LESSONS FROM THE PROVERBS

by

Harold Davis

Lesson #1

THE PROVERBS OF SOLOMON

Proverbs 1:1

Introduction:

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

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

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

look at one and learn about the other.

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

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

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

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

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

serious problems for their offspring.

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

the listener to search out.

I. About Solomon, the author

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

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

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

who collected and wrote down David's proverbs.)

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

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

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

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

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

it twice if both groups belong to Solomon.)

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

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

seek wisdom through the proverbs.

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

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

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

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

book.

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

were used.

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

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

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

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

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

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

31:1.

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

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

foundation writing of all Biblical truth.

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

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

revealed.)

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

apply them.

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

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

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

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

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

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

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

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

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

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

His commandments, Ecc. 12:13-14.

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

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

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

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

will).

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

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

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

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

Lesson #2

PROVERBS, A HANDBOOK ON WISE LIVING

Proverbs 1:1-6

Introduction:

Our text divides naturally into four divisions.

I. The person who wrote, V. 1

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

edited others.)

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

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

worldly point of view.

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

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

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

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

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

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

wisest man to write it.

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

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

keep His commandments.

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

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

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

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

this book will enable one to know.)

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

book becomes skilled in the art of life.)

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

masters this book masters the basics of life.)

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

purpose of this book.

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

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

instruction.

3. Thus, he knows good advice from bad.

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

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

of being taught by chastisement or other discipline.)

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

his feet by every wind of doctrine.

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

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

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

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

two groups to whom he wrote.)

A. He wrote to the inexperienced youth.

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

2. He further identifies him as "young."

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

started off right in life.

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

the proverbs.

B. He writes to those already wise and prudent.

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

what life is all about.

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

(He can become a wise teacher.)

IV. The plan of approach, V. 6

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

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

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

by their teachings.)

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

1. The book is filled with wise sayings.

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

Lesson #3

The Foundation principle

Proverbs 1:7

Introduction:

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

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

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

principle is right, Ecc. 12:13.

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

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

I. The meaning of this principle

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

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

run.

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

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

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

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

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

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

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

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

2. It is fear in the sense of reverence.

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

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

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

C. It causes one to turn to Him.

1. He turns to God in repentance.

2. He turns to Him seeking forgiveness of sin.

D. This is the beginning of wisdom

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

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

III. The basic principle on whilch to build

A. The principle does not become obsolete after salvation.

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

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

the principle and continue to increase in wisdom.

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

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

to choose the right course of action.

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

C. Real wisdom turns one toward God.

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

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

best.

D. Note some illustrations:

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

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

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

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

Isaac from the dead.)

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

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

things out.

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

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

out for the best.

Conclusion:

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

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

Lesson #4

THE PRINCIPLE OF PARENTAL AUTHORITY

Pro. 1:8-9

Introduction:

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

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

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

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

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

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

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

every student. That includes you and me.

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

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

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

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

willing to let God rule him.)

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

and his mother, Ex. 20:12.

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

the will of God will seek to obey his parents.

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

afraid of having his allowance cut or privileges taken away.

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

him to do.

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

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

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

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

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

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

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

and justice.)

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

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

over the parents.

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

killed or otherwise injured another person.

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

others; the government must.

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

government.

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

it in the hands of government.

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

philosophy will be taught to the children.

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

an alarming degree of success.)

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

III. How this principle brings special benefits to a child

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

and favor of the parents.

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

parent has.

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

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

experience, he gets the benefit of their knowledge.)

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

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

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

experiences and pass it on down to his children.

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

help and guidance.

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

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

is sure to have special blessings from God.

Conclusion:

1. Honor and obey parents.

2. Listen and learn.

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

Lesson #5

A WARNING ABOUT THE WRONG CROWD

Proverbs 1:10-19

Introduction:

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

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

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

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

to forsake the instructions of father and mother.

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

I. The warning sounded, V. 10

A. "If sinners..."

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

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

lifestyle is that of sin)

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

very friendly toward you.

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

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

you.

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

C. "...consent thou not."

1. You say, "No."

2. Have no part of their activity.

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

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

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

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

3. He fears their disapproval if he declines.

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

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

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

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

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

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

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

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

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

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

way is not in keeping with His will.

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

will.

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

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

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

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

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

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

of trap.

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

lives, V. 18-19.

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

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

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

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

Conclusion:

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

the wrong crowd.

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

the wrong crowd.

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

crowd.

Lesson #6

AN OPEN INVITATION FROM WISDOM

Proverbs 1:20-23

Introduction:

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

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

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

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

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

There are several lessons to be learned from this invitation.

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

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

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

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

his wisdom.

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

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

understanding.

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

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

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

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

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

2. He may be a lowly servant.

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

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

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

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

life.

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

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

a noisy and busy place.)

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

and where the government is conducted)

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

men to learn her lessons.

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

A. There are three groups mentioned in this verse:

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

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

slow to understand; (4) Lack of study)

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

they know nothing; they show a lack of comprehension)

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

They lack application)

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

1. One cannot rush his growth.

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

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

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

be before he will wise up?

IV. The invitation is to turn, V. 23

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

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

beginning of wisdom.)

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

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

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

V. The invitation is personal

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

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

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

Conclusion:

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

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

3. Once you have learned, obey.

Lesson #7

A CLEAR WARNING FROM WISDOM

Proverbs 1:24-33

Introduction:

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

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

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

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

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

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

I. The scene in the text

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

B. Many had failed to listen.

1. Some may have mocked.

2. Some may have listened with respect, but with

disbelief.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

1. The unsaved can reject salvation.

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

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

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

on the Lord for salvation, Luke 16.

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

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

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

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

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

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

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

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

to help one who hollers for help without repentance.

Conclusion:

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

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

Lesson #8

THE BLESSING OF WISDOM TO THOSE WHO SEEK IT

Proverbs 2:1-22

Introduction:

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

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

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

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

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

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

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

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

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

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

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

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

1. Become very familiar with them.

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

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

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

2. It is to have a desire to learn.

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

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

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

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

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

James 1:5.

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

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

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

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

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

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

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

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

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

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

of conforming to God's word.

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

as wisdom.

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

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

V. 7-9.

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

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

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

learning does satisfy to a great degree.)

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

experience.

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

have a much more contended and joyful life.)

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

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

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

2. A similar danger exists for women.

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

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

Conclusion:

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

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

blessed beyond measure!

Lesson #9

GUIDELINES FOR SUCCESSFUL LIVING

Provcerbs 3:1-35

Introduction:

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

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

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

can be expected to come from following these guidelines.

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

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

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

after, Psalm 25:10; 100:5.

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

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

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

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

a. He is to be a truthful person.

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

error.

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

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

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

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

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

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

Romans 3:10.

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

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

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

B. The blessing is promised in verse 6.

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

A. This contains three things:

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

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

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

Master.)

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

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

B. The promise of blessing is in verse 8.

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

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

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

problems.

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

body.

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

deteriorating health.

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

will be healthy.)

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

increase, V. 9-10

A. This means to give to God first.

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

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

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

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

B. The promise is made in verse 10.

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

A. Learn to expect chastisement from God.

1. Remember that you still do wrong.

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

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

no act more fatherly than chastisement.)

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

B. The promise is made in verse 12.

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

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

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

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

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

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

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

Conclusion: Verses 33-35

Lesson #10

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

Proverbs 4:1-27

Introduction:

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

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

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

counsel from his father, V. 3.

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

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

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

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

longer life is given in verse 10.

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

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

to walk in it, V. 11.

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

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

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

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

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

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

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

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

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

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

hereafter), V. 19

IV. A loving appeal, V. 20-27

A. Be attentive to wise instruction.

1. Learn with the ear, V. 20.

2. Learn with the eyes, V. 21.

3. Learn with the heart, V. 22.

4. Blessings are promised, V. 23.

B. Guard the heart, V. 23.

C. Guard the mouth, V. 24.

D. Guard the eyes, V. 25.

E. Guard the feet, V. 26-27

Lesson # 11

A WARNING AGAINST WAYWARD WOMEN

Proverbs 5:1-23

Introduction:

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

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

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

instruct his sons, V.1-2.

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

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

1. Her lips are as sweet as the honeycomb.

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

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

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

would not hesitate to give a passionate kiss.)

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

1. Wormwood is a bitter herb.

2. She is as dangerous as a sword.

3. Her ways lead downward toward the grave.

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

departed spirits.

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

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

II. A dangerous pathway, V. 6-14

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

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

worth a pound of cure.)

C. The reasons listed for avoiding her are:

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

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

father or brother), V. 9b.

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

V. 10.

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

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

6. Lest you face disgrace, V. 14.

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

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

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

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

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

wife, V. 18-19

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

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

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

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

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

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

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

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

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

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

does always punish him.

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

of a very short time of pleasure.

3. It can actually lead to an early death.

Conclusion:

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

satisfying life.

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

Lesson # 12

FOUR MAJOR DANGERS

Proverbs 6:1-35

Introduction:

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

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

to all men.

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

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

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

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

turn out to be your friend.

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

yourself, V. 2.

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

a lot of trouble, V. 5).

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

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

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

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

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

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

a. She has foresight to provide for the winter.

b. She labors hard and long to lay up her

supplies.

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

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

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

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

D. The implied lessons are:

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

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

prepare for eternity.

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

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

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

2. He is totally wicked in character.

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

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

his eyes, feet or hand, V. 13)

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

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

7. He sows discord, V. 14.

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

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

lot of harm.

1. Avoid him if you can.

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

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

God's judgment on yourself.)

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

A. This is a warning repeated from chapter 5.

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

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

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

B. The adulterous woman is not easy to resist.

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

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

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

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

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

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

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

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

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

V. 34-35.

Conclusion:

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

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

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

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

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

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

Lesson # 13

A SECOND WARNING ABOUT THE WAYWARD WOMAN

Proverbs 7:1-27

Introduction:

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

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

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

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

1. He probably seeks entertainment and excitement.

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

foolish, easily enticed)

3. This alone make him a likely victim.

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

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

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

C. This was a mistake.

1. You cannot play with fire without getting burned.

2. You cannot flirt with danger without getting hurt.

3. He should have never gone near her.

II. The cunning woman, V. 10=20

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

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

be her victim.

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

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

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

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

1. She stirs his passions, V. 13.

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

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

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

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

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

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

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

III. A fallen victim, V. 21-23

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

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

V. 22-23.

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

marriage, etc.)

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

the health of child or children)

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

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

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

children, etc.)

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

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

6. There is the danger of emotional problems.

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

IV. A tender appeal, V. 24-27

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

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

them and was concerned about their welfare.)

B. The appeal was:

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

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

Conclusion:

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

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

man.

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

of many a woman.

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

Lesson #14

WISDOM'S QUALIFICATIONS

Proverbs 8:1-36

Introduction:

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

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

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

she is worth following.

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

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

B. She speaks of truth, V. 7.

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

D. She promotes only righteousness, V. 8.

II. She is easy to understand, V. 9

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

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

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

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

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

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

the soul and the most profitable way of life.)

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

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

skill)

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

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

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

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

repentance and salvation.)

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

conduct.)

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

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

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

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

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

classes.)

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

VII. Her background, V. 22-30

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

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

VIII. Her special interest in mankind, V. 31

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

in the habitable parts of the earth.

B. She delights in people.

Conclusion:

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

V. 32-35

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

Lesson #15

A CHOICE OF TWO INVITATIONS

Proverbs 9:1-18

Introduction:

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

from Foolishness.

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

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

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

Testament church, but it is symbolic of true beauty.

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

with her guests.

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

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

abundantly prepared.

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

(strength).

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

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

Matthew 22.

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

one time.)

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

life, V. 6.

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

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

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

his sin) and many rebel at such reproof.

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

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

1. It first leads to salvation.

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

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

any other way, V. 11.

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

V. 12.

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

him; not Wisdom.)

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

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

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

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

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

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

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

2. She is simple and knows nothing.

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

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

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

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

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

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

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

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

can result from a visit to the harlot.

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

Foolishness instead of Wisdom.

Conclusion:

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

accordingly.

Lesson #16

THE PARENTS AND THE CHILD

Proverbs 10:1

Introduction:

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

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

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

introduction given in chapters 1-9.

I. The introductory proverb, V. 1

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

Pro. 1:7.

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

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

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

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

responsibility to train him.

C. The proverb contains a contrast.

1. The father of the wise son rejoices.

2. The mother of the unwise son grieves.

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

rejoice; if he is unwise they grieve.

II. The role of the parents

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

II Kings 22:2; 21:20.

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

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

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

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

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

4. A parent trains by discipline of the child.

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

rejoice.

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

III. The role of the child

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

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

blessed.

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

without their help.

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

Holy Spirit is the instructor.

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

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

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

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

and you will cause your parents untold sorrow.

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

(You made your own choice.)

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

will cause your parents to rejoice.

Conclusion:

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

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

Lesson #17

MONEY, WORK AND RIGHTEOUSNESS

Proverbs 10:2-8

Introduction:

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

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

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

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

I. A warning about money, V. 2

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

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

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

racketeering or any wrong doing.)

2. This kind of gain profits nothing.

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

is received fast and in abundance)

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

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

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

a lot safer and a lot more beneficial.

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

A. A better way is to trust the Lord.

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

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

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

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

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

work and trust God to bless his work.)

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

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

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

III. The hand of God involved, V. 6

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

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

IV. An added incentive, V. 7

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

are dead and gone, V. 7a.

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

Conclusion:

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

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

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

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

Lesson #18

CHOOSING BETWEEN A SUCCESSFUL LIFE OR A TRAGIC FAILUIRE

Proverbs 10:9-32

Introduction:

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

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

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

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

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

in fear of being found out, V. 9.

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

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

of life with this strength, V. 11.

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

peaceable life, V.12.

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

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

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

downfall.)

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

accumulating wisdom is a protection in a similar way.)

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

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

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

hence, through godly people.)

III. Special warnings, V. 18-21

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

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

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

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

4. It all produces strife, V. 12.

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

IV. Blessings or catastrophe, V. 22-25

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

hurt him.)

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

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

realized, V. 24.

1. The unrighteous fear retribution and punishment.

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

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

V. Another special warning, V. 26

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

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

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

industrious workers to employ.

VI. A summary, V. 27-32

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

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

V. 28.

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

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

next life, V. 30.

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

V. 31-32.

Conclusion:

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

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

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

Lesson #19

HOW TO DEAL WITH OTHERS

Proverbs 11:1-15

Introduction:

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

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

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

lesson Solomon teaches us some basics in dealing with people.

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

A. Dishonesty displeases God and He will punish it.

B. Honesty pleases God and He will bless it

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

hypocrite.)

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

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

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

he is blessed, V. 10a.

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

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

VI. Be a blessing to others, V. 11

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

counsel, good influence and prayers)

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

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

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

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

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

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

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

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

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

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

your will off on the group.)

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

A. Do not be a surety for a stranger.

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

surety even for a friend.

Conclusion:

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

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

Lesson #20

THE IMPORTANCE OF DOING RIGHT AS YOU DEAL WITH OTHERS

Proverbs 11:16-31

Introduction:

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

lesson continues that same line of thought.

I. Ladies, be gracious , V. 16

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

compassion or favor toward others.)

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

will honor her.)

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

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

Eunice, Mary, Dorcas, etc.

II. Gentlemen, be merciful, V. 17

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

upon himself.

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

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

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

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

hereafter.)

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

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

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

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

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

righteous deeds.)

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

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

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

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

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

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

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

IV. Be beautiful inwardly, V. 22

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

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

mud and slop.)

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

filth in her life.

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

V. Be desirous of doing good, V. 23

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

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

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

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

(Their expectation of good will meet with disappointment.)

VI. Be generous, V. 24-26

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

in increase, V. 24a.

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

not, V. 24b.

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

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

favor of either men or God, V. 26.

VII. Be deligent in good things, V. 27

A. Actively seek to do good.

B. Thereby you will receive good blessings from God.

VIII. Be trustful of God, V. 28

A. Do not depend on your riches.

B. Depend on God.

IX. Be kind toward the family, V. 29

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

life unless you learn to get along with them.)

B. Inheriting the wind could have two meanings:

1. They inherit nothing. (Air)

2. They inherit destruction. (Storm)

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

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

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

C. The fruit of righteousness is very satisfying.

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

A. One who gains wisdom will win souls.

B. One who does win souls demonstrates his wisdom.

Conclusion:

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

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

Lesson #21

FORMULA FOR A GOOD LIFE

Proverbs 12:1-11

Introduction:

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

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

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

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

I. A willingness to learn, V. 1

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

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

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

more.)

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

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

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

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

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

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

the dumb brute.)

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

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

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

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

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

III. A desire to do right V. 3

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

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

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

IV. A good home, V. 4

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

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

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

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

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

V. A just and honest mind, V. 5

A. He does not allow his mind to entertain thoughts of dealing unjustly with others.

B. But the mind of the wicked is continually scheming how to beat somebody out of

something.

VI. A controlled tongue, V. 6

A. The words of the wicked spring from a murderous attitude, V. 6a. (They are like

swords that pierce the heart.)

B. But an upright man shows kindness to others and thereby gains kindness for himself.

(He delivers himself.)

VII. A righteous character, V. 7

A. The wicked will eventually bring about their own downfall. (Retribution from men;

punishment from God)

B. The entire household of the righteous are blessed.

VIII. A wise head (or heart), V. 8

A. The praise that a man rightly earns is in keeping with the amount of wisdom that

he displays.

B. The person with a perverse (crooked) heart earns every bit of contempt that he

will get.

IX. An humble attitude, V. 9

A. The word translated "despised" means "lowly;" the word translated "hath a servant"

means "serve himself."

1. The idea is that he is of lowly circumstances and does not have a hired

servant, but he himself does the work which a servant would do in a wealthy

household.

2. But he willingly accepts this humble position and does not try to appear as

something he is not.

B. That humble person is better off than the man who is also poor, but takes bread

money and hires a servant just to put on airs.

X. A compassionate heart, V. 10

A. Righteousness produces a heart of compassion that is even compassionate to one's

animals. (He will feed them well, not overwork them and even feel for them.)

B. Wickedness produces such hard-heartedness that even his kindest deeds are cruel.

XI. An industrious hand, V. 11

A. He is willing to work and he will be fed.

B. The lazy perosn is too lazy to work but follows vain pursuits and will go lacking.

Conclusion:

1. Be willing to learn.

2. Seek the favor of God.

3. Seek to do right.

4. Be a good wife or husband. If you are looking for a mate, seek a good companion.

5. Be just and honest with others.

6. Seek to control your tongue.

7. Build an upright character.

8. Seek wisdom from Him who is all wise.

9. Be humble (willing to accept the second best --- or lower.)

10. Be compassionate.

11. Do not be afraid of work.

Lesson #22

WHAT TO DO IN VARIOUS SITUATIONS

Proverbs 12:12-28

Introduction:

We can better understand each of these proverbs if we imagine ourselves faced with a

certain situation and then look to the proverb to reveal to us what to do. There will be some

overlapping and some repetition of principles already set forth.

I. What to do when you desire the things that belong to someone else, V. 12

A. It is wickedness to covet what others have. (That principle was set forth in the

law, Ex. 20:17.)

B. An uncontrolled desire to get what others possess leads to an unending cycle of sin.

(The wicked acquire unjust gain and other wicked people seek to take it from them.)

C. The righteous are pictured as a plant which produces a sufficient and satisfying

harvest.

II. What to do when evil men set traps for you, V. 13

A. Evil men often set traps, designed to catch and hurt the righteous.

B. God works it so that eventually they are caught in their own traps.

C. Do right and trust the Lord to work things out.

III. What to do in word and deed, V. 14

A. The principle set forth here is that one reaps what he sows.

B. When his lips speak righteously and when his deeds are righteous he reaps fruitage

in his own life that is very satisfying.

IV. What to do when you are reproved and rebuked, V. 15

A. Anyone is subject to being wrong. (We all are wrong at times.)

B. Only a foolish man will insist that he is right when he is not. (He is right in his

own eyes regardless.)

C. It is a wise person who readily accepts constructive criticism.

1. Perhaps one is even wiser when he is able to profit from destructive criticism.

2. One is especially wise to accept correction from the Lord.

V. What to do when you are wronged by someone else, V. 16

A. The foolish person is angry about it and he soon lets everybody know that he is

offended. (Hey, look everybody! Look what So-and-so did to me! Poor me!")

B. The prudent man does not reveal to others that he has been wronged. (If he speaks

to anybody about it, he speaks directly to the one who wronged him.)

VI. What to do about telling the truth, V. 17

A. Is it okay to tell just a little bitty white lie --- sometimes?

1. No! One should tell the truth at all times.

2. Only the truth pleases God and brings His blessings. (Doctrinal truth as

well as historical truth)

3. Sometimes the truth is hard to face up to, but it is still best.

B. One who tells a lie is a false witness and displeases God.

1. He may tell a lie outright and openly.

2. More often he is given to the use of deceit to try to cover the lie.

VII. What to do about the feelings of others, V. 18

A. Some deliberately use words to jab at others as with a sword.

B. But the wise use the tongue to sooth, quiet and heal the feelings of others.

VIII. What to do to make others believe you, V. 19

A. Tell the truth; it will stand the test of time and be established. (All truth

will eventually be believed.)

B. A lie may be believed, but only temporarily. (For the blink of an eye.)

IX. What to do about the temptation to deceive somebody, V. 20

A. This proverb points out that the deceiver is doing an evil thing.

1. Something is wrong in the heart.

2. The implication is that it will always bring trouble. (Trouble for you and

trouble for them.)

B. It is always best not to be a trouble maker; it is best to be a counselor of

peace and, thus, bring joy to others and to yourself.

X. What to do about misfortunes and calamities that come upon you, V. 21

A. This proverb says that there will be no evil calamity_ to come upon the righteous.

(This poses a problem: What about Job? What about the apostles who were martyred

for Christ?)

B. Let us assume that the proverb means just exactly what it says.

1. That implies that some of the calamities which come upon us, we bring upon

ourselves by our wrong doing. (But that still does not answer all of the

problem.)

2. It implies that some of the things which appear to be calamities are not,

Job 42:12; Matt. 10:28; Rom. 8:28.

C. The real calamity comes upon the wicked.

XI. What to do about lying, V. 22

A. Face it. Lying lips are an abomination to the Lord. (The saved, the unsaved, you,

me, or anybody)

B. The only way to delight the Lord is to not tell lies either in word or deed.

1. If you have a habit of lying, break the habit.

2. If you do not have the habit, do not get started.

XII. What to do when to tell what you know would do harm to others, V. 23

A. There are such instances:

1. When you know things about others which should not be told.

2. When you know doctrinal truth which the people are not yet ready to hear.

(Feed them milk first and meat later)

B. The foolish blurt out what they know no matter who it hurts.

XIII. What to do about ambition, V. 24

A. Is it wrong to pursue ambitions and try to get ahead?

B. No, but the way to try to get ahead is by honest labor.

C. The diligent will get ahead and the lazy will not get ahead.

XIV. What to do with a heavy heart, V. 25

A. Recognize the principles:

1. A troubled heart can hamper the whole life. (From the heart spring the issues

of life.)

2. A cheerful heart can help make the whole life better.

B. Therefore:

1. If your heart is heavy, cast your burdens on the Lord.

2. If you see someone else with a heavy heart, speak a word of encouragement.

XV. What to do about setting an example for others, V. 26

A. One translation reads, "The righteous guideth his neighbor aright."

B. He guides by setting an example, I Tim. 4:12.

C. By setting a bad example one destroys his friend.

XVI. What to do about laziness, V. 27

A. The lazy do not take advantage of their opportunities.

B. The diligent are blessed by their hard work.

XVII. What to do about life and eternity, V. 28

A. Righteousness is a blessing in this life and the next.

B. Hence, the thing to do is to become righteous by faith and then follow righteousness

in deeds.

Conclusion:

1. There is no way to ignore these principles and have a good life.

2. There is no way to follow them and fail to have a good life.

Lesson #23

THE BENEFIT OF FOLLOWING GOOD INSTRUCTIONS

Proverbs 13:1-25

Introduction:

This chapter sets forth the idea that if you seek and follow good instructions you will

benefit in every way. The kind of instruction under consideration is that which is from God.

Following these instructions produce righteousness.

I. Introductory proverbs, V. 1-3

A. These three proverbs set forth themes that will be repeated throughout this chapter,

V. 1.

B. One is wise to receive good instruction, including correction, V. 2.

C. Control of the tongue is a key item in a successful life, V. 3.

II. Proverbs about material things, V. 4-12

A. It is foolish to be lazy, V. 4. (It is God's will for every person to work.)

B. The righteous will not lie to get gain, V. 5. (It is not wise to do so.)

C. Righteousness is more necessary to genuine success than wealth, V. 6.

D. A caution is sounded about pretence concerning money, V. 7.

1. Some pretend to be rich when they are not.

2. Some pretend to be poor when they are not.

3. Both is a mistake.

E. It is desirable to work and save, V. 8.

1. Those who have accumulated some material wealth will find it a help in case

of emergency.

2. The poor have no such help.

F. Righteousness, not riches, brings rejoicing, V. 9.

G. Pride, so often associated with a desire to be rich, brings only contention, V. 10.

H. God approves of work as a way to get gain, V. 11.

I. A caution about desire for material things, V. 12:

1. A desire unfulfilled can be very disappointing.

2. A desire fulfilled can be very satisfying.

3. We need to be careful not let our desires dwell overly much on material

wealth.

4. We should be careful about how we go about trying to get what we do desire.

(An unlawful effort to get gain will bring only disappointment in the long

run.)

III. Proverbs about instructions (From God), V. 13-17

A. One despising instruction will be hurt; one seeking good instruction will be

rewarded, V. 13.

B. Good instruction is like a fountain of life; to avoid good instruction is a

dangerous trap, V. 14.

C. Good understanding (wisdom) brings favor, V. 15.

D. Every wise man follows that which is right, V. 16.

E. A faithful messenger (from the Lord) brings health and healing, V. 17.

1. A wicked messenger (a servant of a master) is slothful in delivering the

message and is punished.

2. A faithful servant serves his master and those to whom he delivers the

message.

3. So a faithful messenger (teacher) from the Lord can bless the lives of his

students.

IV. Proverbs about obedience to God's instructions, V. 18-25

A. Disregard to the word will bring poverty and destruction, V. 18.

B. Those who are obedient to the word will find sweet success, V. 19.

C. Those who associate with the wise (righteous) will learn from them and profit by

that association, V. 20.

D. The disobedient are punished and the obedient rewarded, V. 21.

E. Even descendants are benefited by one's righteousness, V. 22.

F. Righteousness and good judgment helps to put food on the table, V. 23.

G. One who loves his son will teach him to be obedient to the Lord, V. 24. (He may

have to chasten him in the process of teaching him.)

H. Righteousness is a better guarantee that life's needs will be met than anything

else, V. 25.

Lesson #24

THE KIND OF PERSON ONE OUGHT TO BE

Proverbs 14:1-9

Introduction:

Living a successful life depends more on what one is than on what he has or what his

position is. These proverbs make the following suggestions:

I. Be a good companion at home, V. 1

A. This proverb speaks concerning being a good wife.

1. A good wife is vital to a good home; she strengthens and builds her home.

2. A good wife can do a lot to make up the deficiencies in a husband. (If he

lets down in character or understanding.)

B. In contrast, a bad wife can destroy her home.

1. It would be bad enough for someone else to destroy it.

2. It is even worse for her to destroy her own house. (She hurts her husband,

her children and herself.)

3. The best efforts of a good husband may be unable to save the home.

C. The implication is that the man ought also to be a good husband.

II. Be upright in deed, V. 2

A. This has to do with more than just the home. (One is to be upright in all of his

ways --- in the home, work, at play, at school, etc.)

1. This begins with an attitude of reverence toward the Lord.

2. He does right because that is what the Lord asks.

B. One who does not fear the Lord is not concerned with doing right and, therefore,

he does wrong.

III. Be humble and, hence, kind in speech, V. 3

A. The proud of heart speak harshly toward others.

1. It is as though their words were a rod with which they beat others.

2. The rod with which they beat others will eventually beat themselves.

B. The humble of heart speak kindly toward others. (Hence, they are wise and bring

good to themselves.)

IV. Be a hard worker, V. 4

A. Oxen are a symbol of hard work, but in the olden days one had to have oxen in order

to harvest a crop.

B. The idea is that it takes hard work to succeed in whatever line of work one may

pursue.

V. Be a faithful witness, V. 5

A. An honest truthful man will be a truthful witness. (He cannot be bought off nor

scared off.)

B. On the other hand, one who is basically dishonest does not have to be bribed nor

threatened; he will lie for the pleasure of it.

VI. Be open to God's teachings, V. 6

A. A scorner (as use here) is one who disregards instruction from the Lord.

1. He seeks wisdom, but not from the right source.

2. Therefore, he seeks wisdom, but does not find it.

B. On the other hand, one who is not a scorner, one who is willing to let the Lord

instruct him finds understanding.

1. He may not be as intellectual as the scorner.

2. But he is a lot wiser because he will let the Lord teach him.

VII. Be choicy about the friends you keep, V. 7

A. It is not the number of friends you have that is most important, but the kind of

friends.

B. The lips of a foolish man pour out foolishness. (If you stay around him, he will

feed your mind with foolishness.)

C. You should not keep company with him.

VIII. Be watchful of yourself, V. 8

A. It is just a matter of wisdom to know yourself as best you can.

1. Seek to know your motives.

2. Seek to know your limitations.

3. Seek to know your capabilities.

B. The foolish not only deceive others, but they actually deceive themselves.

IX. Be disapproving toward sin, V. 9

A. The foolish take sin very lightly.

1. They laugh and make sport of sin; they do not take sin very seriously.

2. Their approval of sin will lead them into trouble.

B. But the righteous abhor sin.

1. They abhor it in their own lives, Rom. 7:15.

2. They abhor it in the lives of others, II Peter 2:8.

Lesson #25

GETTING AN INSIGHT INTO LIFE

Proverbs 14:10-18

Introduction:

A careful study of these proverbs will give one an insight into life the way it really

is. It helps him to understand what life is really all about.

I. The privacy of the heart, V. 10

A. Nobody knows the inward private troubles. (One can put on a smile and have a cheery

voice and nobody knows.)

B. Nobody knows the personal private joys which one experiences. (We may share some of

our troubles and joys, but not all.)

C. Lessons:

1. Do not be overly critical of others; they may bear some heavy a load of which

you know nothing.

2. Do not try to pry too deeply into the other fellow's personal affairs.

II. The well-being of the home, V. 11

A. There is no way that a home can be firmly established by wickedness.

1. Indeed, the wicked may prosper temporarily, even gaining a house with all of

its fineries. (The house here is symbolic of riches.)

2. But the house of the wicked shall be overthrown.

B. The upright may not prosper as much materially.

1. They may be forced to dwell in a tabernacle or tent. (The tent contrasted

with the house is symbolic of poverty.)

2. But the home of the upright is far better established even in poverty than

the home of the wicked which is in riches. (Not that all of the upright are

in poverty, but even if they are, they are better off than the wicked.)

III. A deceptive lifestyle, V. 12

A. Just because a way seems right to man does not mean that God will approve.

1. It may meet the approval of society.

2. It may meet the approval of the family.

3. It may meet the approval of religion.

4. It may be within the bounds of the law.

B. But if God disapproves, then it will bring destruction.

C. The sole question about one's attitude, actions, or beliefs is: "Does it have the

approval of God.?"

IV. The shallowness of laughter and pleasure, V. 13

A. Even while one is laughing, there can be much hidden sorrow in the heart.

B. When laughter is over, the reality of the sorrow must be faced.

C. That is why our goal in life should not be outward superficial temporary pleasure,

but real joy within which lasts forever.

V. A backslider in heart, V. 14

A. This person is not yet in outward open rebellion to God.

1. He is not a heretic in belief nor a transgressor in actions.

2. But he secretly harbors sinful desires. (Maybe lust, covetousness, malice,

etc.)

B. But whatever his secret sin may be, he will get his fill of those sins to his own

regret.

C. In contrast, the good man will also be filled by his own inward godly desires much

to his own satisfaction.

VI. The naive, V. 15

A. The simple (naive) are gullible and will believe just about anything anybody will

tell them. (They believe the lying gossip, the deceitful super-salesman, the slick

politician, the smooth tongue false religionist)

B. The prudent person is cautious about whom he believes and what he believes.

VII. A fear of evil, V. 16

A. The wise fear to get involved in evil. (He wisely departs; literally, he turns

aside and avoids getting involved.)

B. The foolish person goes blundering on, unaware of the danger involved.

VIII. A quick temper, V. 17a

A. A person with a fiery temper can get into more trouble in a minute than he can get

out of in many years.

B. It, therefore, pays to learn to control the temper.

IX. A shrewd conniver. V, 17b

A. In contrast to the quick tempered man, this is one who takes his time and works

out a shrewd deliberate plan of evil.

B. He is soon recognized as being evil and is despised and hated by all who know him.

X. An increase of either folly or wisdom, V. 18

A. Nobody stays just as he is; he increases either in folly or in wisdom.

B. The simple inherit (acquire) folly. (They increase in folly.)

C. The wise are crowned with knowledge. (They are surrounded by wisdom as it

increases.)

Conclusion:

1. Recognize that when you see another person there is an inner person whom you do not see.

He has both joy and sorrow which you do not know about. Be patient and understanding.

2. Establish your home in righteousness.

3. Pattern your life after the teachings of God.

4. Seek not merely temporal pleasure and laughter, but seek the deeper joys that come

through the Lord.

5. Watch out for those secret desires of the heart to sin. That can be like the fellow who

fed the cub lion until it became fully grown and killed him.

6. Do not be gullible. Measure what you hear by the standard of truth.

7. Fear to get involved with evil. Avoid it like you would a poisonous snake.

8. Guard your temper. Count to ten, and pray while you count.

9. Do not be a conniver. A conniver is despised by both men and God.

10. You are going to increase in either wisdom or folly. Make it wisdom.

Lesson #26

THE PEOPLE WITH ALL THE ADVANTAGE

Proverbs 14:19-27

Introduction:

Sometimes we may get the impression that the rich and the powerful have all of the

advantage in life. It is true that certain people have all the advantage, but it is not

necessarily the rich and the powerful. It is the ones who sit in Wisdom's class and who

follow her instructions.

I. The advantage of the righteous over the wicked, V. 19

A. There are times when the wicked seem to take advantage of the righteous in this

life.

B. But the time will come when the wicked will bow to the righteous.

1. Joseph's brothers eventually bowed before Joseph.

2. Haman had to bow before Mordecai.

3. The wicked will one day bow to the Lord and admit that we were right about

the Lord.

II. The advantage of the merciful over the unmerciful, V. 20-22

A. The poor are hated and abused because of their poverty and their ability to defend

themselves and seemingly are at a great disadvantage, V. 20a.

B. The rich have many friends because of their riches and seemingly have the advantage,

V. 20b. (But these are only fair-weather friends and, therefore, offer no real

advantage at all. The Lord is a true Friend who sticks closer than a brother.)

C. Those who hate and despise the poor and abuse them sin against God, V. 21a. (This

in reality puts the abuser at a disadvantage.)

D. Those who show mercy to the poor please the Lord and, thus, bring happiness to

themselves, V. 21b.

E. Those who plot and scheme to take advantage of others meet with the disapproval of

God. (God sees their evil deeds and will call for a reckoning, V. 22a.)

F. Those who show mercy and contend for truth meet with the approval of God. (They

will obtain mercy, V. 22b).

III. The advantage of the workers over the talkers, v. 23

A. This verse in not to be understood as speaking out against wise counsel nor against

the giving of wise instruction.

1. Some talk is an aid to work.

2. But it does speak out against those who want to substitute talk for work.

B. In the final analysis, it is not the talkers who will get the work done, but the

workers.

IV. The advantage of the wise over the foolish, V. 24

A. The wise seek the will of God, they apply themselves to learn, they apply themselves

to labor and they trust God to add His blessings.

B. They will be crowned with the fruit of their labors. (They will have something to

show for their labors.)

C. On the other hand, all the foolish will have in the long run will be their folly.

V. The advantatge of the true witness over the deceitful witness, V. 25

A. The illustration given in the proverb is a court trial.

1. When one is falsely accused before the court a faithful witness can deliver

him by telling the truth.

2. But a deceitful witness would only speak more lies and, thus, do him harm.

B. The implication is that in due time the truthful witness would be rewarded for his

deed and the deceitful liar would be repaid.

C. This principle applies not only to court trials, but has many applications to life.

VI. The advantage of one who fears the Lord, V. 26-27

A. The idea of fearing the Lord is to fear His disapproval, to fear His disfavor. (It

is a desire to please Him and a fear of doing that which might lose his disfavor.)

B. The fear of the Lord brings strong confidence, V. 26a.

1. By refraining from that which displeases the Lord and seeking to do that

which pleases Him one gains great confidence and security.

2. The Lord's children (worshippers) have a refuge in every time of trial, V. 26b.

C. The fear of the Lord is a fountain of life, V. 27a.

1. It is a fountain from which to drink and be satisfied.

2. It is a source of many blessings.

D. To fear the Lord is to avoid dangerous traps that Satan sets for us, V. 27b.

E. This is an advantage that those who do not fear the Lord do not have.

1. They do not build confidence, but they build up a fear and dread of calamity.

2. They do not have a place of refuge in time of trouble.

3. They fall into Satan's snares.

Lesson #27

MATTERS OF REAL CONCERN

Proverbs 14:28-35

Introduction:

These proverbs set forth some matters about which the individual should be concerned.

I. Concern about one's subjects, V. 28

A. The proverb speaks about a king being concerned about his subjects.

1. When the King looks out for the well being of his subjects and builds a strong

prosperous kingdom, then he himself benefits by it.

2. When the king is a selfish despot and, thus, scatters and weakens the kingdom,

the king himself is brought to a downfall.

B. This is a principle that applies whenever one has people under his jurisdiction. (It

applies in a home, a school, a job, a church, a political office, in the military,

etc.)

II. Concern about the temper, V. 29

A. It pays to be patient and long-suffering.

1. It shows a spirit of love for others; a spirit of forgiveness, etc.

2. Anything will work out better where patience is exercised.

3. One demonstrates great wisdom by being patient.

B. One with a quick temper exalts folly.

1. He behaves in a most foolish way.

2. Anything is made difficult with very little chance of success.

3. He calls sharp attention to his folly.

III. Concern about te heart, V. 30

A. The heart, as used here, means the inner thinking, the inner feelings, the inner

desires.

1. A sound heart is one that is motivated by a righteous spirit. (A second-born

spirit)

2. An unsaved heart is one that is motivated by the depraved flesh nature. (Even

a saved person can have such motives.)

B. When one's conduct is guided by a sound heart, even the fleshly part of man benefits.

(The word, life, literally means, health, well-being; thus, happiness, contentment,

etc.)

C. When one's conduct is guided by envy, selfishness and other fleshly motivations,

even the flesh is hurt by it. (Unhappiness, sickness, pain, etc.)