be prepared ahead of time.
5. Either way, the principle is the same: be prepared before you start building!
a. Plan ahead.
b. Put first things first. Prioritize.
c. Necessities first; then comforts and conveniences.
d. Make sure that you can put food on the table before you entangle yourself in an expensive, time consuming house building project.
e. Make sure you have enough to finish the job before you start.
Applications to today:
1. This is such good advice to young couples today—even if we don’t live in an agricultural society!
a. If the wisdom of Solomon was applied, many young couples could avoid financial disaster.
b. Young people are overly eager to have the house, without having laid the proper financial foundation.
c. Young people today assume that they NEED a big house with all amenities as soon as they get married.
d. Our present economic downturn in some measure can be traced to NOT following Solomon’s advice!
• Young (and old) couples wanted the big fancy house, without having “prepared their fields.”
• They didn’t build up a financial foundation that would safely allow them to buy the big house, but they bought it anyway.
• Even couples who could afford “a” house, chose to buy the McMansion instead.
• Before too long, they discovered (usually when the rates went up) that they could not afford their big house… and the bank foreclosed on it.
• This is happening all across the country.
• They got into a house without having done the “field work outside.” They were not financially prepared.
e. Young couples today might have to do what young couples have done for generations:
• If you cannot afford to buy a house right away, rent a cheap apartment and save money.
• You don’t need a house and a mortgage payment right away.
• You don’t need a house full of brand new furniture right away. Buy second hand… yard sales, etc.
• You don’t need a brand new car, a big screen TV, etc.
• Be financially responsible. What a novel idea!
• Do your prep work. Necessities come first; comforts and conveniences will come later.
f. The thinking behind buying beyond our means is wrong and contrary to Biblical principles.
• It is often done for outward show… to keep up with the Joneses. That is worldly and carnal.
• It is not worldly or carnal to OWN a big house and have nice things.
• But it IS worldly and carnal to “show off” a success that doesn’t really exist.
• On the outside, they look successful. They have a big house in an exclusive neighborhood and drive a Cadillac.
• But internally, their lives are a mess! They owe more than they can pay. Bills are piling up. Tensions flare. Stress rises.
• That is not a wise way to live. It is a poor testimony for a believer.
• Following Solomon’s advice IS a wise way to live.
• Prov. 17:1 – “Better is a dry morsel, and quietness therewith, than an house full of sacrifices with strife.”
» Financial struggles are one of the biggest problems to married couples.
» It is better to live in a tent with food on the table, than to live beyond our means, show off before others, and come home to nothing but strife and arguing over the bills!
» How much better to be CONTENT with a tent or a cottage.
2. This principle is also applicable in building a business.
a. Don’t just walk into Boston, buy some expensive prime real estate, and build a large store expecting to make it rich.
b. Do your “field work” first.
c. If you haven’t done your preparation work, and you are expecting to sell cowboy hats, you might discover to your dismay that there isn’t’ the market for cowboys that you were anticipating!
d. Do your prep work first; then build!
3. This principle is applicable in planting churches too.
a. Some go by the theory that says, “If you build it they will come.”
b. That is not necessarily true.
c. Preparation work needs to be done.
d. A church planter needs to scout the area to see if there are already churches in that region…
e. Building on another man’s foundation is contrary to the Biblical principle. Building churches near other churches is usually harmful.
f. Planting churches in another country and another culture also requires preparation work. Expecting to build an American style church in India might not work. You need to do your field work before “building the House of the Lord.”
4. Application can also be made to getting married.
a. Some see the “building of a house” here as figurative language in which Solomon speaks of marriage… a family.
b. It is better to take his words literally here. However, it is certainly a good application.
c. Before you decide to settle down and build a family, it is essential to first be able to take care of basics.
d. If you can’t put food on the table, then you aren’t ready for marriage. Perhaps you ought to think about college or some other type of training.
e. If you build your “house” (family) first, you may struggle to put food on the table for the rest of your life.
f. Solomon’s advice here is: Get your priorities right. Take care of basics first. Getting married is a big endeavor. Be prepared!
Proverbs 24:28
A Witness Without a Cause
Introduction:
1. In this proverb, the author speaks of one’s testimony in court.
2. Two commands are given in that setting.
3. Both have to do with dishonesty and deception.
1. The injunction against bearing false witness:
a. Witness: One who gives a verbal testimony; one who serves as a witness; one who gives evidence of what he knows in a formal, legal setting.
b. The readers are commanded NOT to give a verbal testimony or give any kind of evidence in a formal legal setting “without cause.”
c. Ex. 20:16 – This is basically the same command as the ninth commandment: “Thou shalt not bear false witness.”
d. In other words, all testimony in court must have a just cause. It must be accurate, truthful, and honest.
e. Bearing false witness in court could cost an innocent person his reputation, his freedom, his property, or even his life.
f. This is an exceptionally serious command because God is a God of truth and hates that which is false.
• Prov. 6:19 – It is one of the seven deadly sins that God especially hates!
• Prov. 12:22 – lying lips are an abomination to the Lord.
• Jesus said, “I am the Truth.” Of course lies and deception are hated by Him.
g. But it is also serious because of the damage and harm it can to do other men.
h. Ex. 23:1 – Moses states here that they were not to join with others in raising a false report against someone.
• Don’t be part of a conspiracy against someone.
• Don’t allow peer pressure to entice you into joining the crowd in condemning an innocent man.
• This was especially important under Mosaic Law, because one witness could not condemn a man. However, if there were two or three witnesses, then a person could be condemned.
• Hence, if a liar wanted to harm someone he hated, he would try to talk others into joining him in the false witness. The command here is: don’t be a part of that!
2. Bearing false witness against one’s “neighbor.”
a. Neighbor: This term has a broad range of meanings. It includes: Friend; companion; fellow; an associate; a fellow citizen or countryman; another person.
b. The term is obviously broader than just the person who lives in the house next to you.
c. The term the author uses here is broad enough to include ANY other person.
d. There is never an excuse for bearing false witness… even if the person is your enemy who has done you much harm.
e. Honesty in the court system in Israel was to extend to everyone… close kinsmen, associates, fellow countrymen, foreigners, and even the dreaded enemies!
3. Be sure that your testimony is not “without a cause.”
a. Without a cause: Freely; for no purpose; in vain; gratuitously; without cause; undeservedly; not having a basis or ground for an argument.
b. It is possible to give testimony about a person that really does not serve the right purpose.
• For example, if you are asked a “yes or no” question about a person, and you go way beyond the answer and testify of other things in order to tarnish the person, you are testifying without cause.
• Don’t give excessive details to put him in a bad light. Just answer honestly the question you were asked.
• A defendant standing before the court may not be a choir boy; he may be a troublemaker. But that does not mean he is guilty of the crime before the court.
• Unfortunately, we have too many examples of this in our politicians. They are asked a simple question about their opponent and answer it—and then go on a 5-minute diatribe highlighting all the faults and failures of their opponent going back to the sixth grade!
• There is really no basis or grounds for that kind of speech. They are giving information “without a cause” – not pertinent to the subject at hand.
c. Our answers and our testimony should be PURPOSEFUL and to the point… not “without a cause”, that is a just cause.
• What we say about another person ought not to be groundless… baseless… undeserved… for no good reason.
• This command forbids us from speaking up against someone out of anger, hatred, spite, or revenge.
• It is likely that verses 27 and 28 go together.
» If that is the case, then the author clearly is writing about testifying against someone who has wronged you.
» Hence, the warning is not to seek revenge in your testimony against that person.
» Don’t exaggerate. Don’t stretch the truth. Don’t try to get even… don’t bear false witness against him—even if he has wronged you.
• Even if we have suffered as a result of another person, the right way to handle injustices is to leave it in the hands of the Lord—and not to take matters into our own hands and run a smear campaign against them… or lie.
• That is unbecoming a saint.
1. The second injunction: Do not deceive with your lips.
a. Deceive: The term can mean to be open; gullible; simple; easily deceived OR actively, it means to deceive; persuade; or entice.
b. Prov. 12:20 – “Deceit is in the heart of them that imagine evil…”
c. A person with deception in his heart will eventually have deception flowing out on his lips.
2. The concept of deception is broader than an outright lie. It also includes misleading speech.
a. It is possible to speak nothing but facts, but to present them in such a way as to mislead.
b. Often important, pertinent facts are purposely left out in order to mislead… even though you spoke only the truth.
c. I hear that often in counseling. It is human nature to say things in such a way as to make self look good, and the other guy look bad.
d. It is easy to justify that kind of speech to ourselves, because perhaps we said nothing but truth.
e. But there are lots of other ways to communicate too: body language; tone of voice; expressions of disbelief; rolling the eyes; etc.
f. God is a God of truth. He knows not only the words that we speak, but also the motive behind those words.
g. He knows what we are trying to communicate by other means as well.
3. Men deceive others to hide the hatred in their hearts.
a. Men will lie and smear another man out of hatred, and attempt to do so in a deceitful manner—to make themselves look good.
b. Out of hatred for another person, we can just hurl out there little innuendos, incriminating pieces of information, half truths, etc. in order to persuade others to believe the worst about someone.
c. It is human nature to attempt to HIDE the hatred in our hearts and to use deceptive speech as a “cover up.”
4. Prov. 19:5 – Deception shall be punished.
a. False witnesses and all liars shall not escape punishment.
b. It may not reach them in this life, but it surely will in the life to come.
c. Vs. 9 takes it a step further: he shall perish! (brought to ruin)
d. Deut. 19:16-21 – When false witnesses ARE punished, it causes others to fear… lest they also be punished.
e. The penalty attached is a deterrent to sin… to lies.
5. Col. 3:9 – The Christian is not to lie, but not because he fears the penalty of the law.
a. We are not to lie because we have already put off the old man, the man whose life was characterized by lying and deception.
b. It is not fitting for a new creature in Christ to behave like the old man he used to be.
c. God hates lying. So should we!
• Ps. 119:163 – The Psalmist said: “I hate and abhor lying…”
• Prov. 13:5 – “A righteous man hateth lying.”
d. And it really is an issue of character: if a person lies and shows disregard to truth… he will likely cheat… and perhaps steal: dishonesty breeds dishonesty.
e. But by walking daily in the Spirit, with our hearts right with God, we WILL be practicing the truth… living the truth and manifesting the indwelling Christ who IS the Truth.
f. This is an important part of our testimony before the world.
Proverbs 24:29
The Golden Rule in Reverse
Introduction:
1. This proverb deals with the subject of revenge.
2. The only question concerning its meaning has to do with context.
a. Most of the proverbial thoughts in this section consist of more than one verse, usually two or three.
b. The next proverbial thought actually is found in the next five verses dealing with the sluggard.
c. This section is different than much of the earlier chapters in that there is a context… several verses strung together.
d. The debate is whether verses 28 and 29 are to be considered as individual thoughts or if they are both speaking of the same theme.
3. If they stand alone, then:
a. Verse 28 speaks about perjury = lying in court.
b. Verse 29 speaks of revenge.
4. If they are to be taken as a unit of thought then:
a. They are both speaking about lying in court.
b. Verse 28 forbids lying and deception in court
c. Verse 29 forbids lying in court to take revenge on an enemy.
5. It is probably best to understand these two proverbs as one proverbial thought… acknowledging that even as a unit, each passage can have many applications on its own—beyond the courtroom scene.
1. We are going to begin looking at this proverb assuming that it is a continuation of the context established in verse 28.
a. As such, this would be seen as a synthetic parallelism: a proverbial thought that builds on what was said before.
b. It continues the same thought but adds new information.
2. Consider the progression of the proverbial thought:
a. Don’t be a false witness against your neighbor in court.
b. Don’t deceive either… by leaving out key points in your testimony that might be misleading. Don’t deceive by any means. To do so would be a violation of justice.
c. And don’t use the legal system to get even with an enemy. Don’t lie about someone in court because you don’t like the person! Don’t use the legal system as a platform to seek revenge against an enemy or to make him look bad.
3. “I will do to him as he hath done to me.”
a. These are the words of someone who has been injured by another person.
b. Someone harmed him in some way:
• Perhaps through gossip or lying.
• Perhaps this other person has caused the speaker here to experience a loss of property… a ruined field of crops… lost animals.
• The specific type of harm done is not stated. We could apply this to ANY kind of harm that another has done.
• Whatever the harm was, the speaker wants to get even.
• The speaker was hurt by that person; now the speaker wants to hurt him back.
c. This is an expression of pure revenge.
• Obviously the person speaking feels justified in what he’s doing.
• He probably sees it as a matter of an “eye for an eye or a tooth for a tooth.” He hurt me; now I’m going to hurt him back.
• This is what our fallen nature is like. We like to take revenge in our own hands and strike back at those who strike at us.
• The desire to “get even” seems to be universal among men… and women and children.
• There are lots of examples of revenge sought after in the Bible.
• Absalom sought revenge against his half brother, Amnon for defiling his sister, Tamar.
• Judg. 15:9-11 – Sampson sought revenge against the Philistines… and the Philistines sought revenge against Sampson.
• It’s probably quite safe to say that every person in this room has not only thought about revenge, but has also carried it out in one form or another… in word or in deed.
4. Seeking revenge is clearly forbidden in both Old and New Testaments.
a. Psalm 94:1 – The Old Testament saints were not to take vengeance into their own hands. They were to pray for the God of Vengeance to SHOW Himself… by taking vengeance on their enemies.
b. Prov. 20:22 – Old Testament saints were not to take vengeance themselves, but they were to wait on the Lord to do so.
c. Rom. 12:19 – New Testament saints are told the same thing. Do NOT take vengeance into your own hands. Vengeance belongs to the Lord.
d. I Peter 3:9 – Not rendering evil for evil, or railing for railing: but contrariwise blessing; knowing that ye are thereunto called, that ye should inherit a blessing.
• This runs contrary to our nature.
• Perhaps out of a sense of morality, a man might be convinced to restrain himself from striking back or rendering evil for evil.
• But it takes a special grace to enable us to respond to evil done to us with “blessing.”
• However strange and foreign it might be to our old nature, it is our CALLING in Christ. We have been called to live this way.
e. Seeking to take out revenge on someone is sinful—in any age and in any setting. There is never a justification for it.
f. Even if our cause is just, there is no justification for an individual taking justice into his own hands.
g. Vengeance belongs to the Lord ultimately. And in this life, God has ordained governments to execute justice against criminals.
h. We are NOT to take matters into our own hands. There is to be NO vigilante justice before God.
5. It is especially heinous in a courtroom situation before the Law of the land.
a. If someone lies about you in order to get even for some real or perceived injustice done to them, you might well brush it off.
b. Sticks and stones may break my bones, but names will never hurt me.
c. However, if they lie about you in court, the consequences could be much more severe than hurt feelings.
d. You could end up in jail or paying a fine. You are not simply lied about or gossiped about around the water bubbler. Now it is in a public setting… before authorities who could imprison you… fine you… take away your property.
e. This is much more serious than being lied about in other settings.
6. What a contrast to what the Lord Jesus taught.
a. The man in this proverb said, “I will do to him as he has done to me.” He treated me cruelly so I will treat him with the same cruelty… and maybe even a little worse! I’ll show him!
b. Matt. 7:12 – What is called “the Golden Rule” teaches the opposite.
• The Lord Jesus taught that we should do to others GOOD things that we would WANT them to do to us… not BAD things that they have already done to us.
• This is grace… giving others a benefit that they do not deserve.
• This is how the Lord treats us—and it is how we ought to treat others.
• It is very different from the way the world operates.
• The world also has its Golden Rule. In the world, whoever has all the gold makes all the rules.
• Jesus taught us to be gracious and selfless and to leave all judgment and revenge in the hands of the Lord.
• Matt. 5:39 – We are not to try to get even.
» In fact, if someone smites us in the face, we are not to strike back.
» Leave vengeance to the Lord or to the government which the Lord established to execute justice.
» By doing so we are expressing our submission to God.
• Matt. 5:44 – We are not to seek personal vengeance against those who mistreat us.
» We are to do GOOD to them and to PRAY for them.
» Pray for them—seeking God’s best for them.
» That’s very different from lying in court against them to get even!
1. This statement of revenge basically puts the speaker in the place of God Himself!
2. II Tim. 4:14 – The Lord would reward Alexander according to his works.
a. God alone is the One who judges sin. Vengeance belongs to the Lord.
b. It is God—not we—who rewards a man according to his work.
3. We are very poor judges of a man’s works because we cannot see what God sees.
a. God knows the heart… the deep things of the heart.
b. God sees the motive behind the works.
c. God sees all the circumstances surrounding a man’s work.
d. We see none of that, and are thus not qualified to judge another man’s works as God can.
e. And we are certainly not in any position to execute personal vengeance against any other person.
f. We are to submit to God and His will for our life and leave all those matters into His care.
g. He makes no mistakes. We are prone to error in judgment.
h. We don’t have the ability to render unto a man according to his works.
Proverbs 24:30-32
The Sloth
Introduction:
1. The next five verses in this section deal with one proverbial thought: laziness.
2. It is part of human nature. It is more of a problem for some than others, but everyone has some areas of life where we are lazy.
3. Thus, this proverb is valuable to us all. There is application enough for each of us.
4. In these verses, the author does the following:
a. First he observed the field of the slothful man and took some notes (vs. 30-31).
b. Then he meditated on what he observed. (vs. 32a)
c. Then he was personally instructed by what he observed. He learned a lesson from it. (vs. 32b-34)
1. The author walked by a field and made some initial observations.
a. The field was overgrown with thorns and nettles.
b. The stone wall was broken down.
c. His property had fallen into disrepair. No upkeep had been done in quite some time.
2. Next the author concluded that the owner was slothful.
a. Slothful: Sluggard; lazy; slow to take any action, suggesting a lack of discipline or initiative, as a moral failure.
b. The slothful man described in Proverbs:
• Prov. 19:24 – They lack initiative.
• Prov. 20:4 – They find excuses not to work; they don’t do their jobs on time; they are procrastinators.
• Prov. 22:13 – They invent reasons not to work; they fear work!
• Prov. 26:16 – Yet, they consider themselves to be just a bit smarter than everyone else. (“Those other fools have to get up and go to work every day… but not me! I’m too smart for that.”)
c. Solomon paints a pitiful but accurate picture of the slothful man or woman.
3. Notice the way the author describes the “slothful” man: he calls him a “man void of understanding”.
a. The term “understanding” is a translation of a word that means “heart; inner man; the mind; the emotions; and will of the man; the inner self life.”
b. Here the author uses the term of the deep, inner thought life of a man.
c. In other words, it is what is going on deep inside a man’s mind, heart, and soul.
d. And what is going on inside the mind and heart of the sluggard?
e. Nothing! This man is void of understanding.
• Void means lacking; destitute; deficient; or empty.
f. This passage gives us an inspired, in-depth look deep into the heart and soul of a man.
g. If you want to know about human psychology, don’t study Skinner or Freud. They have no concept of what the human psyche is really like (sinful; cursed; depraved; blinded spiritually; etc.)
h. If you want to know about human psychology, study the Bible.
• What the Bible says about inner workings of the human heart is true and accurate because it is inspired by the Holy Spirit.
• We are ill equipped to understand our own hearts, much less the heart of someone else.
• Jer. 17:9 – “The heart is deceitful above all things, and desperately wicked: who can know it? I the LORD search the heart…”
• Our hearts are deceptive. We think we know what’s going on inside, but we are easily deceived. Who can know it? The answer is no one (no human being). But the LORD searches the heart… the deep recesses of the heart. He knows exactly what’s going on inside the heart and soul of a man.
i. Here God tells us something about the heart of a lazy person. What’s going on inside? Not much! He is VOID (empty) of understanding.
j. Keep in mind that this is not an intellectual problem. It is not that the lazy man lacks the mental capacity to be hard working. Rather, he lacks the MORAL capacity. This is a moral problem… a sin problem. It is a problem of the heart, not the head.
k. This man lacks the heart to work. Therefore he chooses not to think about it. He has developed a capacity to block work out of his mind. Work is a four-letter word to him… a bad, swear word.
l. This is the kind of person the author observed.
• His fields are overgrown and his stone wall is falling apart, not because the man is elderly or handicapped and unable to take care of his property.
• This property is a mess because the owner is slothful.
• It is not a physical problem or an intellectual problem. It is a moral problem. The man has chosen to be slothful.
32 Then I saw, and considered it well: I looked upon it…
1. The next thing we are told in this proverb is that the author considered it well.
a. Consider: (two Hebrew words)
• The first word means: “To put or to place something.”
• The second word means: “Heart or mind.”
• Together the expression means “to consider; to contemplate; to put the mind to something; to pay attention to something.
b. The author went by the field of the slothful man and began to do some heavy thinking.
c. He didn’t casually observe the field. He paid close attention to it. He thought about it. He meditated on the meaning of what he saw.
2. Solomon was wise because he was a keen observer.
a. He thought about the things that he saw.
b. He saw the same things that everyone else saw. The difference was that he took the time to THINK about what he saw. He considered the significance of what he observed.
c. For example, Solomon observed:
• Ants… and learned lessons about hard work.
• Harlots in the windows, waiting to allure young men their way.
• Solomon observed trees and other plants. He observed ants and other animals.
• But he especially observed people. He was a people watcher. He carefully observed human behavior, and considered the results of that kind of behavior.
• He recorded the results in his observations about life in this book—for our learning and admonition.
d. But Solomon also left us with an example of HOW to become wise: By paying careful attention to the things that we observe in life.
• If we pay attention to the little things that we observe in life and meditate upon the significance of them, we too can learn great lessons and gain wisdom.
3. The author uses three terms to describe the process of LOOKING:
a. I saw – this term implies seeing and perceiving. (The English word “see” also is used of understanding. “Oh, I see!”)
b. I considered it well – “to put it in your heart and mind.”
c. I looked upon it – “to see, to pay attention, to experience.”
d. There seems to be a progression of thought:
• Seeing and initial perception.
• Consideration – meditation; contemplation on the meaning.
• Looking upon it – experiencing the truth – real life application.
1. After seeing, considering, and looking upon, the author then received instruction.
a. Instruction: Discipline; chastening; correction; self-control as a feature of a wise person; as moral quality; warning.
b. What he observed served as a form of discipline.
c. It served as a correction for areas in his life that needed to put this lesson into practice.
d. It served as a warning to him about the possibility of becoming lazy in the future.
e. Thus, whenever he sensed that he himself was being lazy, this lesson would be there in the back of his mind to rebuke him for it… and to correct him.
2. There are various ways in which we can be instructed.
a. We can be instructed by God through His Word.
• Prov. 1:1-3 – The book of Proverbs was written for that very purpose… that we might be instructed by God through His Word.
b. We can be instructed by another person.
• Prov. 1:8 – We can be instructed by our earthly father, teacher, pastor, brother, etc.)
c. We can be instructed by experience (learning the lesson the hard way)
• Ps. 119:59 – “I thought on my ways, and turned my feet unto thy testimonies.”
d. We can be instructed by observation as the author was.
• God gives us vision and intellect.
• There isn’t any reason why we could not make observations in life and learn lessons from what we observe, just as Solomon did.
• Of course, our observations are not divinely inspired as were the author of this proverb. We need to be careful and test our conclusions against the Word of God.
• But good lessons CAN be learned from everyday life.
3. Any time we are instructed morally and spiritually, we should see God’s hand in it.
a. Whatever method God chooses to instruct us, we need to take heed.
b. Even if it comes from the mouth of a babe!
c. Prov. 23:12 – “Apply thine heart unto instruction, and thine ears to the words of knowledge.”
d. Whatever method God uses to instruct, we need to apply that instruction to our life. We are responsible for any light God gives.
e. So keep your eyes open and observe life.
f. As Yogi Berra once famously said, “You can see a lot just by looking.”
Proverbs 24:33-34
Laziness and Poverty
Introduction:
1. This proverb is connected in thought to the previous three verses. Verses 30-34 constitute one proverbial thought about laziness.
2. In the previous verses, the author gave the setting.
a. Vs. 30-31 – The author walked by a field and made some initial observations.
• The field was overgrown with thorns and nettles.
• The stone wall was broken down.
• His property had fallen into disrepair. No upkeep had been done in quite some time.
• His initial observation was that the owner was slothful and a man void of understanding.
b. Vs. 32 – The next thing we are told in this proverb is that the author considered it well and received instruction.
• There were some good lessons to be learned from this observation of life.
• There are always good lessons to be learned by observing people and the way they live.
• Sometimes we observe things we want to add to our life.
• Sometimes we observe things that we don’t ever want to see in our own lives.
• This is such a lesson: the author observed a lazy man’s homestead and determined that’s NOT the way he wants to live.
1. Now the author shares with us the results of his observations.
2. The first result of his observation has to do with the SOURCE of the man’s troubles: he sleeps too much and doesn’t work when he should!
a. The stone wall was broken down, but it was not to be attributed to a recent tornado or hurricane.
b. The field was overgrown with thorns and weeds, but it was not to be attributed to some deviant who snuck onto his property and planted thorns and nettles.
c. Nor was his property fallen into disrepair because he had been out of the country on a long journey.
d. The author observed ONE reason: the man was a lazy slob!
3. The author makes some editorial comments about the thinking of this man.
a. When it’s time to get up in the morning, the man thinks, “Yet a little sleep… a little more slumber.”
b. When it’s time to go to work and put his hands to something productive, the man thinks to himself, “just a little more folding of the hands.”
4. These expressions are illustrative of several moral failures:
a. Laziness… first and foremost.
• They know what they have to do; they just don’t do it.
• They aren’t lacking physically or mentally; they are just lazy!
• The problem is not that there is no opportunity to work; the problem is they don’t avail themselves of the opportunities. They just don’t WANT to work.
• They are unwilling to get up, unfold their hands, and go to work.
b. A lack of self control… giving in to his bodily impulses. (I just need a little more sleep; a little more slumber…)
c. Procrastination… (Prov. 6:6-11)
• This is in many ways a parallel passage.
• However, in chapter 6, the laziness is described as procrastination.
• The lazy man here was obviously not doing the summer planting in the summer and was not doing the fall harvesting when it was time.
• He put it off… and ended up with nothing.
• Procrastination is often accompanied by good intentions… but the point is that good intentions don’t get the job done.
• Good intentions are often a cover for laziness.
d. Poor planning… Even the ants are good planners.
• They prepare their food ahead of time.
• They have planned for the jobs that need doing in the summer and then the chores that need doing in the fall.
• They know that the winter is coming and they plan ahead.
• Lazy people don’t plan ahead.
e. Wastefulness… (Prov. 18:9) “He also that is slothful in his work is brother to him that is a great waster.”
1. Much is said about laziness and its results in the book of Proverbs.
2. This proverb simply lists one result of laziness, namely, poverty.
a. Poverty: a lack of the necessary needs of life.
b. Laziness results in poverty.
3. We should point out here that the author is not condemning poverty.
a. He is condemning the laziness that leads to poverty.
b. There is nothing wrong with being poor or having needs.
c. Many godly people have been poor. (Christ and the apostles)
d. Many godly people have been rich. (Abraham; David; Solomon)
e. One’s financial status tells us nothing about their character or their relationship to the Lord.
f. It is not sinful nor is it a failure on the part of an individual to be poor.
g. For the most part, that is all part of God’s sovereignty in the universe He rules.
h. None of us chose to be born in America. We could have been born in poverty in Yemen or Vietnam.
4. We should also note that the author is not stating that ALL poverty is the result of laziness.
a. This proverb is citing a specific example.
b. There are millions of people in the world who live in poverty through no fault of their own.
c. They may be diligent hard working people, but because of economic, political, and social issues surrounding them, there is nothing they can do to change things.
d. Ecc. 9:11 – Remember Solomon wrote that “bread is not always to the wise, nor yet riches to men of understanding…”
• Time and chance affect everything in a cursed earth.
• Ordinarily running swiftly will cause you to win the race…
• Ordinarily diligence and wisdom leads to riches…
• But in a sin cursed earth, there are many OTHER issues working against you.
• Ill health, war, earthquakes, fire, ghetto condition that can trap people, economic downturn, collapse of a currency.
• Normally, proverbially, diligence leads to making a good living, but not always.
• We should never assume that someone is poor because they are lazy.
5. In Proverbs 24:34, the author is stating the NORM.
a. Prov. 10:4; 13:4 – Normally, all things being equal, diligence leads to riches and laziness leads to poverty.
b. There are exceptions to this rule, but this proverb does not discuss the exceptions.
c. It simply states the proverbial truth from an observation of a specific case… the man who owned that broken down piece of property: a wall fallen over… weeds everywhere… vineyard not pruned or cared for…
6. Not only does this proverb say that poverty will come, but that it will come quickly and suddenly.
a. “Poverty will come as one that travelleth”
• While you are sleeping, poverty won’t just creep up on you slowly and gradually.
• It will come FAST like a roving plunderer… a travelling bandit who suddenly breaks in and robs you!
b. “Thy want as an armed man”
• Here he states the same thing again, using a different expression.
• The result of your laziness will be the same as if you were robbed by an armed bandit.
• When all is said and done, you will be left in “want”—with a great lack of things that you need.
7. The author makes a valuable observation and recorded it for our learning and for our admonition.
a. Wise men will take heed.
b. One man noted, “That wise men profit more by fools than fools by wise men; for wise men will avoid the faults of fools, but fools will not imitate the virtues of wise men.”
c. We can learn from this proverb not to be lazy in everyday life. It is certainly valuable on that level.
d. But it is also applicable to our spiritual lives.
• In a sense, our lives are like a field that needs constant attention.
• Weeds and worldly things will arise and choke our spiritual life if we are lazy and do not deal with those weeds.
• Our life should be like a fruitful field—fruit that redounds to the glory of God.
• But our lives will NOT be fruitful unless we are as diligent spiritually as a farmer is in the natural realm.
• A fruitful field doesn’t just happen.
» The farmer has to get up and go to work every day to keep up with things day by day, or the fields become full of weeds—and the task becomes overwhelming
» If a farmer wants a fruitful field, it requires effort, energy, and a labor of love.
• A fruitful Christian life doesn’t just happen either.
» It too requires sacrifice—a life lived as a living sacrifice.
» It requires getting up in the morning and reading the Word.
» It requires that we UNFOLD our hands and use them as instruments of righteousness in God’s service.
» Instead of sleeping on the couch, it might require getting up to go to prayer meeting and praying for the brethren, for missionaries, and the salvation of souls.
» On Sunday morning, instead of thinking, “Just a little more sleep… a little more slumber”, we ought to get up and make it to Sunday school to learn God’s Word that we might be better equipped to serve Him.
» The cares of this world can be like weeds that can choke our spiritual life.
» Being fruitful requires removing weeds… which is a daily chore!
» We all know Christians who do not take care of their “field.” They are lazy and careless spiritually. Their spiritual lives are overgrown with weeds… the walls of their lives are broken down… their walk with the Lord has fallen into disrepair—and they continue snoozing… they continue to be apathetic to the things of Christ…
» Just as the lazy farmer will be taken by surprise to discover that he is poor, so too the lazy Christian will be taken by surprise at the Bema seat to discover that he has very few rewards… very few heavenly treasures.
» He enters glory, but not as rich and rewarded as he could have been… as he SHOULD have been.
8. Prov. 20:13 – The CURE is quite simple.
a. If you’re sleeping, just open your eyes!
b. If you open your eyes, you won’t go hungry.
c. This might be an intended play on words.
• The lazy man is to open his physical eyes and wake up.
• But Solomon probably also intended for the eyes to represent also the “eyes of understanding.”
• It would be like saying, “Open your eyes and take a good look at yourself. Look at your behavior. Look at your folly.
• Look at your laziness and SEE it for what it is: destructive folly!
• Once you open your eyes, you probably get back to work… and thus have plenty to eat.
d. Rom. 13:11-14 – As Christians, we are also told to stop sleeping, wake up, and open our eyes SPIRITUALLY too.
• When we do, we too can return to feasting on the Bread of Life.
• There is no need for a believer to go hungry spiritually.
• All we need to do is to wake up… open our eyes… and take a good look at ourselves.
• That should stir us to make things right.
