Proverbs
Notes on Proverbs – Chapter 27
Proverbs 27:1
Boast Not Thyself of Tomorrow
1. In this statement Solomon notes one aspect of human nature: we tend to boast. There are countless applications of this truth.
2. Here, he is speaking about the tendency to boast about things that have not even happened yet—as if they were a sure thing.
a. We boast about our sports teams and how well they will do in the playoffs—before they even make it to the playoffs.
b. We boast about our kids—as if each of them will become president one day.
c. We boast about our businesses and careers.
d. We boast about our country and assume that we are not vulnerable to the issues that plague other nations; militarily and economically and socially—we tend to think that nothing can harm us. Other countries might fall—but not us!
e. As Christians, we boast about our walk with God. Somehow we manage to convince ourselves that other people may fall spiritually—but not me. I go to church and read my Bible. Nothing can happen to me tomorrow. I’m safe. I won’t fall.
3. There is a tendency sometimes to have an overly optimistic and rosy view of tomorrow.
4. And then there is the other issue of procrastinating today and boasting about tomorrow as if we will be able to do tomorrow what we put off today. But work piles up because tomorrow brought new difficulties we did not anticipate.
5. And of course, there is the issue of salvation: Today is the day of salvation. Boast not thyself of tomorrow! You may not have a tomorrow.
6. BOAST: Celebrate; glory in; praise; shine; rejoice; brag.
a. It is often used in a bad light:
• I Kings 20:9 – The King of Syria warned Ahab: “And the king of Israel answered and said, Tell him, Let not him that girdeth on his harness boast himself as he that putteth it off.”
• Ps. 49:6 – “They that trust in their wealth, and boast themselves in the multitude of their riches.”
• Ps. 10:3 – “For the wicked boasteth of his heart’s desire, and blesseth the covetous, whom the LORD abhorreth.”
• The things we boast in are not always in harmony with the mind and will of God.
b. But the term boast is also used in a good light
• I Chron. 16:25 – “For great is the LORD, and greatly to be praised: he also is to be feared above all gods.” (same word)
• I Chron. 16:10 – “Glory ye in his holy name: let the heart of them rejoice that seek the LORD.”
• Ps. 34:2-3 – “My soul shall make her boast in the LORD: the humble shall hear thereof, and be glad. 3O magnify the LORD with me, and let us exalt his name together.”
• We are to “boast” in the Lord in the sense of glorying in Him; rejoicing in Him; praising Him; exulting in Him.
7. But Solomon is not talking about boasting in the Lord. He is talking about boasting about tomorrow…
a. He is talking about boasting about tomorrow and all the things that we envision tomorrow to bring… even if our vision is overly optimistic… and not in tune with reality.
8. We are told NOT to boast in tomorrow.
a. Don’t automatically assume that all will go as planned tomorrow.
b. Don’t automatically assume that all will be rosy tomorrow.
c. Don’t assume that your health will always be vibrant and strong.
d. Don’t assume that your finances will always increase.
e. Don’t assume that our country will be better off tomorrow than today.
f. And don’t assume that your life will be a bowl of cherries tomorrow.
g. Don’t glory and rejoice in all the good things you anticipate for tomorrow.
9. A proper reading of the New Testament does not encourage a believer to assume that the last days of the church age will be full of sunshine, happiness, and great success for churches that seek to honor God.
a. We are not told to boast in the fact that the spiritual and moral climate around us will continue to improve and be brighter tomorrow.
b. We are told to anticipate “perilous times” morally and spiritually. And we are beginning to see it.
c. We are told that evil men will “wax worse and worse.” We see that too.
d. Our boasting is not to be on the changeable earthly conditions of tomorrow.
e. Our boasting is to be in the Lord who changes not. We can always rejoice and glory in Him.
f. When we glory in what we anticipate to be “happy days” coming for tomorrow, we may be disappointed.
g. When we glory in the Lord, we are never disappointed.
h. Solomon challenges his readers to be realistic about tomorrow and earthly conditions.
i. Don’t boast in things that are temporal and can vanish away.
j. Jer. 9:23 – “Thus saith the LORD, Let not the wise man glory in his wisdom, neither let the mighty man glory in his might, let not the rich man glory in his riches: 24But let him that glorieth glory in this, that he understandeth and knoweth me, that I am the LORD.” (same word for glory = boast)
10. It’s good for the believer to have bright hope for tomorrow when we understand tomorrow in a figurative sense (eternity).
a. Christians should be hopeful people—the most hopeful people.
b. Ultimately our future IS glorious and something we should be rejoicing in.
c. If we focus on eternity, then our glorying and rejoicing and boasting is well founded.
d. When we focus on tomorrow (the next day—or even the next few years on earth), we may become disenchanted and saddened.
e. Hope is good when it is well founded. We need hope. Our hope is in the Lord.
f. But hope that is not well founded can be dashed. And when our hopes are dashed, it can result in a loss of joy, sadness, discouragement, and even depression.
g. When we boast in our Blessed Hope—the coming of the Lord Jesus to bring us to glory, then we can experience real joy… even when earthly conditions are deplorable…
h. Hab. 3:17-18 – “Although the fig tree shall not blossom, neither shall fruit be in the vines; the labour of the olive shall fail, and the fields shall yield no meat; the flock shall be cut off from the fold, and there shall be no herd in the stalls: 18Yet I will rejoice in the LORD, I will joy in the God of my salvation.”
1. Now Solomon gives the REASON why we are not to boast in tomorrow: Because we really don’t know what is going to happen tomorrow.
a. The best laid plans of mice and men often go astray.
b. Even making the very best of plans, an unexpected health issue can change everything.
c. With the best business plans, we don’t know what will happen in the world economy tomorrow.
d. We don’t know if war will break out and change our tomorrows.
e. A natural disaster could occur and take us by surprise and change all our plans.
f. The stock market could crash.
g. You might come up with a great new invention and put all your eggs in that basket assuming it will bring in millions—only to have someone else invent something that makes your technology obsolete.
h. We really don’t know what will happen tomorrow.
i. Solomon’s advice is sound.
2. We DO know that all will be well in eternity with the Lord. We can boast and glory in that… in heavenly things.
3. But we DON’T know what will happen tomorrow here on earth.
a. We don’t know what earthly conditions will be like tomorrow.
b. Therefore we should not count our chickens before they hatch. We should not boast about tomorrow as if we were sovereign over circumstances in life.
4. We should not be presumptuous about tomorrow.
a. Don’t presume to know how things will turn out because we do not know.
b. It’s good to make plans for tomorrow.
c. But it is not good to be presumptuous and to boast as if we knew that our plans will work out perfectly. We don’t know that.
5. We should not BOAST about our tomorrows, as if we were in charge of world events.
a. Jas. 4:13-16 – They planned and gloried in their plans for tomorrow.
• Wise planning for tomorrow is good if God is in the center of it all; but all such boasting is evil.
• They seemed to have overlooked the fact that God is sovereign.
b. Prov. 16:9 – “A man’s heart deviseth his way: but the LORD directeth his steps.” We can make all the plans we want; but God providentially directs our every step along the way.
6. Nor should we WORRY about our tomorrows, as if worrying would change things.
a. Matt. 6:31-34 – We have enough to be concerned about today without worrying about tomorrow.
7. Don’t boast about tomorrow and don’t worry about tomorrow. Leave tomorrow in God’s hands… where it belongs.
a. Make the best plans you can.
b. Be hopeful: Plan and pray and work today as if you were expecting many years to come.
c. But also be realistic: We don’t know if we will even be alive tomorrow.
d. FAITH is the answer. Trust God and leave all our tomorrows in His care. He knows best: He planned all our tomorrows. He knows the end from the beginning—and His ways are perfect.
e. And isn’t it a good thing we don’t know what will happen tomorrow? God keeps the future from us that we might be dependent upon Him for it. Trust God.
Proverbs 27:2
Let Another Man Praise Thee
1. Solomon begins the subject of praise and says, “Let someone else do it.”
2. Praise defined:
a. To make to shine; boast; to give glory to; to celebrate; to commend.
3. It’s not wrong if others praise you… to commend you for an achievement or for work accomplished.
a. You may get an award at work for a job well done.
b. You may be praised by your boss and given a promotion.
c. You may receive recognition from your coworkers for going the extra mile.
d. A neighbor might praise you for helping him paint his fence.
e. The police might praise you for pulling someone out of a burning car on route 93.
f. The godly husband praises his wife, the virtuous woman in Proverbs chapter 31.
g. There are times when it is fitting for others to praise you.
h. This is not wrong. It’s kind of natural.
i. God wants us to be thankful people; so it’s natural for others to be thankful when someone helps them or does a good job. It’s natural to thank them and praise them for a job well done.
4. Of course, we are not to SEEK praise of men. That is wrong.
a. We are not to do good deeds to be SEEN of men or to receive praise from men.
b. Matt. 6:1-4 – The Lord addressed that issue and said that good deeds are not to be done to be seen or praised by men.
c. But sometimes, it’s impossible not to be seen. If you pull someone out of a burning car, of course they will see you and praise you for it.
d. But motive is key here. It is not to be done for the PURPOSE of being seen and praised.
e. In one sense, we are to “let your light so shine before men that they may see your good works and glorify your Father which is in heaven.” (Matt. 5:16)
f. But on the other hand, we are not to do good works so that WE would be seen and that we would get the glory.
5. But if for a good deed or for excellent work you are praised by others, Solomon says, “Let another man praise thee.”
a. God wants others to be thankful and grateful; so don’t stand in the way of that.
b. Sometimes, refusing thanks or refusing to be recognized can even be a form of false humility.
c. Again, motive is everything in situations like this.
d. Paul warned about that in Col. 2:18: voluntary humility:
• In Col. 2, the false teachers LOVED to be thought of as humble.
• The Ascetics thought themselves to be humble because they didn’t eat certain foods; they restricted themselves in many simple pleasures of life—to be seen of men.
• In fact, they were PROUD of their humility!
• Voluntary humility is a phony, outward, humility which brings great pleasure to the hypocrite behind the mask.
• It is an outward appearance of humility designed to draw attention to self… and make self appear to be humble, and thus, spiritual.
• It is voluntary in the sense that they can turn it on or off at will. It is a humility of their own choosing…
e. Solomon’s point in Proverbs is that it is not wrong for someone to thank or praise you—IF it is genuine.
f. There are occasions when it is fitting.
6. But the expression “let another man praise thee” is NOT the main point of the proverb. The main point is found in what follows.
1. The main point here is that if praise does come, make sure that it comes from someone else’s mouth and NOT from your mouth!
2. While there may be times when it is acceptable for others to praise you, there are virtually NO times when it is fitting for one to praise himself!
3. I suppose there might be a few exceptions:
a. At a job interview you have to highlight your abilities, skills and experience.
b. If you are running for office, you also have to let others know areas where you excel.
c. But even there we need to be careful not to exaggerate or embellish your résumé.
d. But that is the exception and not the rule. (Remember, these are proverbs.)
1. The second part of the proverb repeats the same theme in different words.
2. A stranger
a. Stranger defined: A foreigner; alien; someone unknown.
b. The verb does not appear here and must be supplied from the context.
c. In other words, “let a stranger praise thee” but not your own lips.
d. The point of using the term “stranger” here is that praise can come from ANYBODY but yourself!
e. It might be from a longtime friend or from a total stranger, but it should NOT come from you.
f. A stranger can boast about your accomplishments but SELF should never boast.
3. Both verses one and two speak about boasting.
a. The words “boast” in vs.1 & “praise” in vs.2 are the same Hebrew word.
b. Verse one speaks of boasting about what we will do tomorrow.
c. Verse two speaks of boasting about what we did in the past.
d. In both cases, the individual is told to NOT boast about yesterday or today.
e. And yet we do. We boast in ways we might not even think of as boasting – the little innuendos about:
• Our walk with God (how faithful we are; how much we pray; witness; give; serve; etc.); or innuendos about
• Our abilities (all our talents and skills);
• Our accomplishments (all we have done; awards received; things we done;
• Our self-importance (who we know; our position; our wealth; our possessions; where we’ve been; etc.)
f. We are commanded to NOT boast or to praise ourselves. If there is any praise to be given, let it come from someone else—even a stranger… anyone but self!
g. Prov. 25:27 – To glory in self—to boast about yourself before others—is not real glory. It is obnoxious and makes people sick—like eating too much honey.
4. If we could summarize our proverb it would be “avoid self-praise.”
a. Praising or boasting about what we will do tomorrow is presumption.
b. Praising or boasting about what we did yesterday is pride.
c. Both are sinful.
d. We should have a lowly concept of self. If others praise us, so be it… but it should not come from SELF.
e. John the Baptist said to Jesus about himself, “I am not worthy to loose your shoes.”
f. Jesus said of John the Baptist, “Among them that are born of women, there hath not arisen a greater than John the Baptist.”
Proverbs 27:3
The Provocation of a Fool
Introduction:
1. These two verses speak of the trouble that is created by the provocation of a fool.
2. Solomon has had much to say about fools in this book – what they are like; their folly; their mouths; their bad behavior; etc.
3. This passage speaks about the burden they are to others.
3c A fool’s wrath
1. The first thing that needs to be identified in this passage is the meaning of the word translated “wrath.”
a. It is not the same Hebrew word as is translated “wrath” in verse four.
b. However, it may well have been translated with the same English word because of the proximity of verse four. The translators may have assumed that the two passages were to be taken together as a unit.
2. “Wrath” defined:
a. The term is described variously as “anger; angry; grief; sorrow; indignation; provocation; provoking; vexation.”
b. Theological Workbook of the Old Testament: “The root meaning of “ka-as” is to vex, agitate, stir up, or provoke the heart to a heated condition which in turn leads to specific actions.”
c. It is often used of man vexing or provoking God to anger.
• I Kings 15:30 – Israel provoked God with their idols.
d. And it is also used of man vexing or provoking other men or women.
• This is the way it is used in our proverb.
• I Sam. 1:6-7 – Peninnah provoked Hannah to vexation and caused her much grief.
• Prov. 17:25 – “A foolish son is a grief (same word) to his father, and bitterness to her that bare him.”
• The term translated “wrath” that Solomon used in our proverb is best understood in the sense of a provocation – a vexation of soul caused by another.
• It is upsetting, frustrating, irritating, and also can cause a person to become angry.
• Thus, provocation often results in anger, but not exclusively. It results in other emotions as well.
3. Consider some other translations of this passage:
a. Darby: “A stone is heavy, and the sand weighty; but a fool’s vexation is heavier than them both.”
b. NET: “A stone is heavy and sand is weighty, but vexation by a fool is more burdensome than the two of them.”
c. Holman: “A stone is heavy and sand, a burden, but aggravation from a fool outweighs them both.”
d. NIV: “Stone is heavy and sand a burden, but a fool’s provocation is heavier than both.”
4. Solomon appears to have chosen this term in order that the application be a bit more general and broad than “wrath.”
a. A fool provokes others.
b. He provokes to anger, to fear, to frustration, to irritation, to aggravation, and perhaps he provokes in hundreds of other ways.
c. Fools provoke others in countless ways… all of which are negative.
d. Provoking CAN be good. In fact, we as believers are commanded to provoke one another to love and good works (Heb. 10:25).
e. We can provoke one another by our works and by our words to good service, to faithfulness, to be more heavenly minded, to walk the narrow pathway, to make things right with God and others, to be good fathers, good wives, good students, good workers, etc.
f. Provoking often has a good connotation, but not in this passage.
g. Fools do not provoke others to good but to evil.
A Fool’s Provocation is Heavy
1. It is heavier than a large stone; it is heavier than sand.
2. Heavy/heavier – “weight; a grievous weight; mass; density; a burden.
3. The point of the proverb is twofold:
(1) That fools provoke
(2) That the provocation is a heavy burden on others
5. So HOW do fools provoke and WHY is it burdensome?
a. Fools deny God (Ps. 53:1)
• The fool says there is no god.
• That is a provocation to believers.
• It causes great angst to Christian parents when their children are being fed information by fools who say quite openly, “There is no god.”
• It causes frustration to Christians in America when we see every vestige of our Christian heritage being deliberately and systematically erased from our national conscience—and from the history books.
• It is a heavy burden to helplessly watch this take place right under our noses on a daily basis.
b. Fools mock at sin (Prov. 14:9)
• This is a provocation we all face in our declining culture.
• Fools joke about sinful things – in the workplace, on the street, on TV, in the newspapers. It’s everywhere.
• Fools in Hollywood mock at sin constantly.
• They joke about adultery, stealing, lying, homosexuality, drinking, marriage, etc…
• There isn’t anything funny about sin, but they rub it in our faces every day.
• This is grievous to a sensitive believer. It is a heavy burden… heavier than a large stone or a large bag of sand.
c. Foolish children despise correction (Prov. 15:5)
• Foolish children do foolish things.
• The goal of correction is to drive the folly from the child.
• However, some children do not respond well to correction. They despise it—even though the Bible says, “Despise not the correction of the Lord…”
• Thus, the foolish child who rejects correction continues in his folly to the great grief and sorrow of his parents.
• He provokes them to grief daily… and this grief is a burden on their heart heavier than a stone.
d. Fools make a sport of mischief (Prov. 10:23)
• Mischief: Plans; device; evil plans.
• Fools get a sinister and morbid pleasure out of carrying out their evil plans which usually involve inflicting pain and loss on others.
• Gangs of undisciplined youth; serial killers; the mafia families; the guy in the office who gets a kick out of his filthy jokes; those who hack into websites just for the fun of sending viruses to others; the sick arsonist who loves to watch the property of others burn to the ground.
• While these sick “sports” might be fun for him, they are a great grief to others.
• He provokes others to grief, anger, and frustration.
• He causes others to carry around a big burden – like a large rock on their shoulders.
e. Fools are lazy and slothful (Ecc. 4:5)
• The fool will not work. He wants everything handed to him on a silver platter.
• He hates those who work hard and are successful because they make him look bad.
• He has a million excuses why he can’t go to work: “there’s a lion in the street!”
• He becomes a burden to society and especially to his own family.
• He expects others to take care of him and meet all his needs… others who work hard just to provide for their own needs now have an extra burden around their necks.
• He provokes others to frustration and aggravation. He is a burden to them… because they have to pull his weight because he is too lazy to pull his own weight.
• The lazy fool is heavier than a stone around your neck.
f. A fool is often contentious (Prov. 18:6)
• The fool often likes to cause trouble. He sows seeds of discord everywhere he goes.
• He tries to pit people against each other so that he can enjoy the fight from the sidelines.
• He argues about everything… never content.
• Thus, this kind of fool provokes others to wrath.
• Of course, the only way to deal with the fool who causes contention is to cast him out!
• If you want to get rid of the trouble, you have to get rid of the troublemaker.
• The contentious fool provokes others; he vexes their souls; he is a burden heavier than stone.
g. A fool clings to his folly (Prov. 26:11)
• As a dog returneth to his vomit, so a fool returneth to his folly.
• The fool provokes to frustration because no matter how much time you spend trying to help him, no matter how much you try to talk sense to him, a fool inevitably returns to his folly – like a dog returning to his vomit.
• Those around him who are trying to help are provoked to frustration because while he may seem to respond initially, it doesn’t sink in.
• Fools often cling to their folly and are a burden to those trying to help… heavier than a stone.
6. In 1001 different ways, “A stone is heavy, and the sand weighty; but a fool’s wrath is heavier than them both.”
a. A wise person will be aware of the fool and will not over-react to his folly. Don’t expect too much from a fool. You will be provoked to frustration.
b. Don’t give a fool room to provoke. If you give him an inch he will take a mile. Just get out of his way!
c. We have been warned that this is what fools do: they provoke others.
d. So, don’t allow yourself to BE provoked by him. Don’t allow him drag you into his twisted web.
Proverbs 27:4
The Power of Envy
Introduction:
1. This proverb seems to be linked in some ways to the previous one.
2. Verse three speaks of the provocation of a fool. Fools often provoke others to wrath (and frustration, agitation, etc.)
3. Solomon carries the thought of inward emotions a step further in verse four.
4. In verse four Solomon speaks of the relative power of envy vs. wrath. Both are powerful; but envy is more powerful.
1. In the first part of this proverb Solomon says virtually the same thing in different expressions.
2. “Wrath is cruel”
a. Wrath defined: Heat; burning anger; rage; fury; indignation; hot displeasure; fever; venom; poison.
b. Cruel Defined: Cruelty; especially the damage that cruelty brings; lack of compassion; merciless.
c. When a person is angry and full of wrath, he does cruel things; he shows no compassion; he is merciless; heartless.
3. “Anger is outrageous”
a. Anger defined: Anger that is seen on one’s countenance; anger that is kindled; it is virtually a synonym for “wrath.”
b. Outrageous defined: A flood; a torrent; overflow; flowing; swept away; overwhelmed; outrageous.
c. This term is used to describe intensity or overpowering force of something. A person can become overwhelmed by emotion—especially anger. It can overflow like a flood and get out of control.
d. Anger can become so intense that it overwhelms a person and overflows like a flood—destroying anything in its pathway.
e. It is an appropriate way to describe anger out of control.
4. Wrath and anger lead to cruelty and they can easily get out of control and become overwhelmingly destructive—like a flood.
a. Prov. 15:1 uses the same two Hebrew words. Here Solomon gives us a hint as to the best way to deal with a person who comes at us like an overwhelming flood of anger and wrath: a soft answer!
b. Solomon states here that there IS a defense against wrath and anger.
5. The Bible is FULL of examples of cruelty and intensity of wrath and anger.
a. Gen. 4:5 – “Cain was very wroth, and his countenance fell” and he killed his brother Abel.
b. Num. 20:11 – Moses was angry and smote the rock three times.
c. II Chron. 16:10 – “Then Asa was wroth with the seer, and put him in a prison house; for he was in a rage with him because of this thing.” The prophet warned him of sin and experienced the wrath of the king.
d. Dan. 3:13 – “Then Nebuchadnezzar in his rage and fury commanded to bring Shadrach, Meshach, and Abednego” and they were cast into the fiery furnace.
e. People do not always act rationally when they are angry.
f. Wrath and anger are cruel and outrageous… intense… overwhelming. But…
1. In the second part of the proverb, Solomon drives home his main point: envy is even more outrageous and cruel.
2. Envy defined:
a. The Hebrew dictionaries did not seem to distinguish between jealousy and envy.
b. The Hebrew term is defined as jealousy; zeal; rivalry for love.
c. The state of ill will based on a perceived advantage or a desire for exclusivity in a relationship.
d. Zeal, ardor, passion, strong desire and deep devotion for someone or something
e. The original sense of the word is “zeal” and is used that way often. But it came to mean zeal in the sense of jealousy… especially in a love relationship.
3. Usage:
a. Gen. 30:1 – “And when Rachel saw that she bare Jacob no children, Rachel envied her sister…” She wanted to bear a son for her husband, thinking he would love her more. She was envious of her sister. (Polygamy was never a good idea.)
b. Gen. 37:11 – “And his brethren envied him.” Joseph’s brothers envied him: (1) because they perceived their father loved him best; (2) because he had a possession—a colored coat—that they did not want him to have.
c. Ps. 73:3 – “For I was envious at the foolish, when I saw the prosperity of the wicked.” Asaph was envious of the wicked men who prospered in the world and they had what he wanted. They seemed to have it made while he suffered.
d. Ecc. 4:4 – “Again, I considered all travail, and every right work, that for this a man is envied of his neighbour.” Here Solomon speaks of the fact that a hardworking man who prospers is envied by his neighbor… who perhaps has not worked as hard or has not prospered as much.
e. There is a lot of envy and jealousy in society… among friends… and also in family dynamics… and especially in any kind of love relationship.
f. This sin is common to man—and woman.
g. In fact, God is jealous of us when we give our devotion and affection to something/someone other than Him! (Ex. 20:5)
4. Prov. 14:30 – Envy is rottenness of the bones.
a. When the heart is healthy and wholesome, it has a healthy effect on the body.
b. When the heart is sick… decayed… rotten with a sin like envy, it too has an effect on the body…
• It is not like medicine, but more like a poison… a disease.
• Envy is like a disease that eats away at your insides.
• It is a killer. It destroys relationships.
• The way to deal with poison in the system is not to tolerate it, but to get rid of it. Deal with it. See it as sin and confess it and forsake it.
5. Prov. 6:34 – “For jealousy is the rage of a man: therefore he will not spare in the day of vengeance. 35He will not regard any ransom; neither will he rest content, though thou givest many gifts.”
a. There is no way to calm down a man who is overwhelmed in a rage of jealousy.
b. Usually money and gifts can get someone’s attention and cause them to change their behavior (bribes). But even money won’t work when a man is overtaken by uncontrolled jealousy.
6. James 3:16 – “For where envying and strife is, there is confusion and every evil work.”
a. Envy leads to EVERY kind of evil work.
b. Don’t underestimate the power of envy!
7. Solomon’s rhetorical question: “Who can stand before envy?”
a. The answer is no one!
b. It is stronger than wrath and anger.
c. It is overwhelming like a flood. Nothing can stand in its way.
d. It leads to every evil work… including murder.
e. It is the rage of a man… it controls a person to the point of causing him to behave irrationally.
f. It is rottenness to the bones… it is a deadly emotional disease that rots, corrupts, and destroys a person from within.
g. The obvious application is stay away! Don’t play with fire! If you sense jealousy or envy creeping up, deal with it. Don’t tolerate it. Don’t assume you can keep in under control.
h. Solomon’s point is that no one can stand before envy. Therefore, YOU cannot stand before envy either.
i. It can easily become overwhelming and overpowering and results in all kinds of evil works you never thought yourself capable of.
8. Prov. 23:17 – “Let not thine heart envy sinners: but be thou in the fear of the LORD all the day long.”
a. Don’t envy sinners; fear God!
b. Don’t focus on men and what they have; focus on God and who He is. That will result in fear, reverence, and respect for God.
c. When we stand in awe of who God is… the glitter and gleam of earthly trinkets will grow strangely dim…
Proverbs 27:5-6
The Wounds of a Friend
Introduction:
1. In these two verses, Solomon makes some bold statements, which at first don’t seem true.
a. Friends rebuke and wound their friends.
b. Rebuke is better than love; a wound is better than a kiss.
2. At first blush these statements sound preposterous… until you stop and think about it.
5 Open rebuke is better than secret love. 6 Faithful are the wounds of a friend; but the kisses of an enemy are deceitful.
Friends Rebuke Openly
1. Friends REBUKE one another.
a. Rebuke: Chasten; correct; punish; inflict a just penalty; reprove.
b. Why would a friend rebuke us?
• Prov. 15:10 – “Correction is grievous.” Why would a friend cause us grief?
• Ps. 39:11-12 – “When thou with rebukes dost correct man for iniquity, thou makest his beauty to consume away like a moth: surely every man is vanity. Selah.” Why would a friend want to expose all that?
2. Friends rebuke OPENLY.
a. “Open” is defined as: Made known; uncovered; revealed; laid bare; exposed.
b. In other words, a friend will uncover and reveal to his friend an area that needs correction or rebuke.
c. He won’t cover it up. He won’t pretend he doesn’t see it.
d. But is that a friend? Does a friend openly expose my failures? Shouldn’t a friend look the other way… ignore my faults and like me for who I am?
e. Who wants a friend who keeps on pointing out all my failures? Who wants a friend who holds up my failures before my face?
f. What kind of a friend is that? Is that really a friend? It sounds like an enemy.
Friends Wound Deeply
1. Friends WOUND.
a. Wound: To bruise; a wound inflicted usually by a strike; a physical and sometimes emotional injury.
b. Ex. 21:25 – “Burning for burning, wound for wound, stripe for stripe.”
• This term for wound is used two times in this passage.
• It speaks of a physical wound inflicted on an innocent man and the punishment for that crime is a physical wound inflicted on the criminal.
2. It is natural to think of one who inflicts a wound as an enemy and certainly not a friend.
a. Striking someone and inflicting a wound does not sound like a friendly gesture.
b. One might immediately think, “I get enough bruises from my enemies. I don’t expect that from my friends! I want support from my friends.”
c. But Solomon states that sometimes friends do inflict wounds.
d. It is likely that he had in mind verbal and emotional wounds.
3. As antithetical as it may sound, friends do rebuke and inflict wounds.
It’s Better than Secret Love
1. Friends rebuke for the good of his friend.
a. When a friend is engaged in sin or is going in the wrong direction, it always puts his friends in an awkward position: should I rebuke him openly or should I just keep quiet?
b. What should a true friend do? A true friend will want that which is best for his friend (love)…
c. Solomon says that it is better to openly rebuke than to demonstrate a silent, secret “love” and say nothing.
d. Ps. 141:5 – True friends rebuke and when done in love it is like an excellent oil – a sweet smelling ointment.
2. True friendship and real love will stick out its neck to help a friend.
a. Prov. 13:18 – “Poverty and shame shall be to him that refuseth instruction: but he that regardeth reproof shall be honoured.”
• A friend rebukes because he doesn’t want his friend to experience poverty or shame.
• He wants his friend to be honored instead.
• Sometimes, a rebuke is necessary to correct a friend for his own good.
• A good friend will stick his neck out for a friend and rebuke when he deems it will be beneficial for his friend.
b. Prov. 15:5 – “A fool despiseth his father’s instruction: but he that regardeth reproof is prudent.”
• A friend (like a father who loves his son) rebukes because he knows that it will cause the one rebuked to be the wiser for it.
• That is love; that is a true friend.
• Prov. 15:31 – “The ear that heareth the reproof of life abideth among the wise.”
c. Prov. 15:32 – “He that refuseth instruction despiseth his own soul: but he that heareth reproof getteth understanding.”
• A friend wants his friend to gain understanding.
• A friend doesn’t want his friend to continue on in ignorance… and to have everyone think of him as being ignorant.
• Politicians hire people to listen to their speeches and correct their mistakes: mispronounced words; incorrect grammar; etc.
• It is an act of friendship for a carpenter to correct another carpenter’s incorrect adjustment of a tool. It is to his benefit to be corrected. It might even save him from a serious accident.
d. Correction is an act of friendship because it is a great help and benefit to the one corrected.
3. It is better than secret love.
a. “Secret love” stands in direct contrast to “open rebuke.”
b. Secret: To cover up; hide; conceal.
c. A friend exposes our shortcomings and faults.
d. Another friend might cover them up… and do so out of what he calls “love.”
• That friend might say to himself, “I don’t want to hurt his feelings; he might get angry at me if I let him know that there is egg on his face.”
• Of course, there are times when love covers a multitude of sins and will not expose them.
• But this proverb states that there are also times when it is not really the best expression of love to hide them. A true friend will rebuke them openly and expose them.
• If your friend has a problem with alcohol, it does not help him to pretend you don’t notice. Covering up the problem is not beneficial for your friend.
• It might save YOU the difficulty of bringing it up; but it won’t be good for your friend.
• Love sacrifices self for the good of others.
e. Solomon states that the friend who exposes the fault and corrects his friend is BETTER than the friend who hides his fault.
It’s Better than the Kisses of an Enemy
1. Here the contrast is between a wound and a kiss. Solomon says that the wound is better!
a. Again, it sounds like the opposite of what one might usually think.
b. When asked, “Would you rather receive a wound and a bruise or a kiss?” – Most would probably choose the kiss.
c. Note also the contrast between the friend and the enemy… and the implied contrast between the “genuine” wound and the “deceitful” kiss.
2. Friends sometimes wound their friends for their good.
a. Prov. 20:30 – “The blueness of a wound cleanseth away evil: so do stripes the inward parts of the belly.”
b. A wound can have a beneficial effect—like cleansing.
c. If a friend is involved in an immoral relationship, you may need to wound him—hurt his feelings by openly rebuking him for it.
d. If it results in a cleansing effect and it saves two marriages, then it was worth sticking your neck out for.
3. The wound of a friend for your own good truly is far better than the deceitful kiss of an enemy. (deceitful = profuse; many; multiplied – obviously for the purpose of deceiving)
a. Things are not always as they appear.
b. An enemy might appear to be a friend with his “kisses” (outward or verbal show of affection) when he is not a friend but is a hidden enemy.
c. On the other hand, a friend might appear to be an enemy when he wounds you, but he is not an enemy. He is a true friend.
d. Rebukes and wounds are sometimes expressions of true love and friendship while smiles, kisses, flattery, and hugs may actually be expressions of hatred and enmity.
e. The hugs and kisses of an enemy may make us feel good but they are not good for us—an enemy does not have our best interest in mind.
f. Things are not always as they appear at first.
g. Don’t be bamboozled by the outward, warm, gushy expressions of so called love; and don’t become angry at the seemingly cold and hard wounds of a friend.
h. I would much prefer to have my enemies be honest and let me know that they hate me rather than shower on the phony expressions of love.
i. When a person is going astray to his own harm (either physically or spiritually) he doesn’t need flattery and kisses. He needs a sharp, stern rebuke. That is best for him. That is love – true friendship.
Proverbs 27:7
A Full Soul and a Hungry Soul
Introduction:
1. In this proverb Solomon makes three contrasts:
a. The contrast between the full soul and the hungry soul.
b. The contrast between something that is loathed and something considered sweet.
c. The contrast between a honeycomb and a bitter thing.
2. By means of these three contrasts, the proverb drives home a point that Solomon (as a wealthy king) probably learned the hard way… many times over.
The first part of the proverb makes this point: people who have a lot usually don’t appreciate what they have.
1. The full soul
a. The term “soul” here is used as a synonym for a creature; a person; a life.
b. The person Solomon describes is “full.”
• He is well fed; he eats well every day; he is full and filled.
• It refers to the person who has had enough or even too much. (This describes a man right after a big Thanksgiving dinner.)
• Isa. 1:11 – This term is used in a figurative sense of God being “full” of their offerings. He has had so many He is sick of them… because they were not offered with the right heart attitude.
2. The full soul loatheth a honeycomb.
a. Normally, finding a honeycomb was a real treasure.
b. They didn’t eat as many sweets as we do today. A honeycomb was a treat. Everybody loved honey and the honeycomb.
c. That is almost everybody. The full soul does not love it. He loathes it!
d. Loath: This term has two related meanings.
• Trample down; kick about.
• To loath; to have no desire for.
• They are related in that something that is trodden down is usually something you have no desire for; something you loath. (like weeds in a garden)
• The context of this passage makes it clear that it should be translated “loath”; however, there are a few translations that translate the word as “trample down” – Darby; Holman; Young’s; etc.
e. Since Solomon is speaking about eating, “loath” is probably best.
• However, “trampling on” is not as odd a translation as one might at first imagine.
• We are accustomed to getting honey or a honeycomb in a store.
• In Solomon’s day, a honeycomb was often stumbled across in walking along a trail. The nest might get so full of honey, it would fall off the tree. A lucky traveller walking along might come upon it. It was normally considered a great find! (Jonathan found a honeycomb in the woods and ate of it.)
• Solomon’s point here is that a person who is full; a person who ate too much who happens to find a honeycomb might just step on it and keep on walking.
f. Either way (translated as loath or trample on) the point is the same: a man who is full isn’t interested in a honeycomb.
• To him it is no great find. It is not the great treat that it might be to someone else – like Jonathan who was starving after fighting a battle.
• Trampling over it or loathing it in this context is pretty much the same thing.
• Both demonstrate Solomon’s point: This man is so full that even something as delectable as a honeycomb doesn’t interest him.
• He is full; he has no room for it; it is not tempting to him. It doesn’t even look appealing.
• It might even make him feel a little sick just looking at it—like that third piece of pie on Thanksgiving Day.
3. The greater point that Solomon makes here extends far beyond just food and honey.
a. The one who is FULL – to the man who has everything and even more that he needs, the simple treats in life are not very appealing any more. They have lost their “sweetness.”
b. The man who is full will walk right by them, as if he hated them.
c. As an extremely wealthy king, Solomon probably experienced this daily.
d. He had everything his heart desired and more.
e. When you have access to everything imaginable at all times, those things lose their appeal. They are no longer special. They are no longer a treat. The thrill is gone and they become old very fast.
4. This is one of the reasons why rich people aren’t always happy.
a. The man who becomes rich suddenly is able to buy a beautiful boat. It cost him a million dollars and he was thrilled when he first got it. But after time, it isn’t as sweet as it used to be. Before too long it could even become a pain in the neck.
b. The man who buys properties at Vail, another on the French Riviera, and another home in Florida, discovers that soon that which he thought would make him happy becomes a tax burden; unending upkeep; he has to deal with vandals; rivalry and jealousy set in; and before too long he begins to loath the burden they have become.
c. He is so FULL of things that those things are no longer as pleasurable as they used to be.
d. Things that others might consider sweet (like a honeycomb) actually become a source of bitterness for the man who is full.
The second part of the proverb makes this point: people who have very little tend to appreciate the little things.
1. In contrast to the man who is full is the hungry soul (hungry man).
a. Hungry: to be famished; suffer hunger; to have hunger pangs; a serious lack of food.
b. We’ve all been hungry; and we’ve all been full.
c. Solomon’s point in this part of the proverb is that the hungry man has a sensitivity that a full man does not have.
2. To the hungry man, “every bitter thing is sweet.”
a. Here is the paradox:
• To the full man, sweet things (like a honeycomb or multiple luxury homes) become common place and eventually even distasteful. They can become a source of bitterness. Things that are sweet to others become bitter to him.
• To the hungry man, bitter things (things that others might consider bitter) become sweet. For example, if you told your kids that they were having Fig Newtons for dessert, they might complain. To them, Fig Newtons are not a treat. To them, it is a bitter experience. But trying offering Fig Newtons to a child in Bangladesh! To him who is hungry it is sweet!
b. To most of us, if someone said that you were going to become a millionaire next month, we would probably say, “That’s sweet!”
• But if you were a billionaire, and someone said that you were going to become a millionaire next month, he would see that as a bitter experience!
• Depending upon your present circumstances, things might be either bitter or sweet.
• When it comes to food, there’s a big difference between a man who is hungry and a man who is full. Their appreciation of a cookie might vary greatly.
• When it comes to material goods, there is a big difference between a man who is full (wealthy) and a man who is hungry (poor). The rich man cannot appreciate the little things as the poor man does.
• Solomon experienced that daily—and he saw it on the faces of the poor daily. He saw poor men rejoicing over that which would seem so trivial an insignificant to him—like one small coin; or a little cottage; or one ewe lamb.
• The poor man given the little cottage to live in would rejoice beyond measure; a king given a little cottage to live in would be bitter. It would be like a prison to him.
3. Of course, the way to deal with this aspect of fallen human nature which Solomon observed is to learn to be content in whatever state we find ourselves in—whether a cottage or a palace… rich or poor… with plenty or little.
a. Appreciation for material possessions has nothing to do with how many material possessions we have; but rather on our heart attitude towards those things.
b. Possessing more things doesn’t necessarily make us happier with those things.
c. Those who possess MUCH usually don’t appreciate what they have.
d. And don’t sit around wishing you were full and rich, for the poor man with his little is often much happier than the rich man with his much.
e. Mathew Henry noted that a hungry man can thank God for bread and water whereas a full soul thinks the greatest delicacies are hardly worth thanking the Lord for.
f. What a great lesson to learn—especially at a time of year when so much emphasis is placed on buying “things.”
4. True joy and satisfaction comes through our relationship to Christ… not by possessing things or becoming rich in earthly goods. Satisfaction comes through learning to appreciate our TRUE riches in Christ.
a. To the unbeliever, the Word of God and its message is a bitter pill.
b. But to the believer, the Word of God is sweeter than a honeycomb!
Proverbs 27:8
A Wandering Bird
Introduction:
1. This proverb makes one simple comparison: a man who wanders from his place is like a bird that wanders from her nest.
2. The illustration Solomon uses is one we have all seen many times.
3. The purpose of the proverb is to cause us to think about HOW this analogy is true.
4. In what way(s) is a wandering man like a wandering bird?
1. The term Solomon uses for “man” here can refer to a man or a male. But it can also refer to “whosoever” – “anyone.”
2. It is best understood is a general sense here: anyone who wanders.
3. The “place” from which he wanders most likely refers to his home—especially in light of the fact that it is being compared to a bird’s nest.
4. Thus, in a very general sense, Solomon speaks here of “anyone” (man, woman; husband, wife, or child) who wanders from their home.
5. In order that the proverb has maximum application, Solomon does not add the particulars.
a. We are not told why he wandered.
b. We are not told where he wandered.
c. We are not told when he wandered.
d. We are not told what he was looking for.
e. Thus, the proverb can be applied in all kinds of settings.
6. A husband or wife might wander from their nest because they are unhappy in their marriage.
a. They might be looking for someone else.
b. They might be looking for a way to escape.
c. Sometimes men don’t want to go home after work, so they head to the barroom.
d. Sometimes unhappy spouses meet other unhappy spouses in their wanderings.
e. Nothing good comes from that kind of wandering.
7. A young person might wander from their home.
a. Perhaps they are tired of the rules or they want more freedom.
b. Perhaps they think the grass is greener on the other side of the fence.
8. Wander: To flee; depart; to escape; to take flight; to wander; travel in a more or less random manner.
a. Solomon pictures someone not just leaving home, but it appears to be wandering about.
b. Wandering implies a certain amount of restlessness.
c. It speaks of a lack of clear direction.
d. Wandering implies a lack of discipline.
e. It implies a lack of forethought. It was not well thought out; not well planned.
f. It could have been after a fight—without thinking it through.
g. It could have been on a whim—without thinking it through.
h. It could have been to escape unpleasant circumstances at home—without realizing that the grass is NOT always greener on the other side of the fence.
i. It is possible to wander out of the frying pan and end up in the fire.
j. Those who wander about usually don’t even know what they want. They don’t know what they are looking for.
k. All they want is a change. They are restless, impatient, and ready for a change. They have grown tired of the same old same old.
l. They may feel imprisoned and want freedom.
m. There may be an inward desire for something new… anything new…
n. This proverb speaks to that inward sense of restlessness… a desire to wander… It speaks to a lack of roots and stability.
1. Anyone who wanders from their place (home) is like a bird who wanders from her nest.
a. The analogy is simple to understand.
b. But in what WAY is a wandering man like a wandering bird?
c. Solomon observed animals just as he observed human beings.
d. He must have seen birds wandering about often. He thought about their wanderings too.
2. Wandering birds appear to be aimless.
a. There doesn’t seem to be any rhyme or reason to their actions.
b. They flit from one branch to the next. They never seem to stay in one place for any length of time.
c. The restless spirit described in this proverb results in a LIFE that is aimless… wandering about… never satisfied… always looking for something else…
d. Some believers are like wandering birds in their church membership. They wander from place to place and never settle down anywhere… they never commit themselves to one assembly… they don’t become members… they never lay any roots… they want to be free from commitment.
e. This is a very unhealthy heart attitude. That road leads nowhere—like a wandering bird.
f. The restless, aimless, wandering heart attitude is dangerous on many different levels.
3. Wandering birds are exposed to more danger.
a. A bird is much safer in his nest.
b. Jer. 48:28 states that some birds made their nests in the cleft of the rock… a place of safety.
c. But when the bird is out in the open, flying about, it is vulnerable and exposed to predators.
d. When men run away from marital problems and wander from place to place, they too are exposed to dangers.
e. There is the danger of adultery… the danger of ruining your family… the danger of damaging your children…
f. There is a danger of being devoured by our adversary the devil.
4. Wandering birds sometimes are snared by traps.
a. Prov. 7:21-23 – Here Solomon speaks of a man going after a harlot.
b. Note that he likens this man to a bird who wanders into a snare – a trap. Wandering birds stand the chance of being trapped.
c. So too wandering men stand the chance of falling into the trap of adultery… and a whole ungodly lifestyle that goes along with it.
d. Traps are real. And there are lots of different kinds of traps.
e. Our adversary is clever. Wandering is dangerous—that’s the point of this proverb.
f. Rather than wandering because of a restless heart and marital problems, DEAL with that restless heart!
g. Matt. 11:28-29 – Come to the Lord and He provides REST for your soul. He is also the Wonderful Counselor! He can restore relationships.
h. Wandering about is not the solution to the problem. It only exacerbates the problem.
5. Wandering birds are unaware of what’s going on in their nest.
a. The bird that continually wanders from place to place is neglecting the nest.
b. The young ones suffer as a result.
c. Parents that are away from the nest too often—wandering from place to place—run the danger of neglecting the little ones.
d. The nest needs to be attended to. To care for the needs of the home you have to BE there.
e. “A child left to himself bringeth his mother (or father – added) to shame.” (Prov. 29:15)
f. Parents who wander from their nest and neglect the home life do so to the detriment of their children. It will come back to bite you some day.
6. Wandering birds often forget how comfortable their nest was.
a. The one who wanders may be restless and agitated with conditions at home, but he may not realize how well off he had it there!
b. Prov. 21:16 – “The man that wandereth out of the way of understanding shall remain in the congregation of the dead.”
• The man who wanders out of a good place could end up in a place much worse! (The congregation of the dead!)
• There was a little boy who wandered away from his home in Hampstead a month ago—and evidently had a habit of doing so.
• His wandering turned out ok. He was found. But it could easily have had a very unhappy ending.
• Wandering doesn’t always lead to a good place.
c. Wandering from the home is an especially bad idea.
d. God instituted the home, and even with all of its difficulties, it is still far better than wandering.
e. Some men just don’t like being at home. They can’t handle the problems. Thus, they turn to the barroom. Or they become workaholics. Or they busy themselves in 1001 activities that keep them away.
f. Solomon’s point is that this is an unhealthy attitude.
7. The “nest” is a place of safety and security for all in the nest.
a. The home was designed for the good of the entire family.
b. Wandering away from God’s institution has consequences.
c. There is something to be said for the man who learns his “place.”
• God has placed us all in our “place.”
• In our home – we have a place.
• In our local church – we have a place. “God has set the members every one of them in the body as it hath pleased Him.” (I Cor. 12:18)
• In our job we have a place. In our community we have a place.
• The desires of our hearts are not satisfied by restless wandering—constantly looking for a better “place.”
• The desires of our hearts are satisfied by resting in and blooming where God has planted us.
• The plant that is constantly uprooted and transplanted does not bear much fruit. It needs to settle down and develop roots.
• A change of circumstances or a change of environment does not solve problems. But a change of heart does!
Proverbs 27:9
Hearty Counsel
Introduction:
1. This proverb makes a comparison between sweet ointment and counsel from a friend.
2. The Hebrew scholars all point out the difficulty in translating because some of the Hebrew expressions have no exact English equivalent.
a. There is no verb in the second part and it must be inserted.
b. As a result, the second part of the proverb has been translated variously.
3. However, the overall meaning of the proverb is clear: hearty counsel from a friend is sweet.
1. Ointment and perfume are pleasant to the smell.
a. They have an agreeable effect on the senses and make you feel good.
b. Pleasant smells are always desirable.
c. No one would choose unpleasant smells. They drive you away. Pleasant smells are attractive and appealing. They draw you in.
2. John 12:3 – The ointment that was applied to Christ filled the room with a pleasing odor. The odor extended far beyond the immediate point of application. Ointments have a grand effect.
3. Rejoices the heart
a. Rejoice: Make merry; cheers up; makes glad.
b. Sweet odors cause a person to be glad; to experience pleasure; to have joy.
c. The opposite might be illustrated by what happens when you walk down the street and come across a dead animal. The smell of rotten flesh does not cause one to rejoice but to recoil in displeasure.
d. Ointments have even been used as therapy – aroma therapy. They can have a calming effect.
Counsel of a man’s friend by heart counsel
1. Counsel: Advice; sharing wisdom; guidance; instruction; suggesting a course of action or a plan to pursue.
a. Psa. 33:10 – God nullifies the counsel of the ungodly but His counsel shall stand!
b. Not all counsel is the same.
c. The counsel of the ungodly is to be avoided. Blessed is the man that walketh not in the counsel of the ungodly.
2. Hearty counsel
a. “Hearty” counsel is counsel that comes from the soul.
b. It is heart-felt counsel.
c. In other words, it is not merely intellectual. It is more than the cold hard facts.
d. Heart counsel comes from the heart of a friend.
e. It may include instruction; it may include guidance; it may include reproof or rebuke… but it comes from the heart.
f. It is not cold hearted scolding from a drill sergeant.
g. It comes from the heart of a friend and is sympathetic.
h. Because it comes from the heart, it is caring. The friend offering the counsel puts himself in the shoes of the one being counseled.
i. It is possible to give good advice without any heartfelt concern for the one receiving the counsel.
j. I suppose a software program could be created such that if you plug in all the variables, it might tell you what course of action to take. It might even offer the correct course of action. But it could hardly be called “hearty counsel.”
k. The software package doesn’t know you and doesn’t really care if you follow the advice or not.
l. Sometimes human beings can give counsel that way too—cold, heartless, and uncaring.
m. Rom. 12:15 – Brethren are to counsel one another.
• But they are also to weep with those who weep and rejoice with those who rejoice.
• This results in heartfelt counsel!
• It involves love; concern; care for the spiritual well-being of the one counseled.
• Even if the brother needs to be reproved, it is not cold hearted scolding, but is done with sympathetic care.
n. Our proverb states only HEARTY counsel (counsel that is heartfelt) comes across as sweetness to the soul.
o. Psa. 66:16 – “Come and hear, all ye that fear God, and I will declare what he hath done for my soul.” A brother is concerned about the SOUL of his brother—and will share helpful things he has learned from the Lord with others. That’s heartfelt counsel.
3. But this proverb says: Blessed is the man who walks in good counsel – the counsel of a friend who offers godly counsel.
a. There is a sweetness that comes with hearty counsel from a friend… it is likened to sweet ointment or perfume… sweet odors.
b. It is refreshing – like being anointed with sweet smelling ointment. (Think of being parched in the hot sun in a desert.)
c. It is satisfying.
d. It is for your good… and you know it. That makes it sweet.
e. Just as ointment refreshes the body and senses of the inner man, so counsel refreshes the soul of the inner man.
4. Sometimes counsel from a friend is like medicine.
a. It may come in the form of correction or reproof.
b. Medicine doesn’t always go down very easily. It is often foul tasting and foul smelling.
c. As a teaspoon of sugar helps the medicine go down, so too counsel and guidance and correction is often easier to swallow when it comes across as “heartfelt” counsel.
d. It adds a sweetness to the medicine (counsel) and makes it easier to swallow and digest.
e. Two men can offer the same effective medicine to a young patient that will cure their ill. If one is sweetened so that the child swallows it, then while the medicine is identical, the sweetened one is actually more effective: because the child took it and rejected the one without the sweetness.
f. This proverb states that the same is true in giving counsel or advice.
• When counsel comes from a friend (a trusted person; a person the one receiving the counsel knows is on his team) then it is easier to swallow… and more likely to be taken.
• A person is less likely to follow the advice of someone who offers good advice in a bad manner.
• Bedside manners matter with a doctor; so too manners matter in giving counsel and advice.
• Good counsel should “rejoice the heart” like ointment.
g. Psa. 133:1-2 – When brethren dwell together in peace and unity, it too is like a sweet ointment.
• In that environment, guidance and advice also takes on that sweet aroma.
• Sweet aromas tend to affect everyone and everything in that environment.
• By the way—so do foul odors. Have you ever driven in a car with smokers? You end up smelling like smoke.
• In a sweet environment – the sweetness seems to linger and affect all in its atmosphere… even those giving and receiving counsel.
5. The counsel Jethro offered to Moses was like ointment.
a. Jethro offered to Moses an organizational plan and advised him how to carry out the administrative responsibilities for ruling and judging his people.
b. Jethro gives counsel from wisdom attained by age and/or experience.
c. He saw that Moses was wearing himself out and would not be able to continue like that indefinitely. He needed help.
d. Moses may have grown accustomed to doing it all himself and this counsel might have been a bitter pill if given heartlessly.
e. However, Jethro was his father in law and offered this counsel from his heart. He genuinely wanted the best for Moses and his daughter. It came from an interested father… not a distant, uninterested, uncaring third party.
f. Jethro wasn’t talking down to Moses. He wasn’t scolding. Rather, he offered a plan—advice—counsel.
g. His counsel was heartfelt AND it was wise.
h. Moses followed his advice… it was sweet like ointment.
Proverbs 27:10
A Friend and a Brother
Introduction:
• With a quick reading, this proverb almost sounds like Solomon is demeaning family relationships by saying that a friend is better than a family member.
• Solomon does intentionally speak highly of a close friend—and that is his point.
• But this should not be interpreted as a “put down” for a brother, but rather, as elevating a close friendship.
1. Friend defined: Friend; companion; fellow; associates with and for whom there is affection and personal regard.
2. It is clear in this proverb that Solomon is using the term not as a mere associate but as a friend—a close friend.
3. Don’t forsake a friend.
a. Forsake: Leave behind; forsake; walk away from; abandon; depart from; desert; neglect.
b. The point is that if a person is a friend, then you don’t abandon them; you don’t walk away from them—especially in a time of need; you don’t forsake them.
4. Don’t forsake your father’s friend.
a. This speaks of a longtime family friend – that extends through generations.
b. With our growing transient society, the family friend may be a thing of the past. But it was an important part of life in Solomon’s day.
c. Sometimes families held friendships for multiple generations.
d. Of course the opposite was true as well. Sometimes families (like the Hatfields and the McCoys) held feuds between families for multiple generations.
e. Solomon’s advice to his readers is that they NOT forsake those family friends.
f. Your father’s friends should also be your friends. This does not mean that a 20 year old would “hang out” with his father’s friends, but that mutual respect should be maintained because of that friendship.
g. Sometimes if you get in trouble, your father’s friend might offer a helping hand—because you are the son of his best friend.
h. He might offer you a job because you are the son of his best friend.
i. Or perhaps in the situation of a prodigal son who left his father on really bad terms feels that he can’t go back to his father, but his father’s friend might help him get back on his feet because he is his best friend’s son. He might also help bring about reconciliation between the prodigal and his dad.
j. Thus, Solomon says, “don’t forsake your father’s friends.”
k. I Kings 5:1-10 – Solomon lived by this principle. Solomon cultivated a friendship with Hiram, King of Tyre, his father David’s friend. (read vs.1-2, 7) Solomon sought his father’s friend when seeking trees to use in the construction of the Temple. Hiram was pleased that David’s son sought him out.
l. But Solomon’s son, Rehoboam rejected the counsel of his father’s friends and lost the kingdom as a result.
m. Old family friendships have been a great blessing to many families over the years. They have helped in times of tragedy; in business dealings; in providing aid; comfort; etc.
n. Some things are better new; but other things are better when old, tried, and tested—like old friends.
5. Don’t forsake your friends; be a faithful, loyal friend.
a. We have a responsibility to our friends.
b. There ought to be a bond of loyalty that is not easily broken.
c. This sense of responsibility is a two way street – it is a give and take.
d. Don’t expect your friends to be loyal and always giving to you—unless you are loyal and giving to them. It is a two way street.
e. If your friend needs help—then help him! If your father’s friend needs help—help him too!
A close friend is better than a distant relative
1. This second part of this proverb could probably have stood alone as a proverb.
a. The two parts of this proverb could have been two separate thoughts… two separate proverbs.
b. The second part also speaks about friendships, but makes a completely unrelated point: a close friend is better than a relative who lives far away.
2. The setting: in a day of calamity
a. Calamity: This speaks of a disaster; a calamity; a time of great trouble and tribulation when a person is in need of help.
b. A calamity is a time when the value of friendship is realized.
c. When a tragedy or calamity strikes, and you need help in a hurry, it is a wonderful thing to have a “neighbor that is near” (a friend or neighbor who lives right next door) to offer help.
d. It is good to have such a helpful neighbor.
e. Of course, it is also good to BE that kind of helpful neighbor.
f. And what a great testimony that can be for the Lord’s sake when a believer showers his neighbor with help in a time of need.
3. “Better is a neighbor that is near than a brother far off.”
a. Sometimes families live near each other, but not always.
b. Oftentimes, family members live very far apart.
c. Normally, when a calamity strikes, it would be the responsibility of family members to help out.
d. But Solomon’s point is that that situation doesn’t always exist. Sometimes distance separates families and they are not able to help in a time of trouble.
e. A neighbor who lives next door will be of much better help in a time of immediate crisis.
f. He may not have the same love for you as a brother, but is more useful in a calamity than a brother who lives far away.
g. If your house is burning down, a next door neighbor is much better equipped to help out than a cousin in Philadelphia.
4. One wonders if Solomon also intended for the expression (“a brother a far off”) to also be applied not only to one who is far away physically, but also one who is far off in the sense of being alienated.
a. Unfortunately, this happens all too often. Family members (brothers and sisters) become alienated from each other—and some don’t even talk to each other for years!
b. When you have been alienated from your family, a close friend can become like a brother at heart.
c. Prov. 18:24 – As Solomon wrote earlier, “There is a friend that sticketh closer than a brother.”
d. There are some friends whose bond is stronger and thicker than blood… stronger and more faithful than family ties!
e. The point of this proverb is that that kind of relationship should be cultivated.
f. There is an old saying, “You can pick your friends, but not your relatives.”
g. Although family ties should be the strongest, Solomon asserts here that that is not always the case.
• It wasn’t the case with Joseph. He was certainly treated better by foreigners than he was by his brothers.
• Jonathan experienced a great friendship with David; which was far better than the way he was treated by his spear throwing father.
5. Prov. 17:17 – A friend loveth at all times…
a. Solomon meant that real friendship lasts through all kinds of seasons – through all the seasons of life… the good times and the bad times…. through thick and thin… the ups and the downs of life… in sickness and in health… happy days and days of sorrow and grief…
b. God provides FRIENDS for all the seasons of life.
c. Two are better than one…
d. The Christian life was not meant to be lived alone.
e. Just as there are friends for all seasons of life… there are brothers or relatives to help us through seasons of adversity.
f. His point is that all throughout life, there is great value in maintaining relationships with friends and family.
Proverbs 27:11
My Son, Be Wise
Introduction:
1. This is the only proverb in this section (25-29) that uses the expression, “My son.”
2. This expression was used many times in the early chapters of the book.
3. Thus, Solomon is returning now to an old theme in the book: a father giving counsel to his son.
4. That is the main purpose of the book of Proverbs: to impart wisdom and instruction, especially to the young and inexperienced… from father to son… from parent to child.
1. The exhortation to “be wise” is found often in Proverbs:
a. Prov. 6:6 – “Go to the ant, thou sluggard; consider her ways, and be wise.” (diligent)
b. Prov. 8:33 – “Hear instruction, and be wise, and refuse it not.” (don’t be rebellious)
c. Prov. 13:20 – “He that walketh with wise men shall be wise: but a companion of fools shall be destroyed.” (Not in the form of an exhortation – but the expression implies that we “ought” to be wise… by being careful about whom we choose as friends.)
d. Prov. 19:20 – “Hear counsel, and receive instruction, that thou mayest be wise in thy latter end.”
e. Prov. 23:19-20 – “Hear thou, my son, and be wise, and guide thine heart in the way. 20Be not among winebibbers; among riotous eaters of flesh.” (Avoid drunkards and gluttons.)
2. This is one of those nuggets of truth Solomon felt was worth repeating.
a. Although in each passage, he adds a slightly different or extra shade of meaning.
3. What father wouldn’t want his son (or daughter) to be wise? The parent wants the child to be wise because of the VALUE of wisdom as outlined in this book and elsewhere in Scripture.
a. This book began with Lady Wisdom crying out to young people to follow her ways and not to become entangled with troublemakers.
b. Wisdom cried out against immorality and the strange woman. Wisdom will keep you away.
c. Wisdom builds her house – it teaches us how to build our homes and families.
d. Wisdom gives us knowledge that prevents us from the punishment of the rod… from God or from the judge.
e. Gaining wisdom is better than gaining gold – money.
f. A wise man accepts reproof and is improved by it.
g. Wisdom teaches us to be obedient.
h. Wisdom teaches us to be diligent in our work and not to be a lazy procrastinator.
i. Wisdom teaches us the value of money and how to use it and save it.
j. Wisdom teaches us to trust in the Lord and not to lean on our own understanding.
k. Wisdom teaches us to use our tongues for good and to think before we speak.
4. The parent wants his son to be wise so that the son can AVOID many of the avoidable calamities in life. (Poverty; alcoholism; prison; STDs, destroying the body, etc.)
1. The fact that a wise son makes his father (and mother) glad is repeated often in Proverbs. This is not the first time this theme has arisen in Proverbs.
a. Prov. 10:1 – “The proverbs of Solomon. A wise son maketh a glad father: but a foolish son is the heaviness of his mother.”
b. Prov. 15:20 – “A wise son maketh a glad father: but a foolish man despiseth his mother.”
c. Prov. 23:15 – “My son, if thine heart be wise, my heart shall rejoice, even mine. 16Yea, my reins shall rejoice, when thy lips speak right things.”
d. Prov. 23:24 – “The father of the righteous shall greatly rejoice: and he that begetteth a wise child shall have joy of him.”
e. Prov. 29:3 – “Whoso loveth wisdom rejoiceth his father: but he that keepeth company with harlots spendeth his substance.”
2. The son or daughter who does LOVE WISDOM and applies it to their lives will make their parents glad… will cause them to rejoice.
a. The obvious reason is that a parent loves his child and wants the best for them.
b. It is heartbreaking to watch a child (an adult child) forsake the wisdom and advice they were given, make foolish decisions, and end up suffering as a result.
c. It causes the heart of a parent to rejoice to see his children make wise decisions—to walk with the Lord—and to be discerning.
d. John said, “I have no greater joy than to hear that my children walk in truth.”
1. The command to “be wise” was expressed many times in Proverbs. And the fact that when the child does manifest wisdom it makes the parents glad was also expressed many times in Proverbs.
2. However, this last expression adds a nuance to the meaning of this familiar exhortation.
3. Not only does a wise son make the father glad, but it also enables the parents to avoid criticism and reproach.
a. Most of the reasons given for exhortation to “be wise” had to do with the benefit accrued to the son who chooses wisdom.
b. This proverb speaks of a benefit to the parents of the son who chooses wisdom.
c. Obviously, Solomon did not selfishly want his sons to be wise solely so that he, Solomon, could avoid reproach.
d. The most important reason was of course, for the benefit of the son. Solomon wrote about that benefit often in Proverbs.
e. But in this proverb, he does add this new feature: there is also a benefit to the parents as well.
f. Reproach: Expose; defame; blaspheme; taunt; ridicule; treat with contempt.
g. It saves the parents the embarrassment, shame, and reproach of having to continually excuse or answer for a delinquent son or daughter.
h. A number of years ago we had a singer come to Salem Bible Church. He brought his children up to serve the Lord. He shared the names of each one and what they were doing in life now. When he got to his son, he introduced him as #146-843 – which was his cell number. He was in prison. The son’s foolish behavior not only adversely affected his own life, but it also adversely affected his parents’ lives as well.
4. The reproach of a parent of a foolish son.
a. The parent will be reproached either directly or indirectly and accused of being a failure as a parent.
b. Sometimes that is the case, but not always.
c. Often, like the singer, several kids are brought up in the same family… same home… same training… and they all turn out well except for one. It’s not always the parents’ fault.
d. Some will reproach the parents of a wayward child by accusing them of being overly strict or overly lenient… or perhaps they will challenge your parental skills or methods… or even blame the Bible for a wayward son (“That’s no way to raise a child in the 21st century! Spanking is archaic.”)
e. This is extremely painful emotionally—especially for the mother.
f. Some parents suffer from this kind of reproach—either real or imagined reproach—for many years.
g. Like it or not, in the eyes of many, a child’s behavior is a reflection on the parent.
5. This principle is true in the spiritual realm too. The behavior of a child of God reflects upon our Heavenly Father.
a. Matt. 5:16 – “Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.”
b. I Pet. 2:12 – “Having your conversation honest among the Gentiles: that, whereas they speak against you as evildoers, they may by your good works, which they shall behold, glorify God in the day of visitation.”
Proverbs 27:12
Foreseeing Evil
Introduction:
1. This proverb is nearly a word for word repetition of Proverbs 22:3.
2. Actually, the vs.13 is also a repetition of Proverbs 20:16.
3. Evidently, God felt that these truths were worth repeating.
12 A prudent man foreseeth the evil, and hideth himself; but the simple pass on, and are punished.
A. The Prudent Man
1. Prudent defined: Cunning and crafty; or shrewd and sensible.
2. The term can be used in either a positive or negative sense (crafty). Here it is obviously positive – in the sense of a wise, sensible person.
3. The book of Proverbs has had many positive things to say about the prudent man.
a. He takes no offense at an insult (Prov. 12:16).
b. He does not flaunt his knowledge (Prov. 12:23).
c. He takes careful thought of his ways (Prov. 14:8).
d. He takes careful thought before action (Prov. 14:15).
e. He is crowned with knowledge (Prov. 14:18).
4. And in our present passage we learn that the prudent man sees danger and avoids it (Prov. 22:3; 27:12).
B. Foreseeing Evil
1. Evil defined:
a. That which is ethically and morally bad.
b. Adversity; affliction; calamity; grief; harm; trouble; distress; misery; injury.
c. Solomon may have been using the term in its broad meaning.
2. Foresee defined:
a. To have sight of; to have vision; to perceive; to consider; to discern.
3. Foreseeing evil is another way of stating that evil is predictable.
a. This is not always the case, but it occurs often enough to be considered proverbial.
b. Much of the trouble that comes our way is able to be seen ahead of time.
c. A prudent man will see it coming.
d. Sure, sometimes, it hits us blindside and we could not see it coming. That happens.
e. But most of the trouble in the world is very predictable.
4. The prudent man has the capacity to FORESEE the evil.
a. He can predict that trouble is coming.
b. He has the insight to see it coming.
c. He has discernment and the ability to sense when something is not right… when danger is ahead…
d. The prudent man senses the evil on the horizon.
e. Little red flags pop up in his head when something doesn’t sound right.
f. He has a healthy dose of sanctified skepticism.
5. He can foresee “the evil” on the horizon.
a. He doesn’t fall for the email that promises him that a billionaire in Pakistan chose him to be the heir of his millions of dollars… but he needs a $500.00 deposit to secure it for him. He sees the evil intentions behind it.
b. A prudent man can see right through the façade of the advertisements for alcohol which imply that if you drink Budweiser, you too will be at the fabulous parties with gorgeous women and life will be non-stop fun! He can see through that to the evil that is the REAL end result of alcohol: divorce; fatherless children; destroyed livers; Skid Row; prison. He looks beyond the immediate façade to foresee the evil.
c. A prudent young person should be able to discern when a group of kids is trouble or not. You can sense, that with a certain group of kids, you just know that trouble is right around the corner. You can tell by what they talk about; by what they say they have done in the past; by what they think is funny; their attitude towards life; towards spiritual things.
d. A prudent man ought to be able to foresee trouble ahead for those who go online to watch pornography; or to chat and flirt with women online. You know where that leads. A prudent man will foresee the calamity that lies ahead.
e. This principle is just as valid in something as commonplace as driving in the snow. A prudent man will realize that the roads are slippery and will foresee the potential for calamity.
f. There is no end to all the possible applications for this principle.
g. The prudent man will FORESEE. But he doesn’t stop there.
C. Hideth Himself
1. Hideth defined: Absent; conceal; shield; to protect.
2. There are many times when both the prudent man AND the fool will have the foresight to see evil coming.
a. They both recognize that danger lies ahead.
b. They are both aware of the potential for a calamity or trouble.
c. But it’s not just having the foresight to see the evil ahead.
d. True wisdom doesn’t just know; it acts.
e. The fool might sense that danger lies ahead. He knows that trouble is around the corner just like the prudent man.
3. The difference is that prudent man not only KNOWS that evil is approaching. The prudent man HIDES himself from it.
a. He absents himself. He gets out of the way.
b. The prudent man sees trouble coming and acts so as to avoid it.
c. The fool often sees trouble coming too; but he walks right straight into it! He doesn’t hide.
d. Remember that wisdom in the book of proverbs is not merely intellectual. It is not just of the head.
e. Wisdom in proverbs it is primarily a matter of the heart.
f. There is a moral element to it.
g. The prudent sees evil and hides himself in the presence of the Lord.
h. Psalm 18:10 – “The name of the LORD is a strong tower: the righteous runneth into it, and is safe.” He runs to the Lord and hides in the strong tower for safety.
i. A smart person will see trouble coming. A wise person will see trouble coming too… and get out of the way.
j. A person who is smart and perceptive is not necessarily wise and moral.
k. A lot of intelligent people know the dangers of alcohol & drugs, but use them anyway! They foresee the evil, but they don’t hide themselves from it.
l. A lot of intelligent people know the dangers of gambling. It has trouble written all over it! But they dive right in anyway.
m. They may be intelligent and perceptive; but not prudent, wise, and moral. If they were, they would have hidden themselves from those dangers.
Proverbs 27:14
Be Sensitive
Introduction:
1. This is a simple proverbial thought that serves as an exhortation to us all to be sensitive towards the comfort and physical well being of others.
2. While the author mentions only one particular situation, it could be applied to countless others.
3. Being sensitive to others is part of what love is all about.
1. Bless defined:
a. This is a good word; a positive word.
b. It means to bless, salute, greet, commend; invoke divine favor; praise.
2. It is not certain whether Solomon was using the term in the sense of “greeting” someone with a loud voice early in the morning, or “blessing and praising” someone with a loud voice early in the morning.
3. The main point here is not so much the content of the blessing or greeting, but the fact of it… and that it is done early in the morning.
4. It is very possible that this “blessing” was done with the best of intentions.
a. If we understand the word translated “blessing” here to mean “to praise or bless,” then the speaker obviously is doing so with good intentions.
b. He intends to say good things about his friend.
c. He does so with a loud voice – he is enthusiastic and excited.
1. The point of the proverb is that regardless of the good intentions of the one who “blesses his friend”, the one sleeping will consider his blessing a curse!
a. The person may come over to “bless” his friend for a job well done, or for a recent accomplishment.
b. But if he does so early in the morning, and comes with a loud voice, the one sleeping will be irritated, not blessed.
2. For example, consider the student who stayed up into the wee hours of the morning studying for finals and is sleeping a bit late in the morning.
a. His friend may come running into the dorm room with the good news that the patriots won.
b. What he thinks is a word of blessing, his sleeping friend may hear as a curse.
3. Or consider the husband who works the night shift and came home from work and sleeps until 1:00 in the afternoon.
a. The wife may be downstairs doing the dishes and cooking—thinking she is blessing her husband.
b. But the loud noise of pots and pans clanging may well be interpreted as a curse!
4. Solomon’s point about human nature is that it is very common for us to be insensitive towards others.
a. It is easy for us to come barging into a scene all full of enthusiasm and with a loud voice—without even considering how this will be perceived by others.
5. And of course, the principle here could be applied to situations other than one who is sleeping.
a. We should be sensitive to the feelings of others too.
b. Loud, cheerful, enthusiastic words of blessing may not be received well by a person who just lost a loved one.
c. Loud, zealous cheers that your candidate won may not set well with someone whose candidate just lost.
d. Someone who has the flu may not appreciate a loud visitor who came with the best of intentions. The loud voice of blessing may give that person a headache.
e. Someone who is going through a period of depression may not appreciate the one who tries to cheer him up by means of loud, bubbly, over the top cheerfulness.
f. Applications are limitless. The point is that we should be sensitive to the circumstances and feelings of others.
g. This kind of sensitivity is easily achieved by following the old familiar proverb: put yourself in the other person’s shoes… or trying walking in his moccasins.
6. In Proverbs 27:14, it does not seem like the person described in this proverb is trying to be irritating.
a. Rather, it appears to be an issue of a lack of thoughtfulness.
b. Blessing one’s neighbor is good; but not early in the morning when they are trying to sleep.
c. He may have good intentions; he may have intended to BLESS.
d. But the end result of his good intentions is that they were perceived to be a CURSE (invocation of divine harm; reproach; taunt; hissing; speaking ill-will against another).
e. Intentions of being a blessing do not always translate into actually BEING a blessing to others.
f. Be sure that the blessing is wanted.
7. The blessing being turned into a curse in this proverb was the result of poor timing.
a. The loud voice of blessing may have been appreciated a little later in the day—but not first thing in the morning!
b. They were good words; but bad timing.
c. Prov. 15:23 – “a word spoken in due season, how good is it!”
d. A blessing spoken at the right time is so good. But those very same words of blessing spoken at the wrong time come across like a curse… insensitive, loud, inconsiderate stinging speech.
e. Timing matters. It is a matter of being sensitive to circumstances and timing.
f. Ecc. 3:1,7 – There is a time for everything under heaven. There is a right time and a wrong time.
8. In addition to the poor timing, some see in this proverb an expression of insincerity.
a. The loud voice is viewed as being loud, extravagant, and overly flowery in one’s praise for someone.
b. They see insincerity in the fact that the person begins his praise first thing in the morning—and evidently, continues with his flowery over the top praise all day long.
c. That being the case, then this would also be a warning against such praise.
• Don’t offer that kind of showy, loud, extravagant praise to others.
• And don’t be deceived if you are the recipient of it.
• Their blessing is deceitful and will eventually turn into a curse.
• Exaggerated praise should be considered a curse.
• Prov. 26:24-25 – Don’t believe the phony, fair speech of those who flatter profusely. They are usually up to no good.
Proverbs 27:15-16
A Contentious Woman
Introduction:
1. The book of Proverbs is exceptionally practical. It speaks to all areas of life. It is a treasure chest for those giving advice and counsel.
2. One who gives counsel to a brother will be confronted with many of the same, chronic issues that are common to man: money problems; problems with kids; problems with spouses; problems that arise because of the tongue; a lack of diligence; a lack of sincerity; etc.
3. Solomon was a wise observer of human behavior. And he recorded his divinely inspired observations about life.
4. And in his observations, he made several comments on the theme that we see in Proverbs 27:15-16 – a contentious woman.
a. Prov. 19:13 – “A foolish son is the calamity of his father: and the contentions of a wife are a continual dropping.”
b. Prov. 21:9 – “It is better to dwell in a corner of the housetop, than with a brawling woman in a wide house.”
c. Prov. 21:19 – “It is better to dwell in the wilderness, than with a contentious and an angry woman.”
d. Prov. 25:24 – “It is better to dwell in the corner of the housetop, than with a brawling woman and in a wide house.”
e. Prov. 27:15 – “A continual dropping in a very rainy day and a contentious woman are alike.”
5. One could argue that this was written from a man’s perspective. It is biased. It is one sided. Men can be contentious too.
a. It certainly is written by a man from a man’s perspective.
b. But let’s not forget that they are also inspired Scripture… written by the Holy Spirit for our learning and our admonition.
c. And these verses were repeated for a purpose.
d. There are lots of passages that deal with the shortcomings of men too.
e. The terms “man or men” occur in Proverbs over 200 times. The terms “woman or women” occur only 28 times.
f. Many of those proverbs deal with problems relating to mankind in general, but some to males in particular. We men have our issues too.
g. But our present proverb points out a problem that Solomon (the Holy Spirit) observed occurring frequently among women: they can be very contentious.
h. Solomon observed this phenomenon enough that he was prompted to write 5 proverbs about this very point… for emphasis… and to drive the truth home.
i. It should be noted also that Solomon knew a little something about contentious women. He had 700 wives and 300 concubines!
j. A couple of footnotes:
• First, I am just the messenger.
• Secondly, there is almost a whole chapter coming up in Proverbs that deals with the virtuous woman. There is no male counterpart to that.
1. A contentious woman
a. Contentious defined:
• Strong’s: “Brawling” twice, strife, contention.
• Dissention, quarreling, disputing
• This term is used 9 times in the Bible, and ONLY in Proverbs.
• Five out of nine times this term appears in the Bible it is used of a contentious, argumentative woman.
• This proverb would apply to a contentious woman in the work world too—perhaps your boss!
• While this might be applied in many situations, it appears likely that the “woman” was the man’s wife in this proverb. These are domestic issues being raised here.
b. The contentious woman argues and fights with her husband over every little thing.
• She does not allow him to have any peace.
• She is constantly correcting him… pointing out his faults… reminding him of his failures… shortcomings… sins…
• She remembers every tiny detail of every argument they have ever had… and she never fails to bring them all up… over and over again…
• She has a “to do” list a mile long and badgers him over the things that he hasn’t yet done…
• She nit-picks every little thing he does or says.
• She doesn’t really need a good reason to argue. She could argue over the weather and blame her husband for it.
2. Solomon compares a contentious woman to a constant DRIPPING of water…
a. This likely had reference to a leaky roof. (Many of the roofs of common folks were made of sod – and would leak and drip when saturated from a heavy rain storm.)
b. In fact, the sod roofs often leaked long after the storm was over! There could be a severe rain storm on Monday that saturates the sod roof. And long after the rain clouds are gone, the roof still drips—for days!
c. The nagging wife is like the constant dripping of water. The argument may have ended on Monday, but she has a way of bringing it up long after the fight subsided.
d. We might liken it today to a leaky faucet – that endlessly drips, is irritating, and drives you crazy. That’s the point.
e. A nagging wife drives her husband crazy. It is a home a husband doesn’t want to come home to. Solomon noted in three other proverbs that the husband would rather live on the roof… or in the wilderness than in a wide house with a brawling woman.
f. If the roof is continually leaking – it will eventually cause the contents of the house to ROT.
g. The continual dripping of a wife has been the ruin of many homes. Some men get to the point where they can’t stand it any more and take off for the wilderness!
h. Knowing how damaging nagging can be to a relationship… how unbearable it can become for the husband… ladies would do well to take heed to Solomon’s warning here…
i. The Bible is the greatest psychology book in the world. God knows the human psyche better than anyone else. He created it! He knows how it works. Human psychology has a mixture of truth and error. The Bible has nothing but truth.
j. God knows the difference between men and women. Here God states what really drives a man crazy. Godly women who want to build up rather than tear down their homes would do well to take heed to Solomon’s divinely inspired advice.
k. This proverb is more than simply stating facts. The facts are given as a warning… and appropriate action is expected to be taken where needed.
l. When someone tells you that faulty wiring can burn your house down, it is more than a fact. It is a warning – to take care of any faulty wiring you might have.
1. The analogy of verse 15 had already been made in another proverb in an earlier chapter. But verse 16 adds a new comment to the theme.
2. The new truth added here is the fact that the contentious woman not only is nagging, irritating, and drives her husband crazy, but she is almost impossible to stop.
3. Restraining her contentions is like trying to restrain the wind.
a. The word translated “hide” means to hide in the sense of locking up, storing away, concealing, or putting something away… out of sight.
b. It seems to be used here in the sense of restraining, and it is translated that way in several translations.
c. In this context, restrain seems to better capture Solomon’s meaning.
d. You can do your best to restrain the wind, but it is going to keep on blowing whenever it wants to.
e. And wind can be very damaging. Consider the damage done by a hurricane. You can try your best to prepare for a hurricane, but in spite of man’s best efforts, it will blow when it wants and it will do a lot of damage.
f. You’re not going to stop it. All you can do is try to protect yourself against it.
g. The point of this proverb is that a contentious woman is like that. There is no stopping her.
h. The husband isn’t going to be able to restrain her. Any restraint has to come from the wife. Only she can put the argument to rest and stop the dripping.
i. This is a good warning to the husband too. Don’t try to FORCE her to stop. Learn to restrain yourself and learn to let it roll off your back like water off a duck’s back. Trying to restrain the dripping will be like trying to stop the wind.
4. Solomon uses another illustration to drive home the same point.
a. The second expression is not as easy to understand.
b. It has to do with oil which “bewrayeth” itself.
c. Bewrayeth = This term has a broad range of meaning: To call; to declare; to summon; to read; name; proclaim; publish.
d. Most understand this expression to mean that it is like trying pick up a handful of oil.
• NKJV: “Grasps oil with his right hand….”
• It just oozes out of your hand. You can’t really get a grasp on it. It is slippery.
e. Another interpretation sees a man who has anointed someone with a scented oil. The scent “bewrayeth itself” – announces or proclaims its presence…
• The point here is that it is virtually impossible to hide the strong fragrance of scented oil on one’s hand.
5. Each of the illustrations (regardless of which interpretation you take of the oil) drive home a similar point: there is no good way to deal with a contentious woman.
a. The argument can be over in your mind—but it keeps dripping in her mind.
b. Her contentions are going to come whenever she wants—like the wind that you also have no control over.
c. Her contentions are almost impossible to handle—like trying to pick up and hold a handful of oil.
d. Her contentions cannot be hidden—like the smell of scented oil on the hand.
6. Though no particular advice is stated in the proverb, it is obvious.
a. For the woman: Let arguments die out. Bury them. Don’t keep them going endlessly. It does not help; it only hurts.
b. For the man: As with all of these illustrations, there is virtually nothing you can do to restrain the contention. The best advice is patience: wait it out. The storm will pass.
• Eventually the saturated sod roof will dry up.
• Eventually the wind will die down.
• Eventually the scent of the oil will diminish.
• Eventually you will quit trying to pick up oil in your hand.
c. Patience is the answer. The best response is to patiently wait.
d. Prov. 15:18 – “A wrathful man stirreth up strife: but he that is slow to anger appeaseth strife.”
Proverbs 27:17
Iron Sharpens Iron
Introduction:
1. This is a common expression in the English language today. It is yet another example of Bible terms and expressions finding their way into our culture and everyday speech. (Feet of clay; etc.)
2. Solomon paints a visual for us that drives home the point.
The Illustration: Iron Sharpening Iron
1. The illustration is that of iron being scraped against iron in order to sharpen it.
2. It is a picture of a knife or perhaps a sword being sharpened by being scraped against another sword.
3. When the swords are scraped in the right manner, the metal scraping against the metal sharpens both swords.
4. During a battle, if a sword struck bluntly against armor or a metal shield, it would become dull.
5. Therefore, after a skirmish in the battle, soldiers of the same army would sharpen their swords by scraping them against each other.
6. One kind of motion would cause the sword to become dull (blunt strike for the purpose of killing the enemy) and another motion (careful scraping at the right angle) would sharpen both swords.
The Applications
1. Solomon’s point is that there is also a battle of ideas… ideological battles… a battle for the minds and hearts of people… and especially, a battle for the TRUTH.
a. The illustration was designed to be a graphic portrayal of some sort of a battle for ideas.
b. When one man has an idea or a thought, it is beneficial for that idea to be tested in the “battleground” of ideas.
c. Ideas can be debated and discussed.
d. There may be a clashing of opposing ideas.
2. Solomon’s point is that in the right environment, that is a good thing.
a. It is good because it sharpens both swords.
b. It causes each one to think about the concept from someone else’s vantage point.
c. It helps each one to think outside his own narrow box.
d. It forces each one to consider objections that he may not have thought of before.
e. It identifies weaknesses in an argument that may need to be fine-tuned.
3. The Republican candidates for president are debating their ideas for the future of our country.
a. They are supposed to be on the same team.
b. The debates should result in sharpening each one and clarifying each viewpoint.
c. The debates should bring to light the weakness and strong points of each candidate.
d. One debater will bring up an issue or a perspective that the others have not considered. That sharpens iron.
e. It forces each one to word his views carefully and fine tune the way he articulates his ideas.
f. In the end, it should be GOOD for the one whose ideas prevail.
g. That’s the way it should work. Unfortunately, there are other machinations operating in the background that hinder the good work – like backstabbing, slander, taking words out of context, digging up dirt from the past to smear the other guy, etc.
h. Instead of attempting to emphasize the truth and formulate the best policies, they seem bent on destroying the others.
i. Putting all that aside, if it were a pure contrast and clashing of ideas and policies, the debates would be good for the process.
j. Our proverb is considering a different environment than that. Solomon is speaking about men who are trying to sharpen the countenance of his FRIEND.
k. The candidates don’t act like friends.
4. As believers, we can sharpen one another in the faith.
a. The key of course is that this kind of a contest is among friends – those who are on the same team.
b. It is a clashing of ideas to discover to the truth… not to put down the other side.
c. It is a clashing of ideas to advance the truth.
d. We might challenge a brother on his explanation of a doctrine.
e. Acts 17:11 – We might question how something said is true—and how it lines up with other Scripture.
• With a right attitude, this can be profitable for all involved. It can sharpen our understanding of a truth.
• With a wrong attitude it can descend into controversy and division.
• The Bereans were not trying to play the game of “gotcha” with their Bible teachers. They genuinely wanted to know the truth and how it all fit together. Their attitude in questioning was good and beneficial.
• The “back and forth” between teacher and student (master and disciples) would be good for both.
• It would sharpen the teacher’s ability to articulate truth and it would sharpen the student’s understanding of the truth.
5. Solomon is clearly speaking of iron sharpening iron among friends. It speaks of an environment wherein both are on the same team, in the same army, and on the same side.
a. They are not out to destroy one another, but to help.
b. In that controlled environment, a little friction is actually good.
c. For example, athletes on the same team practice together to sharpen one another’s skills.
d. This is true of scholars, musicians, and artists.
e. The word “sharpen” in this illustration speaks of something very positive. A knife or sword is most effective when sharpened.
f. Each one in this kind of a debate is out to help the other… and ultimately, advance the truth of whatever subject is at hand.
g. Scientists debate issues—and hopefully not to gain notoriety for themselves, but to advance their science and get to the truth.
h. Workers for a business sometimes have planning sessions in which they put forth ideas in order to determine what is best for the company or the product line. They are all on the same team.
i. This kind of debate and discussion smoothes out our rough spots; it files down sharp edges; it makes us more fit.
6. This principle was not designed for hostile environments.
a. There is an element of truth here that is applicable even in hostile environments.
b. There is a clashing of ideologies and two different world views between the Muslim world and the West. Although the clash of ideas is certainly not designed to help the other side—it may occur by contrasting and comparing ideas.
c. There was a longstanding clash of worldviews during the cold war between the communism and democracy. The leaders of each side would assail their enemies verbally and the process may well have enabled each to fine tune their views and make the contrast clearer.
7. The danger comes when this principle is applied in the wrong environment, especially in the spiritual realm.
a. There is a great benefit when believers of LIKE precious faith discuss doctrine and truths from God’s Word.
b. When Spirit filled believers are hungering to know the truth, this kind of discussion is edifying and beneficial in coming to a better understanding of the truth.
c. But when those who are NOT of like precious faith enter in, or those with a wrong attitude, or even worse, when wolves enter in to the discussion or debate, it is NOT spiritually beneficial.
d. The goal should not be help sharpen those who oppose the truth.
e. This principle is seen in: II Chron. 19:2 – Jehu asked King Jehoshaphat, “Shouldest thou help the ungodly, and love them that hate the LORD?” The answer, obviously is no!
f. It is a beneficial thing for members of the same body to discuss the deity of Christ, but when a twosome comes to your house on a Saturday morning from the Jehovah Witness group, that is not the setting Solomon had in mind.
8. “Iron sharpening iron” has been used as a ruse, a deceptive trick of the devil, to attack the truth.
a. The Bible is crystal clear on the issue of separation. We are to AVOID those who cause doctrinal divisions. (Rom. 12:17)
b. We are to “come out from among them” and “touch not the unclean thing”.
c. We are to have “no fellowship with the unfruitful works of darkness.”
d. Thus, theological liberals, and others who may be saved but are promoting false doctrines should be AVOIDED… not engaged in debates.
e. False teachers never come to the table with a hunger and thirst for the truth and for righteousness. They come to the table to promote their agenda.
f. We are told to avoid sitting at that table. Blessed is the man that walketh not in the counsel of the ungodly or sitteth in the seat of the scornful.
g. Prov. 4:14-15 states that we are to “Enter not into the path of the wicked, and go not in the way of evil men. 15Avoid it, pass not by it, turn from it, and pass away.” You don’t want to be under their influence.
h. This is the route the neo evangelicals took a generation ago.
• They wanted to sound “broad minded” so they engaged in dialog with the theological liberals.
• They wrongly assumed that iron would sharpen iron and that such dialog would be beneficial to both parties: the truth would prevail and that the liberals would come to see the truth and hop on board.
• The sad reality is that when you violate the principle of separation, even if your intentions are good, the result is bad.
• When those promoting truth and those promoting error sit around the same table and accept one another as equals, the result is that bridges are built.
• And unfortunately, those bridges always end up becoming one way streets from truth to error, and not the other way around.
i. Dialog and fellowship with the charismatics did not bring the charismatics to the truth. It brought the charismatic movement into the evangelical world. Now charismatic worldly music and worship is the norm.
j. Dialog with Reformed Theologians did not bring many over to the Dispensational side. Rather, we have seen a one way bridge built—and Dispensationalists being influenced and overwhelmed by Reformed thinking.
9. “So a man sharpeneth the countenance of his friend.”
a. In the proper setting, among friends, brethren of like precious faith, dialog, discussion, debate, and challenging one another is good and beneficial to all.
b. Prov. 13:20 – “He that walketh with wise men shall be wise: but a companion of fools shall be destroyed.”
c. Wise men have a GOOD influence on one another.
d. Therefore, walk with wise men. Talk with wise men. Listen to their wisdom. Discuss it. Question it with a good attitude. Iron will sharpen iron. Wise men will be a good influence in our lives and in our thinking.
e. Walking with fools also results in influence… but not for good.
Proverbs 27:18
A Lesson from the Fig Tree
Introduction:
1. In this proverb, Solomon compares the benefit of keeping a fig tree to the benefit of waiting on one’s master.
2. He uses an illustration from nature to teach an important and deeper truth.
A. Keeping a Fig Tree
1. Keep defined: To watch; to watch over; to guard; to preserve; protect; maintain.
2. Keeping a fig tree speaks of the farmer who cares for the tree.
a. If the tree needs water, he waters it.
b. If the tree is attacked by bugs, he tries to keep the bugs away.
c. If the tree needs fertilizer, he puts fertilizer around it. The American Indians used to put the fish remains around fruit trees and used compost to fertilize their plants.
B. Shall Eat the Fruit Thereof
1. There are two implications/applications from this thought:
2. If a man takes care of the fig tree, then he has earned the right to eat of that tree. This thought is mentioned in several different contexts.
a. I Cor. 9:7 – The soldier who goes to war is worthy of his earnings; the man who plants a vineyard has every right to eat of that vineyard; the one who feeds a flock has a right to drink the milk of that flock.
b. I Cor. 9:9 – Even the ox that treads out the corn has earned the right to eat some of the corn.
c. I Cor. 9:14-15 – the Old Testament priests and those who preach the gospel have the right to live of the gospel.
d. Luke 10:7 – The laborer is worthy of his hire.
e. II Tim. 2:6 – “The husbandman that laboureth must be first partaker of the fruits.”
f. Thus, the man who takes care of a fig tree in the woods behind his house has every right to eat the fruit of the fig tree.
g. The first implication would emphasize his right to eat the fruit.
3. The second implication/application from this proverbial thought is the fact that there is a direct connection between the kind of care he gives the tree and the quality of the fruit he gets from the tree.
a. The implication is that if he keeps it well, it will produce well for him.
b. This is seen in the meaning of the word translated “keep.” It means to maintain, care for, tend to, etc.
c. If you care for the tree, you will get fruit. If you don’t care for the tree, it may not produce any fruit—or any fruit worth eating.
d. And if you take extra good care of the tree, then it will provide a top quality fig that you can enjoy.
e. There is a connection between labor and the fruits of one’s labor. (One commentator noted that among fruit trees, fig trees are high maintenance.)
f. There is a connection between good quality labor and good quality rewards. The tree will provide bountifully for you.
g. That’s the lesson from the fig tree.
4. The application is manifold: there are lots of things in life that are like the fig tree: if you take good care of it; it will take good care of you!
a. This is true of many material things in life: car; tools; house; etc.
b. This is true about our own bodies. Normally, if we take good care of our body, it will serve us well.
c. This is also true in the spiritual realm. If we take good care of our heart, it will serve us well—all the days of our lives. If we keep it with all diligence, it will protect us—for out of it comes all the issues of life.
1. Solomon takes the agricultural lesson that everyone in his day could relate to and applies it specifically to what we would call the “workforce.”
a. He likens a farmer tending to a fig tree to a servant tending to his master.
2. “Waiting on his master”
a. Waiting on: To care for; to pay attention to; to tend to; to serve.
b. Basically, this is the same concept of caring for a fig tree.
c. The servant is to wait on his master.
• Whatever the master needs, the servant is to do what he can to provide.
d. Of course, this implies waiting on one’s master and doing a good job at it. He is speaking about the servant who takes GOOD care of his master and his master’s needs.
3. “Shall be honored”
a. This servant shall be rewarded; honored; given high status.
b. The term is occasionally translated “glorified.”
c. Like a fig tree, if you take good care of it; it will take good care of you.
d. The servant who does a good job in caring for his master will be rewarded with honor – just like the farmer who takes good care of his fig tree is rewarded with good fruit.
e. Of course this is a proverb. There are exceptions to the rule. Some masters were evil and cruel and wouldn’t ever think of showing honor to a servant.
f. But all things being equal, the principle in this proverb holds true in most settings.
4. The application to us today is obvious.
a. Our social and political situation is different than a monarchy in Solomon’s day, but this principle still holds true.
b. Wherever we work, the worker who attends to his responsibilities and does what his boss wants will be honored.
c. Of course there are some evil bosses just like there were evil masters in days gone by. But in most situations, doing a good job for the boss usually is rewarded.
d. Solomon is encouraging us to be diligent and faithful in doing our jobs.
e. Solomon wrote in Ecc. 9:10, “Whatsoever thy hand findeth to do, do it with thy might.” That kind of work is normally rewarded.
f. Sometimes it takes years for a fig tree to grow and become fruitful. But the one who tends to it faithfully and diligently will be rewarded—in time.
g. Sometimes it may seem that years go by without being noticed or appreciated at work. But normally diligence and faithfulness will eventually be noticed and rewarded. It may take time.
h. Prov. 22:29 – “Seest thou a man diligent in his business? he shall stand before kings; he shall not stand before mean men.”
• Kings, lords, masters, and bosses notice workers that are reliable, faithful, diligent, and genuine.
• They are few and far between… but when recognized as the real thing, they are rewarded.
• And even if men don’t notice, the Lord certainly does.
• Matt. 25:21 – “His lord said unto him, Well done, thou good and faithful servant: thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord.”
• Gen. 39:2-5 – Joseph illustrates this truth. He was a servant who took good care of his master and was rewarded by being made head steward over all of Potiphar’s goods.
• Col. 3:22-24 – In the work world, when we follow the principles in this passage, we WILL be rewarded for diligent service. If not in this life, in the life to come.
i. Faithful men are rare: Prov. 20:6 – “A faithful man, who can find?”
• But those in positions of authority LOOK for them.
• David did. He looked for faithful men to serve in his court. He was looking primarily for men of character (not brilliance or skill—although those qualities may be needed, character matters more.)
• Ps. 101:6-7 – “Mine eyes shall be upon the faithful of the land, that they may dwell with me: he that walketh in a perfect way, he shall serve me.”
5. This is certainly true in doing the work of the Lord.
a. John 12:26 – The one who faithfully follows and serves Christ will one day be honored by the Father.
Proverbs 27:19
As in Water, Face Answereth to Face
Introduction:
1. This proverb has no verbs (note that answereth is italicized indicating it was added by the translators).
2. The verse literally reads: “As in the water face to face; so the heart of man to man.”
3. A verb needs to be inserted to bring out the sense of the proverb.
4. The verb “answereth” inserted in the KJV seems to capture the meaning the best.
5. Because there is a little bit of ambiguity in the wording of this proverb, the interpretations abound. Consulting the commentaries does not seem to clarify the meaning; if anything, it muddies the waters.
6. I’m going to share with you my conclusions after studying the passage. I can only teach it as I see it.
1. In this proverb the author describes a man looking into the water.
a. Perhaps it would be the still water of a pool or lake.
b. Such water reflects a mirror-like image of the face that peers into the water.
c. When you look into the water, you see your face reflected. It is an accurate picture of what you look like.
d. You might use the image of a mirror to make the same point.
2. Water doesn’t lie—just like mirrors don’t lie.
a. The reflection you see is what you really look like. It is YOU that you see in that water or mirror.
b. You might think that that person you see in the water is not quite as good looking as you are, but you would be wrong.
c. You might think that the person you see reflected in the water is much older than you are—but you would be wrong.
d. The face you see in the water answers to your face. It’s the same face.
e. If you had a question in your mind concerning what you look like, peer into the water and the face you see answers that question! That’s what you look like.
f. There is no photo-shop for the image in the water to make you look better than you really do. It’s not like a photograph that enables the photographer to soften the lighting to make the wrinkles disappear.
g. What you see is what you get. Even if you see a very unflattering reflection, water doesn’t lie.
3. Human nature has a way of forgetting that which is unflattering.
a. Jas. 1:23-24 – James describes a man who sees his reflection not in a pond but in a mirror.
• He notices that it is dirty. It is not a flattering picture that he sees.
• But he walks away and forgets how unflattering it really was. Out of sight out of mind.
b. The image we see reflected in a pond also reflects an accurate though often unflattering image of our face.
• It could be dirty.
• Our hair could be unkempt.
• It may reveal rotten teeth.
• It may reveal wrinkles and gray hair.
• It is human nature for us to easily forget about that unflattering image and walk away and start IMAGINING that we look pretty good.
c. We might make excuses for the image we see:
• The lighting was poor.
• The water was a bit wavy and rippled and distorted the image.
• My eyes aren’t what they used to be.
• It is human nature for us to imagine self to be better than self really is.
• We make excuses for the blemishes and wrinkles.
d. Yet regardless of what we think of self, and regardless of the excuses we devise, face answers to face.
e. Like it or not, the face we saw in the water is an accurate reflection of the face that looked into the water.
19b So the heart of man to man.
1. Now Solomon applies that superficial illustration of a face reflected on the water to something much deeper: the heart of man.
2. The face speaks of our OUTWARD appearance.
a. It is the part that others see. Most of the rest of our body is covered in clothing, but people see our faces.
b. Our face is what we look like—but only on the outside.
c. A face is a pretty superficial outward picture of what a person is.
d. I Sam. 16:7 – Man looks on the outward appearance. It is a relatively superficial picture of what the person is really like.
e. Prov. 11:22 – Sometimes the “face” or the “outward appearance” can be deceiving.
• Here Solomon speaks of a “fair” (beautiful) woman.
• She is beautiful on the outside, but is not so beautiful on the inside. She has no discretion. (No good taste; no discernment; no wisdom.)
• Judging as man does, from the outward appearance, we would say she was beautiful! Gorgeous!
• We see the outward appearance as being all important.
• But from God’s perspective, the outward beauty is like a small gold jewel. It is beautiful, but small.
• The woman is like a pig with one small redeeming value – a gold jewel. But overall, she IS a pig.
• The jewelry, as beautiful as it is, doesn’t really make the pig any more attractive.
• In other words, from God’s perspective, the outward appearance is not all that important.
• God looks at the heart. He digs deeper to see what the person is REALLY like—for looks can be deceiving.
3. The “heart of man” speaks of the INWARD picture of a man.
a. The heart does not give us a superficial image of the person, but very deep and accurate picture of the man.
b. What you are on the inside (heart) is what you really are.
c. If you want to know what kind of face you have, look in a pool of water.
d. If you want to know what kind of a person you are, take a deep look into your heart.
4. The connection to the illustration of the reflection of the face in the water.
a. Water in a still pond or lake will give you an accurate reflection of a person’s face – what they look like on the outside.
b. But a man’s heart will give you an accurate picture of what the person looks like on the inside.
c. As we peer into the water we can see our face – our outer man… a superficial reflection of what the person is.
d. As we peer into our hearts, we can see our inner man: thoughts; motives; intents of the heart; imagination; ambitions; goals; dreams; wishes; desires; lusts; purpose in life.
e. That is a much deeper and far more accurate reflection of what kind of person we are.
f. Looks are deceiving. The heart gives us a more accurate account of who we are.
g. Prov. 23:7 – “For as he thinketh in his heart, so is he…”
5. Unfortunately, like the reflection in the water, the heart does not always give us a flattering view of SELF.
a. God’s Word reflects to us what our hearts are like. It points out the dirt that needs to be dealt with.
b. Jer. 17:9 – It is deceitful above all things and desperately wicked!
c. Matt. 15:19 – “For out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies.”
d. Of course, when we are filled with the Spirit of God, good fruit arises in our regenerated heart: love, joy, peace, etc.
6. Like the man who saw his face in the mirror (in James 1), and walked away and forgot what he looked like, there is a tendency for us to walk away and forget what our hearts are really like… and to walk away and do nothing about it.
a. We like to imagine that our hearts are not as bad as the reflection in the Word indicates.
b. We like to block out of our minds what we see when we peer into our hearts… when we examine our hearts.
c. It can be painful to acknowledge and accept what we see.
d. And as mirrors don’t lie, the image of self we see when we examine our hearts is true.
e. We still have a fallen heart that never gets better in this life. It is just as vile as ever.
f. But thankfully, we also have a new heart that is able to experience victory moment by moment.
7. We fallen creatures often put on fronts and attempt to project an image of someone we aren’t.
a. But what is going on in the heart is truly what we are. It is an accurate reflection of the person inside – the real you.
b. We can fool others with that front.
c. And sometimes we can even fool ourselves. (Remember, the heart is deceitful above all things!)
d. But we can never fool God.
e. God sees the heart. He knows our heart better than we do.
f. Putting on a good front and pretending is how most men deal with the ugliness inside.
g. But it doesn’t work. It is like putting a gold jewel on a pig… or lipstick on a pig. It doesn’t change the nature of the beast.
8. Prov. 4:23 – Therefore, keep your heart with all diligence!
a. Our hearts tell us what kind of a person we really are.
b. Walking away and trying to forget doesn’t help.
c. Putting up a phony front doesn’t help.
d. Putting a gold jewel on a pig doesn’t help.
e. The only right way to deal with the heart is to admit it… deal with it… confess our sins and forsake them… yield to God and allow His Spirit to work in our heart to produce good fruit.
Proverbs 27:20
Never Satisfied
Introduction:
1. This proverb consists of one simple analogy – but has countless applications.
2. Solomon likens the insatiable nature of death and destruction to the insatiable nature of the eyes of man. Both are never satisfied.
1. Hell and destruction speak of the abode of the dead.
a. Hell: sheol (New Testament term is hades). Defined: The underworld; sometimes translated the grave; or the place where souls go at death.
b. Destruction: Abbadon
• Defined: Ruin; perish; destruction; or the place of perishing; ruin; and destruction; the nether world of the dead.
• In Rev. 9:11, Abbadon is the name of the demonic king of the bottomless pit.
• It is translated “grave” in Ps. 88:11.
c. Both terms (hell and destruction) are used almost synonymously in this passage as death and the ruinous effect of death.
2. Hell and destruction are never satisfied.
a. The point that Solomon makes about hell and destruction is that they are never satisfied.
b. They are personified here as if they had emotions… and they are craving more bodies and souls to devour.
c. Never satisfied defined: Never full; never have enough; never satiated; never satisfied; never sufficient.
d. Hell and destruction have been devouring the bodies of billions of human beings and animals for many, many centuries.
e. And yet, there are still millions more to devour. They are never satisfied.
f. In Prov. 30:16 the grave cries, “Give, give!” meaning, more, more!
g. With all the billions of bodies that have been buried, the abode of the dead is thirsty for more.
1. The “eyes of man” is a figure speech referring not to the eye, but what the eye sees.
a. The eye is used here as the organ which arouses lust.
b. It is so used in I John 2:16 – speaks of the “lust of the eyes.”
c. Ecc. 1:8 – the eye is never satisfied with things it has seen; the ear is never satisfied with what it hears. There is an insatiable desire to see and hear new things… go to new places… experience new things… more and more.
2. The Bible speaks of many areas where we are never satisfied.
a. Prov. 30:15-16 – speaks of four things that are never satisfied: The grave, the barren womb, the earth not filled with rain, and fire.
b. Ezekiel 16:28 – sexual desire is never satisfied. (as an illustration of spiritual lust and fornication)
c. Amos 4:8 – speaks of not being satisfied with water – the thirst was not quenched.
d. Hab. 2:5 – speaks of the cravings for alcohol that can never be satisfied. (“Who enlargeth his desire as hell, and is as death, and cannot be satisfied.”)
e. Ecc. 4:8 – The eye is never satisfied with riches
• The story is told of Mr. Rockefeller, one of the wealthiest men in the world at the time, who was asked how much money he would like to have. His answer: just a little more!
• Ecc. 5:10 – “He that loveth silver shall not be satisfied with silver; nor he that loveth abundance with increase: this is also vanity.”
3. The sinful nature of man is never satisfied.
a. It seeks to sin yet more and more. There is no end.
b. You can’t just commit yourself to sin and spend a year trying to get it all out of your system. Sin doesn’t work that way.
c. Sin is never satisfied. It always wants a little more.
d. Adam and Eve had all the trees in the garden, but were not satisfied. They wanted just one more—the forbidden tree.
e. Cemeteries are full of men, women, and children who were never satisfied in this life.
f. No matter how much or how little, they died thinking that they did not have enough… enjoy enough… live enough… do enough.
g. That is a sad commentary on the human race.
4. Our old sin nature is never satisfied.
a. Hence, it cannot be controlled or fixed.
b. Lusts are not going to be satisfied by feeding them.
c. Nor are they going to die because we starve them. (asceticism)
• Col. 2:21 – attempts to “starve” our sinful lusts will fail (touch not; taste not; handle not)
• Col. 2:23 – they have an outward show of wisdom (man’s wisdom). They seem sensible, but don’t work.
• Col. 2:24 – Neglecting the body and its appetites will not satisfy the flesh… because (as Solomon states) the fleshly nature of man is insatiable.
• We can’t produce holiness by whipping the body; or starving the body. The physical body isn’t the problem.
• The problem is SIN – the nature. And it is insatiable.
d. That’s why we need the ongoing power of the Holy Spirit in our lives.
e. Self-discipline will never do. Death is the only solution.
f. We need to reckon ourselves to be DEAD to sin and all of its insatiable desires – and alive in new life with the power of the resurrection available.
5. But this term is also used to describe satisfaction from GOD.
a. Deut. 33:23 – satisfied with the blessings of the Lord.
b. Ps. 17:15 – satisfied with the presence of God!
c. Only when we focus our attention on the Lord will we be truly content and satisfied.
d. Our souls were created to be fulfilled and satisfied with the Creator. Nothing else will do.
e. The soul of man will have no rest until it learns to rest in the Lord.
f. When we come to Christ, we find REST for our soul.
• Rest implies not only peace but contentment.
• That anxious, unsettled state is over.
• All the things we longed for seem to fade away into insignificance in the light of the Person of Christ.
• All the things in life we hoped for… lusted after but never achieved are also seen as earthly and transitory against the backdrop of Christ… the spiritual realm and eternal things.
• The searching for some new thing to satisfy is over.
g. John 6:35 – “And Jesus said unto them, I am the bread of life: he that cometh to me shall never hunger; and he that believeth on me shall never thirst.”
Proverbs 27:21
A Man to His Praise
Introduction:
1. The first part of this proverb uses an illustration that is identical to Proverbs 17:3.
2. However, a completely different application is made from it.
3. Proverbial illustrations can and should be applied in various situations.
4. This is an important principle in interpreting all of Scripture: one interpretation; many applications.
21a As the fining pot for silver, and the furnace for gold…
A. Silver and gold
1. These were precious metals mined from the earth.
2. When found in their natural state, they were often riddled with impurities…
3. Pieces of raw earth would cling to the metal… other worthless metals and rock would be mingled into a vein of gold or silver in the earth.
4. Hence, when these precious metals were taken from the earth they were impure and needed to be cleansed and purified…
5. There were two processes for cleansing metals (and both are used as metaphors in cleansing and purifying people too).
a. Water – used to wash away sand and gravel from the chunks of metal mined from the earth.
b. Fire – used to burn and melt the metals to purify them.
6. Once refined, they were good to be made into coins or expensive jewelry.
7. When purified, the metals were much more valuable and useful. (Pure gold!)
8. Gold was used often in ancient times… and was quite abundant, yet still prized and given great value.
9. One man noted that there are 13 words for gold in the Bible.
B. The Fining pot
1. A crucible, a refining pot.
2. It indicates a metal pot in which the impurities of precious metals were separated out.
3. The fining pot was used for gold and silversmiths and for the process of refining metals before they were worked into fine vessels (Prov. 25:4).
4. Mal. 3:3 – a fining pot was used to REFINE and purify silver or gold. (Going from the figurative to the literal…)
5. Used only in: Prov. 17:3; 27:21.
C. The Furnace
1. Smelting furnace for metals; a kiln; an oven.
2. The furnace was a construction that was able to attain to extremely high temperatures to melt metals and remove the dross-impurities.
3. The furnace was the source of the heat on which the fining pot was placed.
4. Through this process, the metal mined from the earth is melted in the fire… and the dross removed.
a. It might appear that the gold would be destroyed in the fire, but in fact, the gold is purified by the flames and only the dross is removed…
b. The ore mined from the earth is both proved and improved.
• Proven to be true gold or silver by the results… (Fools gold and other shiny particles would not stand up to such a test…)
• Improved in quality – refined and purified.
c. Apart from the furnace, the dross would remain permanently in the metals.
• The purpose of the smelting is to REMOVE the pieces of raw earth that attach to the metal.
• Until the metals go through the fire, they are unfit for service… to be used various ways.
d. The refiner knows exactly how much heat to apply so as to purify and not to cause the metal to boil over and lose it.
• The refiner knows how valuable the gold is. He is extremely careful not to lose one ounce of gold in the process.
• Some sources tell us that the refiner allows the silver to be refined until he can see his image reflected in the pot. Then he knows it’s pure…
D. The Point in This Context
1. When a chunk of gold or silver ore is cast into the furnace, you are not really sure of how valuable the chunk of ore is until the dross is removed. Then you know how much is solid silver or gold.
2. Thus, the furnace reveals what the metals are really like… what that chunk of ore is really made of.
3. The test of fire reveals what the metal is really like.
1. Some people take this proverb to mean that the refining furnace is likened to praise given.
a. Whatever a man praises, that reveals what his heart is like.
b. Of course there is truth in this… but it is difficult to fit this interpretation with the illustration of the furnace.
2. It is better to understand this proverb as likening the refining furnace to praise received.
a. When a person is given praise, in a sense, it is a test.
b. Just as the refining pot reveals impurities in the metal, so does flattery and praise reveal impurities in man.
c. When a person is given an award, or praise, or a promotion, or applause of any sort, it is in reality a TEST.
d. This test tells you what the person is really like.
e. The way the metal ore reacts to the furnace lets you know what the metal ore is made of.
• A piece of fools gold will be revealed by the test of the furnace to be a fake.
• A piece of rock with a tiny flicker of gold in it will be proven to be not very valuable.
• A chunk of gold with a few specks of dross in it will react in the furnace in such a way (dross is removed) that proves the piece of ore to be of great value.
• The reaction to the test proves what the ore is really made of.
f. The way a man reacts to the test of praise reveals something about his character.
• Consider the example of Herod the king. (Acts 12:21-23)
» He was praised as a god and reveled in the applause and praise.
» God demonstrated what He thought of Herod’s response to praise: God smote him dead and worms ate his body!
3. Praise reveals some men to be proud.
a. Some men will expect praise.
b. Some men will prove themselves to be arrogant when praised because he really believes that he is great.
c. Some proud men will become irritated if they aren’t praised or when someone else receives it – because they felt that they themselves deserved it more… that they were better.
d. Some men receive praise and become conceited.
4. Praise reveals other men to be humble.
a. On the other hand, there are some men (and women) who receive praise in genuine modesty.
b. They are appreciative of the compliment, but don’t make a big deal out of it.
c. Humble men are humbled by praise – for they realize that they are undeserving and that whatever good was accomplished through them was really the Lord working in them… so GOD really should receive the praise.
d. They accept the compliment in humility and seek to deflect the real praise to God.
e. Matthew Henry’s helpful comments: “If, on the contrary, a man is made by his praise more thankful to God, more respectful to his friends, more watchful against every thing that may blemish his reputation, more diligent to improve himself, and do good to others, that he may answer the expectations of his friends from him, by this it will appear that he is a wise and good man.”
5. The purpose of the proverb is not that we should put others to the test to see how they react, but rather, that we should be careful about ourselves—how WE react to praise. Praise can be harmful.
a. How do we handle praise?
b. How do we handle it when others are praised and we are overlooked?
c. II Cor. 6:8 – The apostle Paul is a good example for us in “how to handle praise or criticism.” He received both.
• He did not allow the criticism to paralyze him. He used it for good – to improve his character and his ministry.
• He did not allow the praise to go to his head either.
d. One commentator noted concerning praise: “Thus vain men seek it, weak men are inflated by it, wise men disregard it.”
e. It is not good to BELIEVE flattery. Men may praise you just to be kind, and their flattery is likely exaggerated.
f. Prov. 26:28 – “a flattering mouth worketh ruin.” (especially if you start to believe it!)
g. Prov. 29:5 – “A man that flattereth his neighbour spreadeth a net for his feet.”
• Believing flattery is like stepping into a trap. It can cause the head to puff up with pride.
• Even if it comes from a well-meaning friend. The result (if believed; if allowed to go to one’s head) can be ruinous… like a trap.
• It can also lead a man or woman into making a fool of themselves. If you sing a solo at church, someone is bound to praise you for it—whether your voice sounds like a nightingale or fingernails across a chalkboard. The one whose voice more closely resembles the sound of fingernails on a chalkboard would be best served by not singing again… but if they believe the flattery, they may keep on singing.
h. Be careful with flattery and praise.
Proverbs 27:22
The Fool who Will Not Learn
Introduction:
1. The book of Proverbs has had a lot to say about “fools” so far in this book.
2. Many proverbs simply describe what they are like.
3. Other proverbs rebuke them.
4. Some proverbs exhort them to change their behavior.
5. Many proverbs compare and contrast them to wise men.
6. Other proverbs state how a fool can become wise.
7. Other proverbs list their foolish behavior.
8. Many proverbs speak about the consequences of their folly.
9. But this proverb is a little different: it informs us that there are some fools who are incorrigible. They will never change. They are hardened in their folly and nothing will drive it from them.
The Illustration: Mortar and a Pestle
1. A mortar and pestle is a tool used to crush, grind, and mix various substances.
a. The pestle is a bat shaped blunt object
b. The mortar is a small bowl usually made of hard wood, ceramic, or stone.
c. A substance is placed in the mortar (bowl) and the pestle (small bat) is used to crush and grind it to powder.
2. Usage:
a. Num. 11:8 – Here we see that a mortar was used by the Israelites in preparing the manna from heaven for baking – turning the manna in flour for baking.
b. They were used in grinding plants for the spices they contain.
c. They were used in pharmacies to crush ingredients in preparing a medication. They are still used in crushing pills today. It has become an iconic symbol of a pharmacy today.
d. Regardless of the specific ingredients placed in the mortar, the purpose was always the same: to grind and crush whatever was placed in the mortar, and to reduce it to powder.
e. The specific substance in the mortar in our proverb is WHEAT. It was used to grind grains of wheat into flour for baking bread.
The Application to the Fool
1. But there is also another substance in the mortar in our proverb: the fool!
a. Solomon pictures a mortar that has been filled with grains of wheat AND a fool.
b. They were placed in the mortar in order to be pounded and ground to powder.
c. The hard grains of wheat are ground into fine flour – something useful.
d. The mortar and pestle always work on wheat.
2. However, this proverb implies that it does NOT work on the fool!
a. Even though the pounding of the pestle crushes the hard grains of wheat, it is not able to crush and grind the hard hearted fool.
b. The fool is “brayed” in the mortar: old word that means to beat; to bruise; to pound; to strike violently; to crush; etc.
c. This fool is too hard hearted. The pounding does not grind him to powder. He is too settled in his folly to have it ground out of him.
3. Obviously, the concept of pounding a fool in a mortar and pestle like a piece of grain is a figure of speech.
a. The grinding of the fool in the mortar by the pestle is an illustration of the PAIN inflicted on the fool for the purpose of changing him for the good.
b. Hard grains of wheat are crushed to make them useful for baking bread and cakes. The process is effective and beneficial.
4. The book of Proverbs gives many examples of “beneficial pain” inflicted upon the fool which is designed for his good.
a. Prov. 22:15 – “Foolishness is bound in the heart of a child; but the rod of correction shall drive it far from him.”
• The purpose of chastening a child is that they might submit to the correction, be softened, and receive the correction to their own benefit.
• Folly is a part of a young child. It is bound in their heart.
• The purpose of the “rod of correction” (like a pestle and mortar) is to drive the folly OUT of the child.
• That is the norm. Normally, chastening works.
b. Prov. 19:18 – “Chasten thy son while there is hope, and let not thy soul spare for his crying.”
• The chastening needs to be conducted when the child is young—while there is still hope of driving the folly out.
• If you wait too long, the child may harden his heart in his folly… and it may never come out.
• The point: If you wait too long, the child may become so hardened that he no longer responds to correction—even if he was ground in a mortar with a pestle.
• Think of the danger for generations of Americans if spanking became illegal nationally and it was enforced!
c. Prov. 15:5 – a father gives his son instruction, which may be painful to hear, but he does so for the good of his son.
• However, the foolish son pays no attention.
• He is not beneficially affected by the wise instruction.
• Some fools become hardened in their folly and just will not hear, no matter how logical and persuasive the argument.
d. Prov. 13:19 – it is an abomination for fools to depart from evil.
• They won’t leave it no matter how painful it is to embrace it!
• Think of drug addicts and alcoholics; others who engage in harmful behavior.
• Prov. 26:11 – like a dog returning to his vomit, so fools return to their folly. No matter how painful or disgusting, they keep on going back to their folly.
• Their hearts are hardened in it.
• Prov. 19:29 – “Stripes for the backs of fools” – but sometimes even a whipping is not effective. He maintains his folly and hard heart. He wasn’t reached early enough… or consistently enough.
e. Prov. 1:30 – Some fools reject counsel and reproof.
• It is often painful to hear counsel and reproof—especially when it points out our failures and areas that need to change. Some fools reject all such reproof.
• They refused the mortar & pestle of reproof.
f. Heb. 12:5 – God chastens us and rebukes us (pain inflicted). Some believers despise the chastening and refuse to be changed by it… no matter how hard they are ground in the mortar with the pestle.
• In some cases, God has no alternative but to take their lives.
• Heb. 12:9 – Here the exhortation is not to harden one’s heart when chastened so that you refuse to be crushed; but SUBMIT to it – allow the chastening to do its good work in us: grinding us to powder… bringing us into full submission of our Father.
g. Prov. 29:1 – “He, that being often reproved hardeneth his neck, shall suddenly be destroyed, and that without remedy.”
• Reproof—even being reproved often—doesn’t always work.
• Some fools instead of being softened by the reproof, (ground to powder) actually harden their hearts.
• The result is destruction.
5. Our proverb is a sad fact of life: “Though thou shouldest bray a fool in a mortar among wheat with a pestle, yet will not his foolishness depart from him.”
Proverbs 27:23-27
The State of thy Flocks
Introduction:
1. The final five verses of this chapter speak about the same subject: the care and attention a farmer should give to his flocks.
2. While Solomon’s advice to shepherds may not directly speak to any of us, there is good application for all of us.
The Command (vs. 23)
A. The First Command
1. “Be thou diligent to know” is one word in the Hebrew. (yada)
a. It is a very common word (947 times in Old Testament). It is the normal word for “to know” someone or something.
b. It has other shades of meaning as well: To be acquainted with; to be aware; to understand; to consider; to be familiar with; to have a relationship with; to care for; to look after.
c. In Proverbs 27:23 it speaks of the shepherd’s responsibility to his flocks and herds.
i. The command is to pay attention to them; to take care of them; to be aware of their needs; to be familiar with their needs; know how to take care of them; understand them;
d. Thus, there are various translations of this term:
i. Darby: “Be well acquainted with…”
ii. ESV: “Know well…”
iii. NET: “Pay careful attention to…”
iv. NIV: “Be sure to know…”
2. “The state of thy flocks”
a. State: Literally, the term means “face.”
i. Often the term face is used to represent the whole person.
ii. Sometimes it speaks of the presence of the person.
B. The Second Command
1. “Look well to thy herds”
a. The verb “look” speaks of placing or setting something.
b. Here the idea is that of the shepherd setting his heart upon his flock.
c. He is to know them and to set his heart upon them.
d. This doesn’t mean that they are to be considered his beloved pets and that he should love them like Americans love their dogs.
e. Rather, it means in a more general way, that he is to set his heart on the well-being of his flocks and herds. That’s his job!
f. He is to be devoted and committed to their well-being. He’s in charge. He’s the shepherd.
2. The two commands taken together indicate that this shepherd is to know his flock (well acquainted with their needs for food; protection; water; pasture; etc.) and he is to be committed to their well-being (willing to do what it takes to keep them healthy and safe).
C. The Application
1. We don’t have (m)any shepherds here who tend to flocks of sheep and goats.
a. But there is great application here to other areas of responsibility.
b. Certainly this would apply to the pastor and the elders. We are shepherds. (I Pet. 5:2 – “Feed the flock of God which is among you, taking the oversight thereof, not by constraint, but willingly; not for filthy lucre, but of a ready mind.”
c. A Sunday school teacher could apply these principles to their class.
d. The principles here would also apply to parents who are bringing up their “little flock” at home.
e. Those who have responsibilities at work too – in a sense, those who work under you are your little flock.
2. Whatever your little flock might be, be sure to know them.
a. Be acquainted with their needs. Know the details about how to care for them.
b. Like a good shepherd, be sure they are safe.
c. The better acquainted you are with the flock, the better supervisor you will be.
d. And be diligent to know them. Go the extra mile to find out what their needs are… what irritates them… what motivates them… what they need to excel.
e. And be committed to their well-being.
The Enduring Value of His Flocks (vs. 24-25)
1. The REASON a shepherd should care for his flock is that “riches are not forever… and the crown does not endure to every generation.”
a. Most people assume that wealth is measured in the amount of riches people have in banks; or perhaps people measure wealth in how many crowns or crown jewels the royal family has.
b. But Solomon’s point is that their wealth (as grand as it may seem) isn’t very secure.
c. Wealthy people lose their money all the time.
i. Prov. 23:5 – “for riches certainly make themselves wings; they fly away as an eagle toward heaven.”
ii. Jas. 1:10 – “But the rich, in that he is made low: because as the flower of the grass he shall pass away.”
d. “And doth the crown endure to every generation?” No! Kings come and go. The reign of some kings was very short lived.
e. In other words, the wealth of the richest nobles and even of kings is not as secure as one might think. It comes and it goes.
2. BUT—in contrast to how most people measure wealth, flocks of sheep and goats DO endure from generation to generation.
a. They have been around since Noah stepped out of the ark.
b. Kings and nobles spend their money and it’s gone.
c. In contrast, sheep and goats keep on multiplying!
d. The point is that the shepherd’s little flock is much more valuable and enduring than he might realize.
e. Could you imagine if money multiplied like rabbits or goats?
3. Therefore, Solomon’s advice is, take good care of your little flock.
a. It is far more valuable than you think!
b. If you take good care of your flock it might outlast the reign of the king and his nobles!
c. The effort and energy put into knowing and caring for your little flock pays off.
d. If you take good care of it, it could turn out to be a more valuable, practical, and enduring form of wealth than the wealthiest in the land!
4. Vs. 25 – And what a deal!
a. The kings and nobles found that running a government or a business is very expensive. They had many people to pay; many products to purchase to keep everything up and running. They had many people and departments under them that were a constant drain on their riches.
b. But the shepherd’s flock wasn’t a drain on his treasury.
c. He simply let his sheep roam on the hillside to for food and water.
d. The hay the shepherds needed to “pay their flocks” just appeared automatically out of the ground. God provided hay and herbs for the herds. It didn’t cost the shepherd a shekel.
e. BUT the shepherd must be diligent in his care for the flock.
i. The shepherd must be diligent to take advantage of the window of opportunity when the hay appears to feed his flock.
ii. The shepherd must redeem his time.
The Variety of Benefits from the Flock (vs. 26-27)
1. Consider what the lambs and goats provided for the shepherd.
a. Lambs’ (wool) is for clothing.
i. It provided enough for the shepherd and his family to be clothed.
ii. They could sell the extra for money.
b. The goats could be sold for money to buy or barter for fields… real estate.
c. The animals also provided milk and meat for the shepherd and his family. The extra could also be sold for profit.
2. If the shepherd was diligent in knowing his flock and their needs and committed to providing for the needs of his flock – his flock would provide for him—and his family—and his maidens.
a. You can’t eat or drink gold and silver. Nor can you wear it.
b. But the riches provided through the flock is much more practical.
c. It provides food, drink, clothing, and even shelter – tents made from the skins.
3. The application is obvious: Take good care of your little flock and it will take good care of you!
a. This applies to all of us in one way or another.
b. Prov. 28:19 – It applies equally well to the farmer as it does to the shepherd. “He that tilleth his land shall have plenty of bread.”
c. To the business owner: take good care of your employees and they will take good care of you.
d. To parents: take good care of your children, and one day they will take good care of you.
e. This applies to all kinds of things we own and are responsible for: Take good care of your house, your car, your lawnmower, etc… and normally, they will take good care of you.
f. We all have assets; if we take diligent care of them, they will take good care of us.
g. To the shepherd, his flock was his “business.” Whatever our “business” or our “affairs” in life may be, if we are diligent in caring for its needs—it will serve you well.
h. Diligent labor pays off; you reap what you sow. Diligence brings its rewards.
i. Prov. 13:4 – “The soul of the sluggard desireth, and hath nothing: but the soul of the diligent shall be made fat.”
4. And perhaps another interesting application can be made.
a. Kings and nobles measure wealth in gold, riches, and crowns.
b. Real wealth comes from the natural world God has created.
c. Psalm 104:14 – “He (God) causeth the grass to grow for the cattle, and herb for the service of man: that he may bring forth food out of the earth.”
d. God sends the sunshine and rain that provides the grasses and herbs for the sheep and goats… so that they remain healthy and reproductive… and in turn provide food, clothing, and milk for the diligent shepherd… the real necessities of life!
e. God has done His part; we are to do our part and look well to our flocks!
f. Of course life is a lot more complicated today; but the true necessities in life haven’t changed.
g. And the main principle hasn’t changed either: God has given us all assets (physical, mental, monetary, etc.) and we are responsible to take care of them. If we are diligent – those assets will continue to be an asset and of great value to us and to others.
