Proverbs
Notes on Proverbs – Chapter 29
Proverbs 29:1
Often Reproved
Introduction:
1. This is a simple proverb. It doesn’t require a lot of explanation.
2. It is brief and to the point: the one who refuses to listen to reproof will be destroyed—and suddenly.
A. Reproof
1. Solomon is speaking about a man who has been reproved.
2. “Reproof” has been a common theme in the book of Proverbs.
3. Reproof defined: speaking words of strong disapproval designed to change behavior; the words of disapproval are often followed by threats of punishment if not followed; the correction of some wrong; rebuke; discipline.
4. Job 5:17 – God corrects His children.
a. It is to be received with thanksgiving because it is for our good.
b. HAPPY is such a man! Why? Because if something is wrong, we ought to want it to be corrected.
5. Prov. 27:6 – Believers are to reprove one another.
a. “Faithful are the wounds of a friend.”
b. When a friend reproves a friend, it is done out of love and for the good of his friend. He doesn’t want to see his friend experience the awful consequences of his error.
c. Reproof from a friend is to be considered a great blessing: “Let the righteous smite me; it shall be a kindness: and let him reprove me; it shall be an excellent oil, which shall not break my head.” (Ps. 141:5)
d. Think of it as if, in a moment of distraction, you pulled on to the highway going the wrong way. Wouldn’t you want your passenger to reprove you… to correct you… to bring to your attention your error? The right response to reproof is “Thank you! You saved me from a tragedy!”
e. Prov. 15:5b – “He that regardeth reproof is prudent.” It is wise to regard (pay attention to and obey) reproof… especially if you were just reproved for driving onto the highway in the wrong direction! It is a sign of wisdom to respond properly to reproof.
B. Often Reproved
1. Someone who is often reproved refers to a stubborn person who has heard the reproof but did not respond properly… and therefore has to be reproved again… and again… and again.
2. The proper way to respond to reproof is to respond right away—especially if you drive on the highway in the wrong direction.
a. The one who is often reproved did not respond right away. Perhaps he thought about responding and then procrastinated.
b. Perhaps he was reproved for some error and was warned of the danger, and he avoided the danger.
3. Sometimes when we don’t see any consequences to our wrong actions right away, we assume that we will never have to pay any consequences for our wrong actions.
a. We begin to think we can sin with impunity.
b. We begin to think that we are smarter than the ones reproving us: they are just paranoid, old fuddy duds who don’t know what they’re talking about!
4. Ecc. 8:11 – “Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil.”
a. The heart of the fool deceives him into thinking that because he got away with his crime or sin once—that he can get away with it again… and again…
b. He hardens his heart to warnings of reproof.
5. Being “often reproved” indicates that a person has been ignoring or rebelling against the reproof.
a. Solomon had much to say about this kind of person in Proverbs.
b. Prov. 15:5a – “A fool despiseth his father’s instruction.”
c. Prov. 13:1 – “A wise son heareth his father’s instruction: but a scorner heareth not rebuke.”
d. Prov. 13:18 – “Poverty and shame shall be to him that refuseth instruction: but he that regardeth reproof shall be honoured.”
e. Prov. 15:12 – “A scorner loveth not one that reproveth him: neither will he go unto the wise.”
f. Prov. 12:1b – “he that hateth reproof is brutish.” (stupid)
g. Prov. 15:10 – “Correction is grievous unto him that forsaketh the way: and he that hateth reproof shall die.” It is grievous to the one who is out of fellowship.
6. They heard many reproofs, but hardened their necks.
a. This speaks of stubborn rebellion and resistance… like an animal resisting the yoke by stiffening his neck and refusing to be yoked.
b. Nehemiah defines this expression: Neh. 9:16-17a – “But they and our fathers dealt proudly, and hardened their necks, and hearkened not to thy commandments, 17And refused to obey, neither were mindful of thy wonders that thou didst among them; but hardened their necks, and in their rebellion…”
c. He links “hardening the neck” with “refusing to obey” and hearkening not to the commandments… and “rebellion.”
d. The stubborn heart refused to listen to friendly advice, counsel, and reproof from friends, family, and brethren. The hardened neck will soon develop into a chip on the shoulder that could last for years.
e. It is an evidence of an obstinate heart that needs to be broken—like a wild animal needs to be broken before it will submit to the yoke and become useful to the master.
7. When we stand aloof and look at these proverbs clinically, it is easy to see the folly of the one who is often rebuked but refuses to respond in faith and obedience.
a. But have we ever thought of applying this to the way God’s indwelling Spirit deals with us DAILY?
b. How many times has the Spirit of God convicted us of thoughts, words, deeds, or motives and we ignored His gentle rebuke?
c. How many times has He attempted to gently nudge us away from a particular activity or direction and we have resisted Him?
d. How many times has the Spirit gently nudged us towards some activity He wanted us to do or say or be involved in… and we refused… and knowingly grieved the Spirit of God?
e. The principles in these Proverbs apply to me and you when that is the case.
• We are fools. We are brutish – stupid.
• We are despising our Father’s will. We are grieving the Spirit… even scorning Him!
• Just because we escaped judgment for that kind of inward rebellion for 10 years doesn’t mean that there will be no consequences.
• That’s what the second part of this proverb is about.
1. Being “often rebuked” by God may mean His chastening hand – repeatedly.
a. If God’s Spirit convicts us and we don’t respond, God may reprove us with a mild form of chastening.
b. If we refuse to respond by submitting to Him, He may reprove again—perhaps with a deeper application of chastening.
c. And on and on it goes.
2. That rebel who often reproved also repeatedly refuses to respond to the many reproofs and chastening, shall suddenly be destroyed!
a. This destruction will come suddenly… quickly… out of the blue… without warning… unexpectedly.
b. It may result in a loss of life… or the loss of well being… or in 1001 other forms. God knows exactly how to get to each one of His children.
c. He knows what hurts—and reproofs by their very nature, hurt.
d. But the hurt is with a purpose: to bring repentance and submission.
3. Prov. 1:29-32 – “For that they hated knowledge, and did not choose the fear of the LORD: 30They would none of my counsel: they despised all my reproof. 31Therefore shall they eat of the fruit of their own way, and be filled with their own devices. 32For the turning away of the simple shall slay them, and the prosperity of fools shall destroy them.”
a. These fools hated knowledge. They refused counsel from Lady Wisdom.
b. Therefore – the result of this action is that they will “eat the fruit of their own ways.” There are severe consequences to pay… maybe not immediately, but eventually.
c. And when the consequences come, they will come suddenly… unexpectedly.
d. The irony is that that it comes unexpectedly. It’s ironic because they SHOULD have expected it—they were warned repeatedly… but it never sunk in.
4. The destruction comes suddenly.
a. The reproofs were not sudden and instant. They occurred over a long period of time. The persons described here were no doubt reproved by their parents, their teachers, their friends, and perhaps the police department. The reproving went on for years.
b. But the destruction doesn’t take years. It can come suddenly.
c. Prov. 1:27 – It will come like a whirlwind.
d. Prov. 6:15 – “Therefore shall his calamity come suddenly; suddenly shall he be broken without remedy.”
• God is sovereign over all. It doesn’t take Him a long time to send calamity.
• The fact that it doesn’t come instantly simply means that He is gracious and longsuffering.
• But His longsuffering doesn’t last forever.
• Eventually, the shoe will drop… the chastening will come. Don’t tempt the Lord. He is omnipotent.
e. Prov. 28:18 – “Whoso walketh uprightly shall be saved: but he that is perverse in his ways shall fall at once.”
• He seems to be walking about normally without any chastening from the Lord. He seems to be walking about safely and without any repercussions to his sin.
• But out of nowhere, he falls—suddenly and without warning. It doesn’t take long to trip and fall.
5. The kind of destruction (judgment for sin) of which Solomon speaks has “no remedy.”
a. When God’s longsuffering comes to its end, there is no stopping God’s purpose. It will be accomplished in the life of the sinning son.
b. This makes the warning all the more sobering.
Proverbs 29:2
Wicked vs. Righteous Ruling
Introduction:
1. This proverb is the same as Proverbs 28:12 except for the ending.
2. Both proverbs speak about the reaction of the people to their leaders – depending upon whether those who lead are righteous or wicked.
3. The character and moral direction the leader takes the country causes the people either to rejoice or mourn.
1. The point of this section of the proverb is to highlight the fact that the people REJOICE when they have good, righteous leaders.
2. What does a righteous man in a position of authority DO that causes the people to rejoice?
a. People rejoice when they have freedom: when they can speak their mind; worship and practice their faith openly; live according to their consciences; etc.
b. People rejoice when good, moral laws are established and supported.
c. People rejoice when law and order are maintained.
d. People rejoice when murderers and thieves are punished and restrained.
e. People rejoice when they enjoy a sense of safety and security.
f. People rejoice when their property rights are maintained.
g. People rejoice when the judicial system is blind and fair, and everyone is treated the same—rich, poor, red, yellow, black, and white, male, female.
h. People rejoice when the government is not cruel and oppressive—taxing them to death, taking advantage of the less powerful.
i. People rejoice when those in authority are not crooks lining their pockets and robbing from the citizens.
j. People rejoice when the government listens to the people and the people have a voice.
3. “The people rejoice”
a. The rejoicing of the people is BECAUSE righteous men are in power.
b. The rejoicing of the people is due to the fact that righteous men enact righteous laws and are honest, fair, and just.
c. People rejoice when they are treated fairly.
4. Other proverbs indicate that there are other favorable reactions when righteous men have positions of power
a. Prov. 28:12 – there is great glory!
• Note the contrast in this proverb: he is speaking about righteous vs. wicked men rising to power.
» When a righteous ruler gains power he rejoices—and there is glory among the people.
» When the wicked rise to power—the people hide.
• Consider the first part: When Solomon says, There is great glory, he means that when a righteous man rules, there is great glory among the people.
• The people are proud to have such a leader. He represents their values. He represents them. There is a sense of national pride in such a leader.
• The people glory also in the sense of honoring that leader. They honor him by putting him into office and by following his leadership.
• The righteous leader and the righteous people are able to rejoice together.
• That is a sign of strength: righteous people AND a righteous leader.
• When righteous people have a righteous leader, they too glory in it… rejoice together.
• In a good sense, they are proud of it… national pride… patriotism.
b. Prov. 11:10a – The thought is similar in meaning: when things are going well for the righteous in the land, the city rejoices.
c. Prov. 28:2 – “For the transgression of a land many are the princes thereof: but by a man of understanding and knowledge the state thereof shall be prolonged.”
• When transgression fills the land, there will be many princes… because they won’t last long.
• But when a man of understanding, wisdom, and discernment is in power, the state thereof shall be PROLONGED… it will be good for the land and the country.
• That results in stability and strength for the nation.
d. Prov. 28:28 – “When the wicked rise, men hide themselves: but when they perish, the righteous increase.”
• When the wicked ruler perishes (dies; is assassinated; or is removed from power for any reason), then the righteous increase.
• They had to go into hiding during the reign of the evil monarch or ruler. But when he dies, they can come out of the woodwork again.
• They increase—they prosper—they may even begin to take positions of leadership again—their voices are heard again.
5. What occurs when the righteous are in positions of leadership?
a. The people rejoice. The city rejoices.
b. There is great glory—national pride—patriotism returns.
c. The state shall be prolonged. A sense of safety and security returns.
d. The righteous increase.
1. Mourn defined: To groan; to moan; it is the universal response to oppression or despair.
a. Ex. 2:23 – “And it came to pass in process of time, that the king of Egypt died: and the children of Israel sighed by reason of the bondage, and they cried, and their cry came up unto God by reason of the bondage.”
• (Mourn = same word as sighed.)
• Here people who are oppressed and are suffering injustice mourn and sigh.
• They are longing and waiting for a change.
• Here the Jews cried out to the Lord because of their bondage.
b. Ezek. 9:4 – “And the LORD said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.”
• (Mourn = same word as sigh.)
• The context here is a glimpse into the spirit of the godly Jews in the days of apostasy in Israel.
• Jerusalem became filled with idols and the abominations of the pagans.
• The godly remembered better days. They groaned and sighed because they felt defeated, discouraged, in despair and disgust over the abominations in the land.
2. People who are oppressed; people who are in despair over the moral and spiritual ruin of their country “mourn” – they go about “sighing” in a sense of defeat and despair over their condition and the condition of their country.
3. Other proverbs also speak of other results of wicked men ruling.
a. Prov. 28:12 – When wicked men rise to power the righteous hide.
b. Instead of the people glorying and rejoicing and taking pride in their leader, they head for the hills and HIDE!
c. This is what Elijah did when Ahab and his lovely wife Jezebel were in power—he ran for a cave!
d. Joseph and Mary had to take Jesus to hide in Egypt until the wicked Herod was no longer in power.
e. Christians in Egypt are going into hiding because of the leadership in their country.
f. Righteous men realize that the wicked leader might take their property… take their land… and make life miserable for them. He may even execute them.
g. They mourn—and they go into hiding.
h. Prov. 28:28a says the same thing.
4. We too mourn when we see the moral direction in which our country is headed.
a. Abortion (even partial birth abortion) is promoted from the highest offices.
b. Massachusetts nearly passed a law permitting suicide in your own home.
• A few years ago we were scandalized by Doctor assisted suicide. This is a take home package. You don’t even need a doctor present for this.
• When we have lost sight of the sacredness of human life, where do these issues lead for the next generation?
• Euthanasia, mercy killings, suicide on demand, killing the aged or the handicapped?
c. Gay marriage is now being publically supported from the highest offices.
• The thinking is that “we should be able to marry whomever we love.”
• But where does that lead? Polygamy? Bestiality? Incest?
d. Two states legalized marijuana – Colorado and Washington.
• And this was not for medicinal purposes but for recreational use.
• And where does this lead in the next generation? All 50 states? And what drugs are next? Crack cocaine? Heroine?
e. We are beginning to see the US turn its back on Israel.
• Gen. 12:3 – Concerning the nation Israel, God said: “And I will bless them that bless thee, and curse him that curseth thee.”
• As a nation, we have experienced God’s blessing for our support of Israel. We may soon experience a curse.
f. Religious institutions are being forced to violate their conscience.
• If they come after the Catholics today, it will be us tomorrow.
• In recent years we’ve heard a lot about the war on poverty, and the war on drugs, and the war on women.
• But the real war we’ve been seeing (that doesn’t get nearly as much publicity) is the war on Christianity.
g. These issues represent serious moral and spiritual decline in our country.
h. Once you start down a pathway like this, it is virtually impossible to reverse direction.
• It’s like going downhill on a toboggan.
• We are on a slippery slope and scary pathway as a nation. We have good cause to mourn.
i. And it is not one person or one party. The whole nation is headed in that direction. The people we vote into office are but a reflection of where the country is… morally and spiritually.
j. Our proverb reminds us that “when the righteous are in authority, the people rejoice: but when the wicked beareth rule, the people mourn.”
k. We can and should pray for good, moral leaders in our country.
l. A good leader can help temporarily, but only temporarily.
m. Let’s not get dreamy eyed over this. We are never going to bring in the Kingdom through political means.
n. The USA is never going to return to the days of the Puritans. Those days are long gone.
o. We are seeing the moral collapse of a nation right before our eyes. And unfortunately, it doesn’t look like it will ever turn around.
p. It might slow down for a while; it may take a few baby steps in a good direction, but the overall trajectory is down.
5. But this does not mean we should despair.
a. It is all part of God’s plan… and that is irreversible.
b. Evil men will wax worse and worse in the last days.
c. And as dark as things get around us, don’t forget the words of the apostle Paul: “But where sin abounded, grace did much more abound.”
d. It is an opportunity for us to shine as witnesses to the truth and point men to the Savior.
e. Our job is to walk with God and fish as many men out of those polluted waters as we can.
f. On the one hand, we may mourn the direction our country is headed in; but on the other hand, we can rejoice that the coming of the Lord draweth nigh! Even so come, Lord Jesus.
g. And we can pray: “I exhort therefore, that, first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men; 2For kings, and for all that are in authority; that we may lead a quiet and peaceable life in all godliness and honesty. 3For this is good and acceptable in the sight of God our Saviour; 4Who will have all men to be saved, and to come unto the knowledge of the truth.” (I Tim.2:1-4)
Proverbs 29:3
Loving Wisdom vs. Loving Harlots
Introduction:
1. This proverb contrasts two different sons.
2. It is a contrast between a wise son who follows the counsel of wisdom and a foolish son who follows a sinful lifestyle.
3. It is also a contrast between loving wisdom and loving harlots.
1. “Whoso loveth wisdom.”
a. This refers to a wise son. (“His father…”)
b. We know that this son is wise because he loves wisdom.
2. Love in the Bible is not just an emotion, but speaks of action.
a. If there is genuine love, then there will be the fruit of that love. It will be manifested in outward actions, not just inward feelings.
b. Loving wisdom involves OBEYING the voice of wisdom.
c. John 14:15 – “If ye love me, keep my commandments.”
d. Love for God is expressed in obedience—to the Word of God.
e. Love for wisdom is also expressed in obedience—to words of wisdom.
f. The book of Proverbs is a FULL of words of wisdom. It is full of words of warnings from Lady Wisdom in the early chapters.
g. It is full of words of wisdom from the father to his sons.
h. It is full of words of wisdom from Solomon and other kings to their subjects.
3. Some sons did not love the counsel of Lady Wisdom.
a. Prov. 1:20-25 – Lady Wisdom called to the youth to hear, but they laughed her to scorn. She stretched out her arm to them, but no one regarded.
b. Vs. 22 – The reason they disregarded her words of wisdom was because they HATED wisdom and knowledge.
c. Vs. 22 – Instead of loving wisdom, they loved simplicity (inexperience and a lack of wisdom).
d. Vs. 29-30 – They did not love wisdom and knowledge and counsel. They HATED it. They rejected her counsel.
e. They expressed their lack of love for wisdom by choosing folly and rejecting wisdom’s calls.
4. But some sons do love wisdom and counsel.
a. Proverbs 8:12 – Wisdom is speaking.
• Wisdom has counsel and understanding—and that results in strength. (vs.14)
• Wisdom explains that it is because of wisdom that kings reign and princes decree justice. (vs.15-16)
• And wisdom loves those that love wisdom! (vs.17)
• There are those who do love wisdom and who SEEK it early. They seek it early in life. They seek it early in situations that arise, instead of as a last resort, after our own understanding fails us.
• This term for “early” also implies with diligence.
• The ones who love wisdom seek her early… right away… and with diligence… as if they were seeking for valuable treasure.
• Vs. 18-19 – In fact, those who seek wisdom ARE seeking for a valuable treasure!
• Vs. 21 – Those who love wisdom will inherit substance and will fill their treasures.
b. This is the kind of son that Solomon is describing in the first part of Proverbs 29:3 – a son who loves wisdom. He has good reason to love wisdom!
c. Prov. 4:7 – “Wisdom is the principal thing; therefore get wisdom: and with all thy getting get understanding.”
d. If you really love wisdom, you will be diligent, you will sacrifice, you will cross mountains to obtain it—like seeking for gold!
5. This is the kind of son that rejoices his father.
a. This has been a theme in Proverbs:
• Prov.10:1 – “A wise son maketh a glad father.”
• Prov.23:15 – “My son, if thine heart be wise, my heart shall rejoice, even mine.”
• Prov.23:24 – “The father of the righteous shall greatly rejoice: and he that begetteth a wise child shall have joy of him.”
• Prov.27:11 – “My son, be wise, and make my heart glad.”
b. Note that the father rejoices not that his son has achieved wisdom and maturity, but that he LOVES wisdom.
• Even if the son is not quite there yet, the father rejoices because he knows that his son WILL be there one day. That is guaranteed.
• Prov. 8:17 – “I love them that love me; and those that seek me early shall find me.”
• The wise father gives his son time to find wisdom. He knows that his son is seeking it—and in good time WILL find it.
• It is all a matter of the heart’s desire.
1. In contrast to a son who is seeking after wisdom, Solomon describes another son who is seeking pleasure and self-indulgence.
a. This son is seeking and keeping company with harlots.
b. This son is seeking a lifestyle of loose living and immorality.
c. I Cor. 6:18-20 – “Flee fornication. Every sin that a man doeth is without the body; but he that committeth fornication sinneth against his own body. 19What? know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own? 20For ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God’s.”
2. The sad part is that wisdom would have preserved him from seeking harlots and loose living… and dealing with the aftermath and consequences of such a lifestyle.
a. Prov. 2:11-12a – “Discretion shall preserve thee, understanding shall keep thee: 12To deliver thee from the way of the evil man.” Wisdom would keep a young girl from an evil man.
b. Prov.2:16-17 – “To deliver thee from the strange woman, even from the stranger which flattereth with her words; 17Which forsaketh the guide of her youth, and forgetteth the covenant of her God.” Wisdom would have kept this young man from the strange woman (harlot).
c. Prov. 5:1-5, 7-11 – Wisdom gives warning for a good reason… to prevent the youth from following evil ways and paying the consequences for the rest of their lives!
3. The good news is that, like the prodigal son, the foolish son can learn his lesson the hard way, repent and begin to love wisdom and seek it with all of his heart.
a. Unfortunately, you have to live with the consequences of sin.
b. There may be some scars from that lifestyle. There may be some children from that lifestyle. There may be a whole host of issues that he could have avoided had he listened to wisdom earlier in life.
c. But even so, he can get his life back on track and be restored spiritually and made whole again.
4. The foolish son who keeps company with harlots “spendeth his substance.”
a. One of the consequences of rejecting the way of wisdom and choosing the way of harlots and loose living is that it is expensive. You can burn through money pretty quickly living that kind of a lifestyle.
b. The prodigal son did. He spent his father’s substance.
c. Consider the words of Luke 15:13-16: “And not many days after the younger son gathered all together, and took his journey into a far country, and there wasted his substance with riotous living. 14And when he had spent all, there arose a mighty famine in that land; and he began to be in want. 15And he went and joined himself to a citizen of that country; and he sent him into his fields to feed swine. 16And he would fain have filled his belly with the husks that the swine did eat: and no man gave unto him.”
d. Immorality is very expensive—in many ways… the drugs, the booze, the hotels, the prostitutes, the gambling, potential blackmail, divorce, etc.
e. There’s a hefty price to pay for loose living; it’s not cheap.
f. Solomon says that the foolish son “spendeth his substance.” Loose living left him broke.
g. Prov. 6:26 – “For by means of a whorish woman a man is brought to a piece of bread.”
Proverbs 29:4
Establishing or Overthrowing the Land
Introduction:
1. This proverb speaks of the effect of leadership in a country.
2. The contrast is between a king who rules with justice vs. a king who operates on the basis of bribes.
3. There is also a contrast between the consequences for the country.
A. The King By Judgment
1. The first king rules the land by “judgment.”
2. Judgment defined:
a. The act of deciding a legal case or dispute.
b. Sometimes it is used of the punishment involved.
c. A lawsuit or legal action taken in court.
d. Justice (fair; righteous).
3. The term is used in a legal setting according to the Law of Moses.
a. Deut. 1:17 – (2 times) – “Ye shall not respect persons in judgment; but ye shall hear the small as well as the great; ye shall not be afraid of the face of man; for the judgment is God’s.”
b. Ex. 23:6 – “Thou shalt not wrest the judgment of thy poor in his cause.”
c. Ps. 72:1-2 – “Give the king thy judgments, O God, and thy righteousness unto the king’s son. He shall judge thy people with righteousness, and thy poor with judgment.”
4. Note that it is the KING who is deciding the legal case.
a. In Israel there was not as clear a line between functions of government as we have in America.
b. We have a distinct executive branch, legislative branch, and judicial branch.
c. Often the king would function as all three.
• We read of Moses and Solomon functioning as judges (like the Supreme Court) and deciding cases brought before them.
• Kings could also establish laws by decree.
• In the Jewish mind, the concepts of judging and ruling were often blurred or blended together.
• A king had much more power than a president. They often had the power of life and death.
• You can see why they would want their king to execute judgment (justice) in the land.
• They wanted the king to be fair and just in all of his decisions they made, because those decisions directly affected the everyday lives of the people.
• I Tim.2:1-2 – That’s why we are commanded to pray for those in positions of leadership today. Their decisions affect us too!
B. Establishes the Land
1. Establish defined:
a. The root of the term is “to stand.”
b. It came to mean to stand; to be set up like a pillar; upright.
c. It had many shades of meaning: to stand and remain standing; endure; remain; continue; be steadfast; established; fixed; solid; immovable.
2. The king who rules and judges fairly, justly, and righteously establishes the land.
a. When justice and righteousness reign, the country is solid, stable, enduring, and steadfast.
b. Prov. 29:14 – “The king that faithfully judgeth the poor, his throne shall be established for ever.”
c. Prov. 16:12 – “It is an abomination to kings to commit wickedness: for the throne is established by righteousness.”
• In these two proverbs, it is the king’s throne that is established by faithfully judging the poor in justice.
• A stable throne tends to result in a stable country.
d. Prov. 29:4 tells us that the whole land is established by such a just and righteous reign.
3. The effect of a righteous ruler on the country has been mentioned several times in this chapter and throughout the book of Proverbs.
a. Prov. 29:2 – “When the righteous are in authority, the people rejoice. Righteous rulers bring joy to righteous people.
b. Prov. 14:34 – “Righteousness exalteth a nation: but sin is a reproach to any people.”
• The country as a whole is exalted.
• Exalted: raised up high; picking up; growing; promoted.
c. Prov. 20:8 – “A king that sitteth in the throne of judgment scattereth away all evil with his eyes.” A righteous king scares away unrighteous men. They know they and their dishonest ways will not be tolerated.
d. A ruler whose reign is fair and just causes evil men to be scattered, righteous people to rejoice, and it exalts the nation.
e. There is a great benefit from having a righteous ruler.
f. The point of the proverb is that leadership matters.
• With a righteous leader, the country is growing and being raised up rather than being run down.
• With a righteous leader, the people are happy.
• With a righteous leader, the evil men have to hide.
• With a righteous leader, the country is strong, stable, and enduring.
1. In the second part of the proverb Solomon compares the king who rules in justice to a king who operates on the basis of bribes and greed.
2. “Gifts” in this passage is used as a euphemism for bribes.
a. The term means an “offering” – a contribution of materials (for building the Temple) or a contribution in the form of a sacrifice.
b. In this proverb it is obviously being used of a bribe… “a dishonest offering” that greases someone’s palm… and offering to the king expecting something in return.
3. “Overthrow”
a. The king who receives bribes and operates for his own personal interest (greed) overthrows the country.
b. The term means: beat down; tear down; break down; pull down; ruin; bruise.
c. Usage:
• Psalm 11:3 – “If the foundations be destroyed, what can the righteous do?” This speaks of a foundation that became weak and crumbled.
• Joel 1:17 – “The seed is rotten under their clods, the garners are laid desolate, the barns are broken down; for the corn is withered.” This pictures an old farm that has gone to seed and the barn caved in and in disrepair.
d. A greedy king ruins his country. He leaves it in shambles… like an old barn you might see in the country that has been abandoned and is falling apart. Or perhaps like a crumbling foundation.
4. Rehoboam is an example of such a king. (I Kings 12:8-11,16)
a. Rehoboam was Solomon’s son. He should have read these proverbs that his father wrote.
b. But Rehoboam operated on the basis of greed.
c. Solomon levied huge taxes and fees against the people to support his building projects—including the Temple.
d. But now the building projects were completed. There was no need for such taxes.
e. However, Rehoboam chose to listen to the young men who convinced him to continue collecting huge taxes revenues from the people in order to amass great wealth.
f. He did so, and overthrew the country. The people rebelled and there was a split between North and South and almost a civil war.
g. On the other hand, Solomon his father was wise, fair, and just. Under his reign, Israel experienced the “golden years” of peace and prosperity.
5. The contrast here is obvious:
a. The righteous king ESTABLISHES his land. (Righteousness exalts a nation.)
b. The greedy king OVERTHROWS his country. It is not growing and prospering as a result of his reign. It is brought to the brink of disaster.
c. The same is true of a city—any organization:
• Prov. 11:11 – “By the blessing of the upright the city is exalted: but it is overthrown by the mouth of the wicked.”
6. Consider some GREEDY RULERS in more modern times:
a. Jan. 28, 2011 President Mubarak of Egypt had a stash worth 40 billion dollars as his personal worth has grown over the decades of years as a dictator, or what he stole from the Egyptian people has risen to epic proportions.
b. Mohamed Suharto of Indonesia is worth $15-30 billion. His salary is a mere $1,764 per month. But by installing his six kids as the middlemen in every conceivable state company, the family became wealthy beyond description!
c. Ferdinand Marcos, the Philippines was worth about $5-10 billion. Ferdinand Marcos and wife Imelda fled the Philippines with suitcases stuffed full of cash, jewelry and gold bricks. After more than 20 years in power, they left the Philippines one of the world’s poorest countries, yet this devious duo had Swiss bank accounts crammed with $5 billion dollars or more.
d. Then there was Jean-Claud (Baby Doc) Duvalier of Haiti. And the list goes on and on.
7. Thankfully, there is a coming King who WILL rule and reign in justice and judgment!
a. Psalm 89:14 – God’s throne IS established by justice and judgment.
b. Jer. 23:5-6 – “Behold, the days come, saith the LORD, that I will raise unto David a righteous Branch, and a King shall reign and prosper, and shall execute judgment and justice in the earth. 6In his days Judah shall be saved, and Israel shall dwell safely: and this is his name whereby he shall be called, THE LORD OUR RIGHTEOUSNESS.”
Proverbs 29:5
Flattery with Evil Intent
Introduction:
1. Flattery is a subject we have seen many times in the book of Proverbs.
2. Each passage considers the subject from a slightly different angle.
3. This proverb serves as a warning to the one being flattered.
4. It warns the one being flattered of the real intentions of the flatterer.
1. Flattery defined:
a. This term has a couple of different meanings.
b. In our proverb it means: to be smooth; smoothness of tongue; slippery; flattery; seductive.
2. Flattery is different from a compliment.
a. Merriam-Webster Dictionary defines a compliment is “an expression of esteem; respect; affection; or admiration; especially an admiring remark.”
b. A compliment may be genuine and sincere. It may be given to encourage. It is spoken honestly and as an expression of one’s true feelings.
c. When a compliment is given with ulterior and sinister motives, it becomes flattery.
d. Flattery is given with a selfish purpose. It is not for the good of the one flattered, but for the good of the flatterer.
e. Flattery is given for the purpose of deceiving, or manipulating, or enticing into an action desirable to the flatterer.
f. It takes a certain amount of discernment to distinguish between flattery and a genuine compliment.
g. If the flatterer is really good at his trade, it may not be possible to distinguish.
3. Prov. 26:24-26 – In this passage Solomon speaks about the deceitful nature of the flatterer.
a. “He that hateth dissembleth with his lips, and layeth up deceit within him; 25When he speaketh fair, believe him not: for there are seven abominations in his heart. 26Whose hatred is covered by deceit, his wickedness shall be shewed before the whole congregation.
b. Note that in this passage, the flatter “dissembles” with his lips. Dissemble means hypocrisy, misleads, or pretends. His words of flattery are phony. They are not what he really means.
c. Through his words of flattery he is actually “laying up deceit.” He intends to lead you astray with the flattery.
d. He speaks fair words of flattery to butter you up, but don’t believe him! His heart is full of abominations.
e. Sooner or later his wicked intentions will be exposed.
f. This passage is a pretty good overall summary of the intentions of the average flatterer.
1. Solomon has had much to say about flattery and flatterers in this book and the NET they spread.
a. One problem in interpreting this proverb is determining who the second “his” refers to.
• Does it refer to the flatterer? Is Solomon saying that the one who flatters his neighbor is spreading a snare for his own feet?
» Prov. 26:27 – It is true that Solomon does often speak of the sinner falling into his own pit.
» The net could refer to the flatterer.
• Or is he saying that the flatterer, through his flattery is setting a snare for his neighbor, the one who is being flattered?
b. The most common view (and in my opinion the correct one) is that Solomon is speaking about the danger of flattery to the one being flattered.
• The closest antecedent is the “neighbor” – and that should be preferred when ambiguous.
• The warning is “don’t pay too much attention to flattery.”
• The danger in flattery is that the one flattered might actually believe it!
• He might become puffed up and proud. That leads to ruin.
• Prov. 16:18 – “Pride goeth before destruction, and an haughty spirit before a fall.”
• This is the real danger of flattery to the one flattered.
• Our fallen hearts are only too prone to thinking highly of SELF. We don’t really need anyone to fan the flames of that pride with words of flattery.
• That seems to be the main point of this proverb: “Watch out! The flatterer is up to no good. His smooth words are actually spreading a net to trip you up! So be careful.”
2. A good example of such a “net” is the trap that the presidents set for King Darius (Dan. 6:6-9).
a. The presidents suggested that no one pray to any god except to Darius for thirty days.
b. Their ultimate goal was to trap Daniel, but their immediate goal was to lay a snare for Darius.
c. They spoke of him in terms of deity! They put him on par with the gods! Darius was so much taken in by the flattery that he went along with their plot—without thinking it through.
d. As a result, his friend Daniel had to be cast into the lion’s den.
e. Darius tried to free Daniel but was unable to do so. The laws (royal decrees) of the Medes and Persians could not be reversed.
f. Thus, Darius found himself snared… through flattery.
3. Prov. 7:5 – “That they may keep thee from the strange woman, from the stranger which flattereth with her words.” (cf. 2:16 – same truth)
a. The flatterer is a strange woman, a harlot.
b. She is seeking to entice a young man into immorality.
c. Flatter softens a person up and makes him more susceptible.
d. Flattery is seductive. Everyone likes to hear good things said about them.
e. Many men have fallen into the net because of the flattery of a strange woman.
4. Prov. 7:21 – “With her much fair speech she caused him to yield, with the flattering of her lips she forced him.”
a. In this passage, the same harlot not only enticed with her flattery, but in this verse it says that she “forced” him with her flattery.
b. In other words, her flattery was so persuasive and enticing that he fell for it.
c. It was almost as if she forced him to do so. He became so weakened and softened and buttered up by the flattery, that he could not refuse her offer.
d. That is the power of flattery.
5. Prov. 20:19 – “He that goeth about as a talebearer revealeth secrets: therefore meddle not with him that flattereth with his lips.”
a. The flatterer is associated with the talebearer.
b. Both are up to no good; both use their tongues in an evil way.
c. The talebearer reveals secrets. He hears things and repeats them to others. And usually what is repeated are things that are NOT very flattering.
d. Thus comes the warning about the flatterer. He butters you up and softens you up so that you might become loose with your tongue and say some unsavory things that he delights in hearing.
e. The talebearer uses flattery to get people to talk… so that he can blab it all over town.
f. Therefore, Solomon’s advice is “don’t meddle with the flatterer.” He is up to no good and you may be his next victim.
6. Prov. 26:28 – “A lying tongue hateth those that are afflicted by it; and a flattering mouth worketh ruin.”
a. Here we are told the end result of the flatterer: he works ruin!
b. He is just like the liar. The liar lies about people because he really hates them. He is trying to hurt others. The liar we know is out to no good.
c. The liar spreads unflattering things about others that are not true in order to bring ruin.
d. But the flatterer comes across as a nice guy, speaking smooth words, and his trade doesn’t seem so obviously evil.
e. That might even make him more dangerous. The flatterer also is trying to harm or hurt his victim. He is out to bring ruin.
f. II Sam. 14:25-26 – “But in all Israel there was none to be so much praised as Absalom for his beauty: from the sole of his foot even to the crown of his head there was no blemish in him.”
• Solomon was praised and flattered by many.
• But he was from the royal family. People often flatter royalty with evil intentions.
• Evidently Absalom believed the flattery and became proud and wanted the throne.
• It became his ruin. He ended up hanging from a tree by his beautiful hair and was killed.
7. Perhaps we should add another warning here: Don’t become overly suspicious and cynical about anyone who says something nice to you!
a. Don’t automatically assume that when someone says something nice about you that they are “up to something.”
b. A compliment may be genuine and designed to encourage you.
c. Be sure to make a distinction between the friend who is giving you a compliment and the enemy who is using flattery to manipulate you for his own advantage and your ruin.
Proverbs 29:6
A Broad Brush Distinction between Evil and Righteous Men
Introduction:
1. There are consequences to the lifestyle a person chooses to live.
2. Here Solomon speaks in broad terms about the distinction between the consequences of living an evil lifestyle vs. the consequences of living a righteous lifestyle.
3. This is not technically one of the many “better than” Proverbs because it doesn’t contain the words “better than.”
4. However, it is essentially the same. One of these lifestyles is better than the other.
1. The first part of this proverb speaks about the transgression of an evil man.
a. The term used for evil here has at least 10 different shades of meaning, depending upon the context.
b. Evil in this passage is defined as: That which is not morally pure or good; unethical; unrighteous; immoral; morally repulsive.
c. Thus, the evil man is one whose life is characterized by immoral and/or unethical behavior; an unholy and unrighteous lifestyle.
2. The transgression of an evil man is simply one example of his evil lifestyle.
a. Transgression is defined as: Rebellion; revolt; defiance against an authority; crime; sin; contrary to the proper standard. The emphasis is on rebellion.
b. The Brown-Driver-Briggs Dictionary separated the usage of this term in the Old Testament into various sections:
• Transgression against an individual.
• Transgression against a nation.
• Transgression against God.
c. Solomon does not indicate which area of rebellion he had in mind. Evidently, it was left open ended intentionally so that the proverb might have a much broader application to include ANY form of rebellion and transgression committed by an evil man.
3. Evil men transgress against individuals.
a. In other words, sinners sin against other sinners.
b. Sinners transgress against saints.
c. And though it should never be, sometimes the saints sin against the unsaved.
d. And also unfortunately, sometimes the saints sin against other saints.
e. It’s human nature for humans to transgress against each other.
f. There are over 7 billion people in the world; and (no surprise here) they DO transgress against each other. Watch the six o’clock news. Read a history book. It happens.
g. According to the Old Testament Mosaic Law, there were special “trespass” offerings required when a Jew transgressed against his Jewish brother.
h. Trespasses against man and their offerings in Leviticus 6 –
• The word “trespass” here means “guilt.” They are sometimes referred to as “guilt offerings.”
• In the trespass offering, the idea of sin as a “debt” comes to the forefront.
• The trespass offering deals with sin also, but not simply in its general evil character, rather in its being injurious either to God or to people.
• Another aspect of the trespass offering that made it unique is the fact that it seemed to carry with it a sense of restitution for injury done. Thus, some trespass offerings included the animal sacrifice PLUS money paid to the injured party.
• 6:1-3 – The sin – In this example, Moses cites several possible cases where a man directly sins against his neighbor
» He lies to his neighbor about something he was supposed to keep or watch. (Watch my camel while I’m away on business… and something happens to the camel)
» Or in “fellowship.” (joint custody of a property; a deposit)
» Or something taken away by violence.
» Or he found something his neighbor lost and then lies about it. (vs.3)
• But notice here that while the sin is against his neighbor, it is in reality “a trespass against the LORD.” (vs.2)
» All sin is against God ultimately.
» It is a violation of God’s law.
» To violate another human being is to violate one of God’s creatures made in His image.
» That is a violation against the Creator.
» II Sam. 12:13 – when David was confronted by Nathan about his sin of adultery against Bathsheba and his sin of murder against Uriah, David confessed and said, “I have sinned against the Lord.”
» Ps. 51:4 – In this psalm David confesses that same double sin against Bathsheba and her husband Uriah, and says, “Against thee, thee only have I sinned and done this evil in thy sight…”
• 6:4-5 – Restitution
» He is required to restore whatever he took
» On top of that he is to pay back an additional 20% (1/5).
» God made it very EXPENSIVE to sin against one’s neighbor.
» This serves as a good lesson to us: there are and ought to be consequences for bad behavior.
4. Evil men transgress against a nation.
a. The major portion of the Mosaic Law dealt with violation of civil laws – which were in effect, crimes against the nation.
b. These consequences included the death penalty.
c. There are consequences to the lifestyle of evil men.
5. Evil men transgress against God.
a. Lev. 5:15b – Here Moses describes a trespass against “the holy things of the Lord.”
b. This is a violation of the Law of Moses… and was a trespass against the Lord Himself.
c. In fact, ALL sin is ultimately against God.
d. There were consequences:
e. Lev. 5:15c – The offering
• He shall bring a ram without blemish.
f. Vs. 16 – Making amends for the harm done to the holy things.
• Amends: Restitution
• So the blood of the offering was shed PLUS a monetary restitution was required.
• He added to the value of the harm done an additional one fifth.
• The restitution required here indicates that violation of the holy things HURTS God… it is injurious to Him.
6. Solomon lived under this Law.
a. He knew all about transgressions and their penalties.
b. He knew about the various trespass offerings – trespasses against a brother; against the nation; and against the Lord and the holy things of God.
c. Evil men in Israel sometimes rebelled against these Laws… and had penalties inflicted against them.
d. As Solomon wrote, “In the transgression of an evil man there is a snare.”
e. The snare includes the penalties under the Mosaic Law—and also (more applicable for us today) the natural consequences of rebellion.
f. Prov. 13:15 – “Good understanding giveth favour: but the way of transgressors is hard.”
g. Yes, sin is appealing, but in the end it BITES! (Ex: wine: Prov. 23:31-32)
h. Prov. 5:22 – “His own iniquities shall take the wicked himself, and he shall be holden with the cords of his sins.”
7. “In the transgression of an evil man there is a snare.”
a. And this is the snare: His own sins “hold” him (seized; imprisoned; trapped).
b. His is a life that is hard; a life that bites; a life full of expensive penalties and difficulties.
c. It is a snare of his own making.
1. Here we have a stark contrast.
a. On the one hand we have the hard consequences of the transgressor… the rebel… he is pierced through with many sorrows.
b. On the other hand we have the consequences of a life lived in righteousness… in purity… obedience and submission to God and His Word.
c. And what is the natural outcome of a life lived in righteousness? Singing and rejoicing!
d. He doesn’t have to worry about the consequences of doing right.
e. Prov. 11:6 – “The righteousness of the upright shall deliver them: but transgressors shall be taken in their own naughtiness.”
2. In other words, the one who leads a righteous life can expect his life to be characterized by joy and singing…
a. This speaks of a heart that is guilt free… and a conscience that is clean and pure.
b. This speaks of a life not filled with worry and anxiety of being caught or penalized.
c. Ps. 97:11-12 – “Light is sown for the righteous, and gladness for the upright in heart. 12Rejoice in the LORD, ye righteous; and give thanks at the remembrance of his holiness.”
d. Ps. 118:15 – “The voice of rejoicing and salvation is in the tabernacles of the righteous.”
3. So which is better?
a. A life characterized by falling into snares and traps of our own making—or a life characterized by joy and singing?
b. The choice is easy when viewed from this perspective!
Proverbs 29:7
The Cause of the Poor
Introduction:
1. This proverb speaks about the “cause” of the poor and the response from two different groups in the land of Israel: the righteous and the wicked.
2. In John 12:8, Jesus said, “For the poor always ye have with you.”
3. And even though we are a wealthy country, we have the poor in our society too.
4. Thus, the reactions that Solomon observed towards the poor in his day have great application to today.
1. The interpretation of this proverb revolves around the meaning of the word translated “cause.”
a. The term has various shades of meaning.
b. It can mean: “Throne of judgment,” judgment and justice; legal case; cause; argument.
2. The question in interpreting the proverb is, does the term refer to their cause as a legal case (their rights in court) or does it refer to their cause in a moral sense (the issue of poverty).
a. If we interpret the Hebrew word (din) as “a legal case” (their cause before the judge in a courtroom), then the proverb speaks about the importance of defending the legal rights of the poor.
• Some translations have taken that route:
» ESV: “A righteous man knows the rights of the poor; a wicked man does not understand such knowledge.”
» NET: “The righteous person cares for the legal rights of the poor; the wicked does not understand such knowledge.”
b. If we interpret the Hebrew word (din) as the “cause” of the poor in a more generic sense (the issue of the poor; the moral argument of the poor or debate about the poor), then the proverb speaks about the need to be concerned about the poverty of the poor.
• Most of the older translations left the term more generic, as did the KJV – the “cause” of the poor.
3. It seems best to understand Solomon’s use of the term in a more generic sense which would make application of the proverb broader and include both situations, legal and moral.
a. The Hebrew term (din) does imply a sense of justice.
b. But the concept of justice (though it fits perfectly into the context of a legal setting), is much broader than the courtroom, and should be applied in all areas of life.
c. Understanding this term in a broad, generic sense means that this proverb can and should be applied to the “cause of the poor” in the courtroom—but also in the streets, and in the poor neighborhoods of the cities, and in the halls of Congress, and perhaps in the house right next door.
4. The next term to define is the word translated “considereth.”
a. Dictionary of Biblical Languages: To have knowledge; information that implies wisdom and skill in judgment; knowledge about a person, with a focus on relationship.
b. It can mean to know; to be acquainted with; to be aware of; to perceive; to discern; to recognize; to pay attention to. (This seems to be the meaning in our proverb.)
c. Solomon is speaking about someone recognizing the cause of the poor; being aware of their cause; acknowledging their cause; to pay attention to their cause;
5. “Considering” the legal rights of the poor in the courtroom.
a. The “poor” refers to those with few financial resources; the weak; the lowly.
b. A righteous man will pay attention to their situation in legal proceedings against them.
c. A righteous man is concerned about the fact that the weak and the poor are often abused in a legal setting.
d. The wealthy can hire the best lawyers, but the poor cannot. As a result they are often exploited.
e. The wealthy often have friends in high places that will put in a good word for them. They may even know the judge.
f. But the poor don’t have such friends in court.
g. As a result, the poor often are treated unfairly. Justice is not executed in their case… and usually nobody cares.
h. Solomon states in this proverb that a righteous man WILL care. He will consider their cause in court. He will be concerned that the weak and the poor are not abused and oppressed in the court system… and that they are not blamed for crimes they didn’t commit.
i. This has always been a problem – from Solomon’s to our day: wealthy get let off the hook for crimes they did commit and the poor go to prison for crimes they didn’t commit.
j. That is injustice in the legal setting.
k. This proverb states that a righteous man will oppose that. He will consider (pay attention to; demand justice for) the poor.
l. Their cause may fall on deaf ears in the general population—but not with righteous men.
m. The righteous man is concerned about the legal rights of the poor – that they not be oppressed by the strong and wealthy in society.
n. The righteous considereth the cause of the poor…
6. “Considering” the moral cause of the poor:
a. Considering the “cause” of the poor from a moral sense rather than legal brings up the issue of the poverty itself.
b. A righteous man will be aware of the issue of poverty.
c. A righteous man will be concerned about the plight of the poor.
d. A righteous man is sympathetic towards their needs.
e. A righteous man will not only be aware of their cause, but will seek to DO something about it.
f. I John 3:17 – “But whoso hath this world’s good, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him?”
g. Righteous men have hearts for the poor and needy.
• Sympathy towards the poor is an acknowledgement of the grace of God in our lives.
• It acknowledges: “there but for the grace of God go I.”
h. We know that the poor will always be here; but when God brings a situation to our doorstep—especially a brother in Christ—the love of God demands that we respond.
i. There is a special BLESSING upon those who consider the cause of the poor and help:
• Ps. 41:1 – “Blessed is he that considereth the poor: the LORD will deliver him in time of trouble.” (Read vs.2-4 – God will take care of those who consider the poor.)
1. What a contrast between the righteous and the wicked.
a. The righteous man regards the cause of the poor… the rights of the poor legally as well as caring about their plight… poverty.
b. The wicked man chooses not to regard it. He ignores it.
c. He chooses to look the other way – like the priest and the Levite who saw the man beaten on the side of the road, and crossed to the other side so they wouldn’t have to consider his cause… while the good Samaritan stopped to help.
2. God warns the wicked of his wicked ways in Psalm 1:6 – “For the LORD knoweth the way of the righteous: but the way of the ungodly shall perish.”
3. Just as there is a blessing for considering the poor, there is also a curse for ignoring their plight.
a. Prov. 21:13 – “Whoso stoppeth his ears at the cry of the poor, he also shall cry himself, but shall not be heard.”
• Stopping one’s ears implies he has full knowledge, but refuses to listen… or see their plight.
• The wicked will stop his ears to their cries.
4. Prov. 14:31 – “He that oppresseth the poor reproacheth his Maker: but he that honoureth him hath mercy on the poor.”
a. God takes that seriously.
b. When the rich and powerful trample over the poor and the weak, God notices.
• What is His estimate? It is like reproaching Him personally…
• He is the Maker of both the rich and the poor.
• Note the reverse in this proverb: He who honors God will show mercy to the poor. Showing mercy to the poor is a way to honor God.
• Compassion for others flows out of a heart that is in a right relationship to the Lord.
5. Consider the contrast between Shallum (also known as – Jehoahaz) and his father Josiah, king of Judah with respect to the treatment of the poor.
a. Jer. 22:15-17 – “Shalt thou reign, because thou closest thyself in cedar? did not thy father eat and drink, and do judgment and justice, and then it was well with him? 16He judged the cause of the poor and needy; then it was well with him: was not this to know me? saith the LORD. 17But thine eyes and thine heart are not but for thy covetousness, and for to shed innocent blood, and for oppression, and for violence, to do it.”
b. Josiah was a godly king… he defended the rights of the poor and provided for their needs.
c. On the other hand, his son Shallum was an ungodly (wicked) king. He did not consider the cause of the poor; he oppressed them and took advantage of them.
• He ended up in captivity in Egypt.
• Vs. 18-19 – Jeremiah predicted that no one would mourn his death. There would be no lavish burial… but it would be like the burial of a donkey!
6. God is watching. God is still aware of the fact that “the righteous considereth the cause of the poor: but the wicked regardeth not to know it.”
Proverbs 29:8
Turning Away Wrath
Introduction:
1. Solomon has repeatedly brought up the subject of government officials and others bringing about good or evil in the land.
a. Prov. 28:12 – The effect of wicked vs. righteous rulers
b. Prov. 28:28 – The effect of wicked rulers
c. Prov. 29:2 – The righteous in authority or the wicked bearing rule affects the wellbeing of the people.
d. Vs. 4 – The king establishing the land by justice; it’s good for the land.
e. Vs. 5 – The danger flattery brings to others – a snare.
f. Vs. 6 – When evil is tolerated, it brings a snare.
g. Vs. 7 – The righteous consider the cause of the poor in the land.
h. Vs. 8 – Scornful men bring a city into a snare.
2. Verse eight continues with the same theme.
1. This expression is translated variously because of the term translated “snare.”
a. It is clearly not the word translated snare in vs. 6.
b. The word translated “snare” in vs. 8 means to “blow” on something… or to breath out.
• It is used of snorting at an enemy (Ps. 10:5)
• It is used of sneering or causing winds to blow.
• It came to mean to excite; to inflame, as in blowing up a flame or kindling a fire.
c. Many translations understand the term to be “to blow” as one would blow on a fire to fan the flames – hence, meaning to stir up trouble… to enflame.
d. Darby translated this “Scornful men set the city in a flame…”
e. The NET, NKJV, ESV all translated it to mean inflame.
2. Taking that meaning of the word, Solomon is speaking about fanning the flames of discord and anger in a city.
a. In any city or country, there are bound to be various groups with differing interests and different and sometimes conflicting ideologies.
b. There are often differing views taken by the wealthy as opposed to the poor (the 99% vs. the 1%).
c. There are often differing views on issues between the farmers and the merchants… the business owners and the workers.
d. In other words, in cities and countries both ancient and modern, the potential to stir up trouble and fan the flames of division and anger has always been present.
e. It is easy to turn one group against the other and to cause their differences to be enflamed—even unto wrath and outrage!
3. This proverb tells us what KIND of men stir up trouble in the city: scornful men!
a. Scornful defined: Bragging; arrogant talkers; those who speak words of derision and ridicule; mockers.
b. The book of Proverbs mentions the scorner often:
• Prov. 19:28 – “An ungodly witness scorneth judgment.” Sometimes scorners mock judgment or justice.
• Prov. 21:24 – “Proud and haughty scorner is his name, who dealeth in proud wrath.” He is proud, thinking he knows better than the laws of the land.
• Prov. 14:6 – “A scorner seeketh wisdom, and findeth it not.” Wisdom seems to elude scorners. They are not wise.
• Prov. 22:10 – “Cast out the scorner, and contention shall go out; yea, strife and reproach shall cease.” When the scorner is gone, the contention ceases. There is no one left to fan the flames of division and controversy.
c. This is the kind of person who fans the flame of controversy and trouble in a city or in a country.
• Prov. 15:12 – “A scorner loveth not one that reproveth him: neither will he go unto the wise.”
• Since the scorner thinks himself to be smarter than everyone else, he will not be corrected; he will not listen to counsel.
• That’s why Solomon’s advice is to cast out the scorner. That’s the only way to cause the scorning to stop.
4. Our country is about to go off a fiscal cliff and we have politicians that seem to mock the system.
a. Rather than working together for the good of the city (country) they seem bent on fanning the flames of anger and wrath towards each other.
b. The end result could be disastrous for everybody.
c. There will always be opposing viewpoints in any country. There will always be different views on the best way to govern… the best way to deal with the poor… the best way to use our national resources.
d. Scornful men will seek to fan the flames of wrath and division.
e. This could lead to a civil war… to riots and violence in the streets… to bloodshed and destruction, which isn’t good for either side in the city (or country).
1. On the other hand, WISE men will turn away wrath (intense anger).
a. Wise men will seek peace. They will seek to calm the anger and wrath in the land.
b. Wise men will not fan the flames of violence or wrath. Wise men will seek peace and unity.
c. Wisdom seeks to have cooler heads prevail.
d. Wise men will acknowledge that both sides in the city have to live together, even if they disagree on certain issues or laws to pass.
e. Both sides in the city have to live within the same city walls.
f. They may differ on what the land should be used for; what to do with the water; what laws to pass; etc. But like it or not, they all live within the same walls and had better get used to each other.
2. Wise men in the city prevent the city from (figuratively) going up in flames by “turning away wrath.”
a. Prov.15:1 – wise men turn away wrath by means of a “soft answer.”
• They do not use caustic language that inflames or divides.
• They use a softer speech that allows for genuine conversation and exchange of ideas and views so that an agreement might be reached.
• The scorner stirs up anger; the wise men turn away anger and wrath.
• A “soft answer” says nothing about the content of the answer, but rather it speaks about the “manner” of delivery. (Not harsh; sharp; angry; biting; or scathing, but soft and gentle.)
b. True wisdom speaks truth gently.
• Jas. 3:17-18 – “But the wisdom that is from above is first pure, then peaceable, gentle, and easy to be intreated, full of mercy and good fruits, without partiality, and without hypocrisy. 18And the fruit of righteousness is sown in peace of them that make peace.”
• This is the kind of wisdom that turns away wrath rather than stirs up wrath.
• This works for groups in a city or a country as well as for individuals at work, at home, or in the local church.
3. In Solomon’s day, kings ruled. Their word was law.
a. Thus, there would not only be differences among the various groups within the land, but there would also be different responses to the king and his authority over them.
b. Not everyone in the city (country; city-state) would agree with the king and his rules.
c. There were often opposing views on how to deal with the royal edicts. Not all royal edicts were sensible. Some kings were foolish and their expectations were often unrealistic.
d. This left the people divided on how to cope with the laws of the land.
e. One group scorned and mocked the ruler. They stirred up violence and rebellion.
f. Another group (wise men) may have disliked the royal edict as much as anyone—but their approach was very different.
g. The wise men in the land would seek to turn away wrath. They tried to convince their fellow-citizens NOT to revolt… not to rebel… not to turn to violence and uncontrolled anger.
h. They tried to convince their fellow-citizens to follow a peaceful course in dealing with the problems that arose.
4. This proverb is set in a public arena – the city – and makes a contrast between two kinds of men (leaders?) in the city – those who stir up trouble and those who stir up peace.
a. Matt. 5:9 – Jesus said, “Blessed are the peacemakers: for they shall be called the children of God.”
b. Let’s be peacemakers rather than troublemakers.
Proverbs 29:9
Contending with a Fool
Introduction:
1. This proverb gives advice when contending with a fool.
2. Solomon doesn’t actually say whether to contend with the fool or not, but he does describe the outcome – “no rest.”
1. Contending with a fool is the subject at hand.
2. First let’s look at the terms describing the two men in this “contention.”
a. Wise man: Skilled; learned; discerning; shrewd.
b. Foolish man: Without understanding; simpleton; unwise and lacking a capacity to understand because of a stubborn will.
3. Contending defined:
a. In a legal setting: To judge a case; adjudicate a matter between two parties in a court; executing law; executing judgment and justice in a legal setting.
b. In a more general setting: Deciding controversies; to judge; to argue or argue a case.
c. In Proverbs 29:9, it is probably best to understand the term in a more generic sense – any kind of argument, debate, or dispute – whether before a court of law or an argument with a fool in the street or at work or anywhere.
4. The main point is the fact that it is a wise man arguing with a fool.
a. Given the two parties in this dispute, one might think that the debate would be a slam dunk for the wise man.
b. The wise man has wisdom and knowledge. He has discernment. He probably has a good mastery of the language too.
c. Prov. 15:7 – “The lips of the wise disperse knowledge: but the heart of the foolish doeth not so.” The wise man has a good grasp of the knowledge needed in the debate.
d. Prov. 18:6-7 – “A fool’s lips enter into contention, and his mouth calleth for strokes. 7A fool’s mouth is his destruction, and his lips are the snare of his soul.” The fool’s mouth utters such foolish things, most would conclude he needs a whipping! His mouth is his destruction. How could he ever hope to win an argument with a wise man?
e. Ecc. 10:12-14 – The fool is not even in the same category as the wise man. How could he ever win a debate?
f. The wise man has all the knowledge and all the answers and the fool does not.
g. However, Proverbs 29:9 seems to indicate that arguing with a fool is NOT a slam dunk for the wise man. In fact, this proverb encourages the wise man to think twice before even entering into a debate with a fool.
5. “Whether he rage or laugh…”
a. This implies that when arguing with a fool, he will either rage or laugh.
b. There are two possible approaches a fool will take:
• He might make a mockery out of the debate by laughing…
» He will mock and ridicule whatever the wise man says.
» He will not take the debate seriously.
» He will hope to get the onlookers to side with him and laugh with him… because he is jovial and laughing—and the wise man might be very serious-minded (not a “fun” person)
» He will listen to the wise man’s argument and rather than reasonably respond, he will simply laugh and mock… perhaps sprinkled with some name calling.
» Prov. 10:23 – “It is as a sport to a fool to do mischief.” Some fools love to argue and ridicule their opponents. It’s a game to them.
» Prov. 14:9 – “Fools make a mock at sin.”
• OR he will become enraged that someone has the audacity to challenge him.
» Prov. 27:2 says that a “fool’s wrath is heavier than” a large stone or much sand.
» A fool can get angry in a hurry. His wrath can be quite potent and powerful.
» Instead of a sane, logical argument where reason rules, it will degenerate into a heated quarrel that accomplishes nothing but fans the flames of fury, rage, and perhaps violence.
» Fools don’t like to be confronted or corrected!
» Prov. 23:9 – “Speak not in the ears of a fool: for he will despise the wisdom of thy words.”
c. Either way, Solomon implies that the fool argues on the basis of raw emotion rather than on reason, logic, or common sense.
1. If a wise man argues with another wise man, he at least knows that his points will be understood and debated sensibly.
a. He will know that the debate will be based on reason and logic.
b. There is hope of making your case when debating with a wise man.
c. He may disagree—but at least a sensible discussion can be had, and a reasonable and rational outcome.
2. But when debating with a fool, “there is no rest.” (quietness; peace)
a. No rest – the argument will never end.
b. It will go on until the fool wears out the wise man with his folly.
c. The fool will mock, scorn, laugh, and ridicule, and there will be no rest.
d. Or the fool will become enraged, furious, and even violent.
e. And there will be no rest—no end—to his rage.
f. Prov. 27:4 – “Wrath is cruel, and anger is outrageous.” An argument based on wrath and anger will go nowhere good.
g. There will be no end to rage and fury.
3. While Solomon doesn’t make any specific commands in this proverb, the point is pretty clear: don’t even ENTER into a debate with a fool!
a. It is a losing proposition.
b. You may have the right answers; the logic may clearly be on your side; you may have all the knowledge and the facts, but that doesn’t matter when debating a fool.
c. The fool will be too busy laughing and mocking, or raging in anger to even listen to reason.
d. Fools don’t enter into debates or discussions because they are seeking for the truth. They have a different agenda.
4. Prov. 26:4-5 – “Answer not a fool according to his folly, lest thou also be like unto him. 5Answer a fool according to his folly, lest he be wise in his own conceit.”
a. These two proverbs are put side by side for a reason.
b. At first glance, they seem to contradict each other. First he says not to answer a fool… then he tells you to answer a fool.
c. And Solomon gives good reasons for both!
d. These two proverbs really make one point: you can’t win in a conversation or an argument with a fool!
e. If you answer him – you have stooped to his level and you become “like” him.
f. If you don’t answer him – then the fool considers that he has won the debate. He thinks that his arguments are irrefutable.
5. Matt. 7:6 – “Give not that which is holy unto the dogs, neither cast ye your pearls before swine, lest they trample them under their feet, and turn again and rend you.”
a. There are some foolish men we should NOT engage into conversation with.
b. Here the Lord likens these foolish men to swine—not very complimentary term for a Jew to use.
c. Why not cast pearls before swine? Because pigs have no use for pearls. They don’t appreciate the beauty or value of pearls.
d. So too, a foolish man does not see the beauty in truth, nor appreciate the value of truth.
e. Instead of a sensible debate based on facts, the swine will turn on you!
f. It is futile to enter into arguments with fools, dogs, or pigs.
g. Prov.10:13 – the only “argument” a fool understands is the rod.
Proverbs 29:10
The Bloodthirsty, the Upright, and the Just
Introduction:
1. This proverb speaks of the two different ways that upright men are treated by two different kinds of men: the bloodthirsty and by the just.
1. The bloodthirsty man
a. Bloodthirsty defined: The Hebrew expression is “man of blood.”
b. It speaks of a man given to blood; a violent man; a murderer; a man guilty of shedding blood.
c. God instituted a law to deal with men who shed blood: “Whoso sheddeth man’s blood, by man shall his blood be shed: for in the image of God made he man.” (Gen. 9:6)
d. The bloodthirsty speaks of a violent unsaved man.
e. He is not a follower of God, but of Satan, who was a murderer from the beginning.
2. The proverb speaks of a bloodthirsty man who HATES the upright.
a. Hate is defined as: To loathe; to be hostile; to have a feeling of open hostility and intense dislike.
b. This term for hatred often includes the idea of jealousy… which leads to hostile actions towards.
• Gen. 37:4 – When Joseph’s brothers saw that their father preferred him, they “hated” Joseph. This was a jealous kind of hatred.
• Gen. 37:18-20 – This hatred led them to become bloodthirsty men and they plotted to kill him.
3. Their hatred is against the UPRIGHT.
a. Upright defined: Straight; level; right; righteous.
b. It means straight in both a physical or ethical sense.
• I Sam. 6:12 – it is used of a straight road or path
• Isa. 40:3 – It is used of making a road “level.”
• Prov. 2:13 – Here a literally straight road is used in a figurative sense of an upright manner of life.
• I Kings 9:4 – Here it is used of a man’s character – upright and honest.
• Isa. 26:7 – It is even used as a name for God – the “Most Upright” One.
• Ex. 15:26 – It is used first here as that which is “right” in the eyes of God.
• I Kings 15:5 – “David did that which was right in the eyes of the LORD, and turned not aside from any thing that he commanded him all the days of his life…”
c. The upright person is who is right in God’s sight; his life is honest, righteous, on the level… not crooked or dishonest.
d. This is the kind of person that the bloodthirsty man hates.
e. The bloodthirsty man seeks the ruin of good, honest, upright men.
4. WHY would a violent, bloodthirsty man hate the upright?
a. Jealousy is probably involved.
b. The upright man makes the violent man look bad.
c. The upright man is the “goody two shoes” kind of person who others love to hate.
d. On the one hand he is jealous of this person and wishes he could be like that.
e. On the other hand he hates him… because the upright life makes his life of crime look even worse.
f. Just the presence of a good and upright man in the midst of violent and dishonest men is a silent witness against them.
g. Criminals and dishonest people hate those who are honest and upright. They love to see good men fall.
h. The media love to get a juicy story about someone who is honest and upright. They love stories about politicians and preachers who commit crimes.
i. John 3:19-21 – This is the same principle that John wrote about: darkness hates the light… because light exposes the evil deeds of darkness.
j. Upright men promote righteousness; they condemn the wickedness in the world and speak evil of its wicked ways. No wonder the one who walks in darkness hates the light.
k. Thus, violent men want to kill the upright.
l. I John 3:12 – Consider he example of Cain and Abel. Cain sought to kill Abel “because his deeds were evil and his brother’s were righteous.” There was jealousy, hatred, and violence involved.
m. Acts 7:51-52a – “Ye stiffnecked and uncircumcised in heart and ears, ye do always resist the Holy Ghost: as your fathers did, so do ye. 52Which of the prophets have not your fathers persecuted?”
• This was the case throughout the Old Testament history.
• Stephen spoke of this to the bloodthirsty men who stoned him to death.
n. Read Hebrew chapter 11 – it is an anthology of upright and godly martyrs who were slain by bloodthirsty men who hated their testimony.
1. The second part of this proverb is a bit problematic in that it is not entirely clear who the “his” refers to.
2. There are three different (sensible) ways it could be understood:
a. The just seek the soul of the bloodthirsty man—to convert him. (Matthew Henry)
b. The just seek the soul of the upright—to protect his soul, perhaps from the attacks of a bloodthirsty enemy.
c. A third view is that the passage is saying that the bloodthirsty man seeks the soul of the just (to kill). However, this view changes the subject and requires some juggling of the sentence order which makes it less likely what Solomon intended.
3. The simplest interpretation is usually the best.
a. The simplest is to understand the second part of the proverb is to follow the pattern of the first part.
b. In the first part of the proverb, Solomon describes the attitude of the bloodthirsty man towards the upright.
c. It is best to understand the second part of the proverb as a description (a contrast) to that… by describing the attitude of a just man towards the upright. He seeks his soul to help and protect his soul, or his life.
d. This keeps the same order and forms a contrast—as we have seen in so many proverbs. (Cf. vs. 8, 11 – both contrast two men – wise and a fool)
4. Bloodthirsty men may HATE good men (the upright) and seek to do them harm; but a just man will seek to protect the soul (life) of a good man.
a. Violent men seek to do violence (murder) against good men.
b. But righteous men will not seek to take their life, but rather, preserve and protect it.
c. The righteous man is the opposite of the violent man who seeks to kill. The upright man IS his brother’s keeper. He protects life—he doesn’t destroy life.
d. This interpretation makes the best sense: violent men hate good men and seek to take life in murder; but righteous men seek to preserve and protect life… from criminals and murderers.
e. To put it another way, bloodthirsty men seek to destroy life; but just men are PRO life. (Of course Solomon did not have the abortion issue in mind—but it is a perfectly legitimate application.)
5. To illustrate this principle, consider the following:
a. Saul sought to kill David, while Jonathan sought to protect David’s life from his father.
b. Bloodthirsty Herod sought to kill Peter; while the church protected him by meeting for prayer.
c. The Jews sought to kill the apostle Paul; but Pricilla and Aquila were ready to “lay down their own necks for his life.” (Acts 23:12; cf. Rom. 16:3-4)
d. Long before the abortion issue (pro-choice vs. pro-life) was ever conceived, the Bible has always been pro-life.
e. God is the Author of life. We should value life.
Proverbs 29:11
A Fool Utters All His Mind
Introduction:
1. This proverb contrasts the fool and the wise man.
2. There have been many such contrasts in Proverbs thus far, but each one is unique.
3. This contrast highlights the differences in the way they deal with thoughts and their tongues.
1. The first man in the contrast is the fool.
a. Prov. 1:7 – The fool despises wisdom and instruction.
b. Prov. 1:29 – They hate knowledge and have chosen NOT to fear the Lord. They are not God-fearing people.
c. Prov. 12:15 – “The way of a fool is right in his own eyes.”
d. The fool is a “know it all” who hates to be corrected, and does not fear God.
2. This proverb tells us that the fool also “utters all his mind.”
a. Utters: This Hebrew word is subject to various translations.
• Its basic meaning is “to go out” or “come in.”
• Various shades of meaning: To bring out; to extend to others; to cause to go forth; to vent (as in anger); to spread; to disseminate; to announce.
• Consider it’s usage in Num. 32:24: “do that which hath proceeded out of your mouth.”
• This seems to be the gist of the meaning in our proverb.
• The fool “utters” whatever is in his mind. He speaks forth whatever enters his mind and heart. He disseminates information as soon as he hears it… usually without thinking.
b. Mind: Here we are told that another characteristic of the fool is that he utters all his “mind.”
• The term translated “mind” seems to be broader than mind.
• It is the word for breath or spirit and is sometimes used of one’s temperament: anger, courage, jealousy, patience or impatience.
• It is used of a person’s disposition—often uncontrollable impulse.
• It speaks of a wide range of emotions and feelings.
• It is not the common word for “mind,” but is more closely connected to feelings. And of course, our feelings affect our thoughts.
• Today people almost use the word “feel” for a synonym for “think.” For example, “I feel that this is the right thing to do,” or “I feel like we should turn around.”
c. The term “mind” implies that the fool blurts out more than just his thoughts. He also blurts out his feelings and emotions.
d. Of course the purpose of this proverb is to demonstrate how dangerous and wrong this kind of behavior really is.
3. Prov. 29:11 uses terms that are general in nature. The terms “uttereth” and “mind” have a broad range of meaning.
a. This proverb speaks of a general axiom about fools: whatever enters into their head and heart usually is displayed publically… without much thought or consideration.
b. They don’t think about how to word it; whether this is the right time to speak; or how it will affect others; or whether or not it is even true; whether it will hurt someone; whether it should be spoken privately; etc.
c. Fools don’t think. Whatever is on mind or heart… they blurt out without thinking it through… without considering its effect or consequences.
d. Fools have no control over their emotions or their tongues.
e. And yet many fools think it a badge of honor to speak whatever is on their mind. They see it as honesty… being fearless… and something to be proud of! “I speak my mind!”
f. God sees it as foolish.
4. Prov.12:16 – It is foolish to vent one’s anger.
a. The fool has no control over his anger. As soon as he “feels” angry, he vents it out… he displays it…
b. He may vent it verbally… and then perhaps physically and violently.
c. When the fool feels angry, he explodes and unleashes his anger on anyone in his path.
d. He has no control over his spirit – his temperament. The noun translated “mind” in Prov. 29:11 can also be translated “temperament or disposition.”
e. In Prov. 29:11, the verb translated “utters” can also mean “vent.”
f. Prov. 29:11 is broad enough in meaning to include the more specific illustration of it in Prov. 12:16 – venting anger.
5. Prov. 12:23 – Here is another specific illustration of the general principle we find in Prov. 29:11: “the heart of fools proclaimeth foolishness.”
a. Here Solomon states that the fool’s “heart” proclaims folly.
b. Heart – the seat of his inner nature. It includes his mind and his emotions.
c. Like Prov. 29:11, this proverb also states that whatever is going on in the “inner man” (heart; mind) of the fool is publically “proclaimed.”
d. The fool loudly and publically proclaims his irrational thoughts, his assumptions, his foolish ideas, and his uncontrolled emotions.
e. And what is Solomon’s description of the things that are in his heart that the fool publically proclaims? Foolishness!
6. Prov. 14:33 – “but that which is in the midst of fools is made known.”
a. In this proverb, Solomon states that “whatever” is in the midst (the heart) of a fool will come out.
b. It will be made known one way or the other.
c. He has no self control… over his emotions or his tongue.
7. Prov. 15:2 – The fool “pours out” his foolishness… uncontrollably. There is a constant stream of folly coming out of his mouth because he doesn’t THINK before he speaks.
a. Foolish and evil thoughts, ideas, and feelings are better dealt with inwardly. Don’t proclaim them for all to hear.
b. Silence them… forsake them… repent of them… don’t proclaim them!
8. Prov. 17:28 – If a fool controls his mouth and refuses to broadcast his folly, people might even think him to be wise!
a. It’s when he opens his mouth that trouble begins.
b. Unfortunately, the other proverbs we have considered tell us that the fool does NOT “hold his peace.”
c. He seems unable to hold his peace… to keep his cool… to control his tongue.
d. This is a serious character flaw.
1. Here we have the wise man contrasted to the fool.
a. The fool utters his whole mind and heart. Whatever pops into his head… whatever he happens to be feeling at the moment is sure to come out of his mouth—with little to no thought.
b. But whatever is in the mind and heart of the wise man stays there.
2. He keeps it in—until afterwards.
a. In other words, he waits for the right time.
b. He waits until he has thought it through.
c. He waits until he has all the facts.
d. He waits until his emotions have cooled down.
e. He waits and thinks of the best way to word what he is trying to say.
f. He waits to say many things in private.
3. Prov. 17:27 – “He that hath knowledge spareth his words: and a man of understanding is of an excellent spirit.”
a. The term translated “spirit” is the same word translated “mind” in Prov. 29:11.
b. It speaks of the man’s “mind, emotions, disposition, temperament, etc.”
c. The man with knowledge has an excellent “disposition and temperament.” He doesn’t blurt everything out.
d. He spares his words. He thinks before he speaks.
e. Usually when we think before we speak, we use our words more sparingly. And sometimes we don’t say anything. (Answer not a fool lest ye be like him!)
f. Ps. 141:3 – The wise man prays: “Set a watch, O LORD, before my mouth; keep the door of my lips.”
4. Prov. 12:23 – “A prudent man concealeth knowledge: but the heart of fools proclaimeth foolishness.”
a. The wise and prudent man not only “keeps his mind and heart in,” sometimes he conceals it entirely from others.
b. Not every thought or feeling we have is worthy of speech or discussion.
c. Yes, even wise men have foolish thoughts. The difference is that a wise man recognizes it as such and conceals it… to his credit.
d. The fool proclaims it publically—to his shame.
5. Prov. 14:33 – “Wisdom resteth in the heart of him that hath understanding: But that which is in the midst of fools is made known.”
a. Wisdom rests (resides) in the heart of the wise man.
b. He doesn’t blurt it out constantly. He keeps it inside until the appropriate time.
c. Prov. 16:32 – “He that is slow to anger is better than the mighty; and he that ruleth his spirit than he that taketh a city.”
d. Oh how necessary and valuable is self-control.
e. Being able to control our thoughts, our emotions, and our tongues is better than having a mighty army at our fingertips.
f. Prov. 25:28 – “He that hath no rule over his own spirit is like a city that is broken down, and without walls.”
g. He does not know how to exercise restraint. How pitiful!
6. Ecc. 3:1, 7 – Consider the words of Solomon on this matter:
a. Vs. 1 – “To everything there is a season, and a time to every purpose under the heaven.”
b. Vs. 7 – “a time to keep silence, and a time to speak
c. The wise man knows the difference. The fool does not.
Proverbs 29:12
If a Ruler Hearkens to Lies
Introduction:
This short proverb makes a connection between a ruler and his servants; and in particular, the influence a ruler has on his servants.
1. Solomon is speaking about a RULER.
a. A ruler is one who has dominion or power over others; one who exercises authority over others.
b. It is often used of kings and their dominion or rule over others.
c. But the term could also refer to a master or an employer.
d. It was also used of a husband ruling over his wife.
2. The ruler Solomon is describing is one who HEARKENS to liars.
a. In other words, he listens to dishonest people.
• The English word “lies” is a translation of two words meaning one speaking lies.
• The term for “lies” means false; tricks; cheat; deal falsely; deception; misleading.
• The proper attitude is found in Ps. 119:104 – “I hate every false way.”
• But this ruler does not hate deception.
• He is attracted to it. He listens to it and takes heed to it.
• He surrounds himself with deceivers and cheats; and they share with him all their dishonest schemes to scam and cheat the people.
b. Hearken: To hear; give heed to; to regard; to pay attention to.
c. Solomon is describing a ruler who not only listens to dishonest liars, but he pays attention to their lies. He gives heed to what they say.
d. WHY would this ruler give heed to liars and cheats? Probably because he himself is a liar and a cheat.
e. There is an old proverbial saying: Birds of a feather flock together.
f. A ruler (employer; master; politician; person of authority) surrounds himself with people like himself… people who think like he does… people who have the same ideology and values—or lack thereof.
g. Ps. 101:1-8 – In stark contrast is King David.
• He determined NOT to have any wicked people on his board of counselors.
• Vs. 3- He hates them that turn aside (from the Lord).
» This kind of person will NOT be allowed to “cleave to David”.
» He “hates” their evil works. He wants no part of them in his court!
» Psalm 97:10 – ye that love the Lord hate evil!
» As King, David wanted to be sure that he did not align himself with evil men who cared not for the things of the Lord. Separation in the monarchy was important to him!
• Vs. 4 – He rejects any cabinet members with a froward heart. They will not serve with him.
• Vs. 5 – He doesn’t even want proud people before him.
» Men will a froward or evil heart “need not apply” for positions in David’s court!
» Men who slander… proud men… David said he would not SUFFER… he would not put up with… would not tolerate in his court!
» Those are not the kind of people David wanted around him… to serve him in the kingdom… as generals, as stewards, as appointed officials… character meant something to him!
• Vs. 6 – When he looks for men to serve on the board, he looks for the faithful of the land that walk in a perfect way.
• Vs. 7 – He that works deceit shall not dwell within his house (palace – royal seat of the government).
• Vs. 8 – He will actively remove the wicked and dishonest men from the land… and from the royal city.
» Character matters much to God.
» Notice the qualifications for leaders in the local church: nearly all of them deal with the issues of character and integrity and faithfulness!
» Whether you are running a kingdom, or a church, or a business, or a school, or a lemonade stand… character counts!
» Wisdom demands that we avoid those who are unscrupulous… those who cheat… those who steal… those who are wicked…
3. But the ruler that Solomon describes is nothing like David, Solomon’s father.
a. This ruler is a dishonest liar and cheat.
1. The second part of this proverb speaks of the influence this dishonest ruler has on his servants.
a. If everybody knows that the boss cheats; if everybody knows that the ruler lies; if everybody knows that the leaders are corrupt; they too are encouraged to be corrupt… wicked.
b. If he listens to cheats and liars, then he must approve of them.
c. Therefore, the servants under him feel empowered to lie and cheat themselves.
d. Why not? The boss seems to reward that kind of behavior.
2. Note that the word “are” is italicized. It was not in the original and was added by the translator.
a. Something needs to be added there.
b. I would probably insert “will be” or “will become” rather than “are.”
c. Solomon is not simply pointing out a fact: that the servants of this dishonest ruler ARE wicked.
d. He seems to be implying that there is a connection.
e. It is BECAUSE the ruler is a dishonest cheat that his servants are wicked.
f. The bad behavior of the leader will encourage more bad behavior from his servants.
g. Corruption spreads from the top down very quickly.
h. A leader sets the moral tone for those under him—either for good or for evil.
i. This is true in a kingdom, a business, or a home.
3. Prov. 20:8 – A righteous king can discourage wickedness by not engaging in it himself and by making it clear to those around him that he disapproves. Just a simple but stern glare at the right time will let others know he disapproves of dishonest behavior.
Proverbs 29:13
The Lord Lightens their Eyes
Introduction:
1. This is an unusual proverb.
2. Here Solomon presents three different characters: the poor man, the deceitful man, and the LORD.
3. Then makes what initially seems to be an unrelated statement.
4. Obviously, like all proverbs, this statement is designed to make us think.
Two Characters
A. The Poor Man
1. POOR defined: To be in want; to be in hunger; impoverished; not having enough income for normal essential needs; bodily weakness due to a lack of food.
2. In this proverb, the poor man is seen in contrast with his opposite: the rich, deceitful, oppressor of the poor.
3. This is a contrast between good and evil.
a. The poor man is depicted as a good poor man.
b. The rich man is depicted as an evil oppressive rich man.
c. It has often been the case throughout world history that rich, powerful men tend to oppress and take advantage of the weak and the poor.
4. Obviously, this is not always the case. These are proverbial statements.
a. There are many exceptions to the rule. We are not to make assumptions about people on the basis of their wealth.
b. There are many good rich men; and many evil poor men.
c. Prov. 28:3 – Sometimes poor men oppress other poor men.
d. Sometimes rich men are very generous with their money and give philanthropically to benefit the poor.
5. But in this proverb, Solomon is pitting the rich, oppressive usurer against the poor man.
B. The Deceitful Man
1. DECEITFUL defined:
a. Deceit; fraud; oppression; oppressive creditor; usurer; injurious, pressure, anxiety, feeling weighed down.
b. The term translated “deceitful” implies a usurer or an oppressor.
2. The reason for this translation is obvious: the oppressive usurer (creditor) often uses deception in his trade.
a. He preys on the ignorance of those who are forced to take loans from him. He demands ridiculously high interest on the loans.
b. Often the poor man is not well educated, and is ignorant of how quickly his interest payments are compounded… and what a trap he is entering.
C. Meet Together
1. MEET TOGETHER:
a. To meet; to encounter; a point at which two meet or come together; to have in common.
b. The idea of “having something in common” fits the context here the best.
c. Solomon is stating that the poor man and the oppressor have something in common.
2. However, it is also true that these two characters do meet together on occasion.
a. They meet in the business world.
b. Certainly there have been times when men like Bill Gates, Steve Jobs, Donald Trump, Warren Buffet and other men of great wealth have met up with some average Joes on the street.
c. Sometimes a big fish and a little fish meet together in a business transaction.
3. One might think that the two men have almost nothing in common. They seem to live in two different worlds. They would cross each other’s path very rarely.
The Third Character: The LORD
A. The LORD
1. LORD: Jehovah; Yahweh.
2. When the rich and poor meet together, the LORD sees it all. He observes all that transpires. He takes note of all transactions between the two. Nothing escapes His notice.
3. There are two other proverbs in which these two characters are mentioned—as well as the LORD.
a. Prov. 14:31 – “He that oppresseth the poor reproacheth his Maker.”
b. Prov. 17:5 – “Whoso mocketh the poor reproacheth his Maker: and he that is glad at calamities shall not be unpunished.”
4. The book of Proverbs makes it clear that the LORD is aware, observing, and keeping track of the way the godly poor are treated by oppressive rich men.
a. This is what they both have in common: God is observing their every thought, word, deed, and motive of heart.
b. If they meet together for a business transaction: God sees.
c. Prov. 15:3 – “The eyes of the LORD are in every place, beholding the evil and the good.”
B. Lighteneth Both Their Eyes
1. LIGHTENETH: Gives light to; illuminates; makes to shine; to light a lamp; etc.
2. But in this passage, Solomon is not talking about the sun shining and illuminating; nor is he talking about lighting a lamp.
3. He is speaking about God giving light to the physical eyes of two men: the poor and the deceitful oppressor.
a. In other words, they can SEE each other. This is the thought that Solomon wants his readers to meditate upon.
b. God enables both men to SEE. Their physical capacity to see is from the same Lord. This also is what they have in common.
c. When God gives the capacity to see, He expects that we open our eyes and see. “He that hath ears to hear… or eyes to see” should use that capacity.
4. You might say, “Well, of course they can see each other. They are not blind.”
a. But the question is, what do they SEE when they look into each other’s eyes?
b. This is the point of the proverb.
c. Solomon wants us to think about what they see.
5. What the poor man sees when he looks into the eyes of his oppressor:
a. He probably sees an arrogant man—full of pride.
b. He sees cruelty in his eyes as well.
c. He sees a man with a hollow soul… no heart… no compassion.
d. He sees a man who is also quite guilty before God.
e. He probably sees a man, who because of a guilty conscience, is not able to look him directly in the eyes… a man who pretends that he doesn’t see the poor and their poverty… their struggles and tribulations.
f. The poor man may see in the eyes of the rich oppressor, one who is spiritually blind… careless about spiritual things… with no heart for God.
g. He sees a man who is Hell bound… and cares nothing about it.
h. He sees a man who has many foolish and hurtful lusts, which drown men in destruction and perdition… a man who has pierced himself through with many sorrows.
i. He sees a pitiful man—a miserable man—a man to be pitied, not envied.
6. What the rich usurer sees when he looks into the eyes of the poor oppressed man:
a. The rich man sees in him just the opposite. He sees a poor man who doesn’t have much, but is content with what he has.
b. He sees a poor man whose heart isn’t pierced through with many sorrows over money.
c. He sees a man who is able to sleep at night because his conscience is clean. This man “lies down, and is not afraid: yea, he lies down, and his sleep is sweet.” (Prov. 3:24)
d. The rich man looks into the eyes of a poor man and sees a man who has had a hard life of manual labor… and perhaps the rich man sees in his eyes the result of his own oppression and usury.
e. He looks into the eye of the poor man, and sees, in spite of the difficult life he has had, he sees a man at peace with himself and his God. He sees a man who has been oppressed but is not defeated.
f. He may even see a brightness and twinkle in his eye that speaks of a happy man.
g. The rich man may even experience a passing moment of envy as he looks upon the poor man.
7. It was the LORD who enables each one to see what he sees in the eyes of the other.
a. God gave the poor man eyes to see. The poor man is not stupid. He knows that he is being oppressed. And the poor man can see the effect of that oppression in the eyes of his oppressor… a man tormented by guilt.
b. God gave the rich man eyes to see too. The rich man is able to see something in the eyes of the poor that he wishes he had – peace, rest, contentment.
8. An alternate view: Some understand in the expression, “the Lord lighteneth both their eyes” to mean that God gives His light and life to all – rich and poor; oppressed and the oppressor.
a. The point: therefore, the oppressor should show respect to the poor; and the poor should not be resentful towards the rich.
b. Before the bar of God, both men are equal.
c. Regardless of their station in life, God is the Maker of them all.
d. As such, it would be similar in meaning to Matt. 5:45 – “your Father which is in heaven: he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust.”
e. Prov. 22:2 – “The rich and poor meet together: the LORD is the maker of them all.”
f. The two views are actually very close in meaning: the rich and the poor meet together—and they both have the LORD in common. God is the Source of life for all. They both will stand before Him and will give an account to Him one day.
Proverbs 29:14
Faithfully Judging the Poor
Introduction:
1. In this proverb, Solomon (as a king) speaks of the quality that strengthens a king’s throne.
2. It’s not a huge military; it’s not a thriving economy; it’s not promises of free ice cream and goodies for all.
3. That which really establishes a king’s throne might be a bit surprising.
1. That quality that establishes his throne is “faithfully judging the poor.”
2. What does it mean to “faithfully judge the poor?”
a. Solomon is not thinking of a Robin Hood mentality – robbing the rich to give to the poor.
b. He is not thinking of the distinctions between capitalism and socialism.
c. His purpose (though it may sound so) is NOT political. Nor is it an economic issue… or even a social issue.
d. It is a moral and a spiritual matter that he describes.
e. It has to do with the character of the king.
f. This proverb tells us what kind of a king (what characteristics he possesses) that results in the establishment of his throne.
3. It is the kind of a king who “faithfully judges” the poor.
a. Judging:
• To pronounce a judgment or a sentence; to give a law; to decide a controversy—civil, religious, political, or social; to govern; to rule; to execute justice.
• This term (though often translated “judge”) is more inclusive than that.
• It seems to include all functions of a modern government – executive, legislative, and judicial.
• Often a king had virtually unlimited power and functioned as head over all of these functions of government.
• By using this term, Solomon is speaking about the king’s role as head of the government.
1. It includes the judicial decisions he makes as a Judge.
2. It includes the laws he instates as the head of the legislature.
3. It also includes his role as executive of the land… and what people are hearing from the bully pulpit (throne).
b. Faithful:
• This term also has many shades of meaning.
• It can mean firm, true, trustworthy, steady, reliable, faithful.
• It can also imply honesty, integrity, righteousness, right, truth telling.
• It can be used of people who fulfill their obligation and duties. (Prov. 25:13 – a faithful messenger – one you can count on to do his job)
• It can imply a quality of being faithful to God and in carrying out God’s will (I Sam. 2:35)
c. Faithfully judging the poor
• This expression speaks of a king who is fair, honest, faithful, reliable, trustworthy, and one who does what is right in dealing with the poor.
• The poor have to rely on the king to make laws that are fair towards them—and not ones that trample over them.
• The poor have to rely upon the king to make decisions in a legal setting that are just and fair in their cases.
• The poor have to rely on the king to publically speak about them in such a way that does not turn the public against them.
• Thus, it was essential that the king have the right kind of character – an honest man of integrity; one who is fair and just; one who is not greedy and heartless with respect to the poor.
4. Prov. 29:7 – The righteous (person; king) considers the cause of the poor.
a. Solomon is speaking of a quality – a moral characteristic of men that is beneficial to the poor.
• In this proverb, it is righteousness… justice…
• If a man has this quality, then he WILL consider the cause of the poor. They won’t be ignored as being insignificant and unworthy of attention.
b. As we noted earlier in studying vs. 7:
• A righteous man will be concerned about the plight of the poor.
• A righteous man is sympathetic towards their needs.
• A righteous man will not only be aware of their cause, but will seek to DO something about it.
• I John 3:17 – “But whoso hath this world’s good, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him?”
• Righteous men have hearts for the poor and needy.
5. Ps. 72:1-4 – A righteous king (Messiah) will judge the poor with righteousness.
a. He will deal harshly with those who oppress them.
b. Vs. 12-14 – He will deliver, spare, save, and redeem the needy in the land.
6. Ps. 82:1-3 – God is observing.
a. Therefore, He demands that those in positions of authority DEFEND the poor. (vs. 3)
b. The rich can usually defend themselves—or purchase a good defense. The poor relied upon the character of those adjudicating their case.
c. Often the poor were looked down upon and did not always receive fair treatment (just like today).
d. Hence, God required the king (and others in positions of authority) to defend the poor… to treat them fairly and justly… and not to be prejudiced against them.
e. APPLICATION: We too should show mercy and compassion on the poor.
1. Prov. 29:4 – “The king by judgment establisheth the land: but he that receiveth gifts overthroweth it.”
a. The king who rules and judges fairly, justly, and righteously establishes the land.
b. It is good for the land (country) when the king rules fairly and with equity for all—including the poor.
c. The land is “established” – strengthened, made stable and firm.
d. Prov. 14:34 – “Righteousness exalteth a nation: but sin is a reproach to any people.”
e. The opposite is when the king or ruler are dishonest and take bribes. That “overthrows” the nation.
f. When the king and rulers judge righteously, it is only GOOD for the country. Pray for those in positions of leadership in the USA!
2. Prov. 20:28 – “Mercy and truth preserve the king: and his throne is upholden by mercy.”
a. The mercy and truth of the king towards his subjects preserves the king.
• The story of Rehoboam also highlights the need for the King (and all that are in authority) to demonstrate mercy and truth to the PEOPLE they rule.
• If a king shows his devotion and faithfulness to his people (instead of his own self-interest), that too will PRESERVE the king… in that the people will not revolt and cast him off the throne… or out of office.
b. The mercy and truth of the king towards God preserves the king.
• And of course, if the theocratic king in Israel was loyal and faithful to God, then that too would preserve him from evil and calamity.
3. Prov. 25:5 – “Take away the wicked from before the king, and his throne shall be established in righteousness.”
a. When a righteous king removes the wicked chaff from his court, then the throne is established.
b. When a wicked king repents and removes the chaff from his own heart and decides to honor God and do things right, then his throne is established.
c. When corruption in government is removed, then it is always GOOD for the country.
d. That requires toughness and integrity on the part of the ruler to bite the bullet and deal with the corruption—especially when it is well entrenched.
e. But in the end, it establishes the throne.
4. Prov. 16:12 – “It is an abomination to kings to commit wickedness: for the throne is established by righteousness.”
5. The character of the king is essential to the well-being of the country in each of these cases.
a. Throughout Israel’s history, various kings sought to establish their thrones by various means.
• Rehoboam sought to establish his kingdom by greedy and worldly policies.
• Ahaz sought to establish his throne by worldly alliances.
• Other kings sought to establish their throne by relying on Egypt or Assyria in time of need.
• Naturally, every king wants to establish his throne—but not every king went about it the right way… God’s way.
• Every pastor wants to establish and build up the church he pastors… but not every pastor goes about it the right way… God’s way.
• They often rely on compromise and unholy alliances to do God’s work.
b. The proverbs we have looked at here indicate that the RIGHT way to establish the throne is through the godly and righteous character of the king and those in positions of authority.
• Character matters… whether you are running a kingdom, a business, a church, or a home.
• God honors those who honor Him.
Proverbs 29:15
The Rod and Reproof
Introduction:
1. In this proverb, Solomon makes a contrast between a child who is correctly disciplined throughout his childhood and one who is “left to himself.”
2. One is obviously better than the other. This is another “better than” proverb, even though it does not use the words “better than.”
A. The Rod
1. Rod defined:
a. Rod: A branch or stick used for various purposes.
b. The term is sometimes used of a shepherd’s staff (Lev. 27:32) or a royal scepter (Gen.49:10); a javelin (a long pointed stick used for hunting or warfare).
c. As a branch, it was also used of tribe or clan, in that a tribe or clan is a branch off the family tree.
d. In our proverb, the term rod clearly describes a stick used for the purpose of punishing or correcting.
2. Usages
a. A fool
• Prov. 10:13 – The fool has no understanding. No wisdom is found in his lips. The only way the fool learns wisdom is through pain—the rod of correction. It is the only language he understands.
• Prov. 26:3 – A rod is for the back of the fool. It is the only way to discipline such a person… because he is in some ways like an unbroken horse or a dumb donkey.
• Often it is the legal system that uses either a literal rod. (Pilgrims; Korea)
b. A son
• Prov. 13:24 – Sparing the rod spoils the child. It is not an expression of love but of hatred. It is not “wanting the best” but the worst for that child.
• Prov. 22:15 – Folly is bound in the heart of a child. Children, as cute as they are, are little sinners… and for the most part, little heathens! The rod of correction drives folly out of a young child. You can try other methods if you choose, but God says the rod is the method that works.
c. Figuratively of God using a figurative “stick” to chasten His wayward people, like a father chastening his son.
• It is used against Solomon (2 Sam. 7:14).
• God used a rod against Israel through Assyria (Isa. 10:24).
d. In each of these usages, the rod is a stick used for correction.
B. Reproof
1. Defined: An argument or reasoning used for correction; verbal correction; rebuke; speak words which show strong disapproval, with possible actions of punishment to follow.
2. There is one problem with reasoning, rebuke, or reproof: verbal reproof is not always effective.
a. Prov. 1:24-25 – “I have stretched out my hand, and no man regarded; 25But ye have set at nought all my counsel, and would none of my reproof.” They would (wanted) none of it!
b. Prov. 1:30-31 – “They would none of my counsel: they despised all my reproof. 31Therefore shall they eat of the fruit of their own way, and be filled with their own devices.”
c. Prov. 3:11 – “My son, despise not the chastening of the LORD; neither be weary of his correction.” Sometimes children despise the verbal correction of their parents.
d. Prov. 5:12-13 – “And say, How have I hated instruction, and my heart despised reproof; 13And have not obeyed the voice of my teachers, nor inclined mine ear to them that instructed me!” They hated and despised verbal rebukes.
e. Prov. 10:17 – “He is in the way of life that keepeth instruction: but he that refuseth reproof erreth.” Some refuse it – either refuse to listen or obey.
3. Those who reject it will pay a heavy price during life.
a. Prov. 12:1 – “he that hateth reproof is brutish.”
b. Prov. 13:18 – “Poverty and shame shall be to him that refuseth instruction.”
c. Prov. 15:10 – “he that hateth reproof shall die.”
d. Prov. 29:1 – “He, that being often reproved hardeneth his neck, shall suddenly be destroyed, and that without remedy.”
e. They may not pay the price immediately, but eventually it will catch up to them.
C. Give Wisdom
1. Solomon states that the rod and reproof give wisdom.
a. Note that Solomon did not say the “rod of reproof” or the “rod of correction,” as he does in Prov. 22:15.
• The “rod of correction” means the rod which is used for the purpose of correction.
• In 22:15 the point is that the rod corrects. It is ONE means used – the physical means of correction.
b. But in 29:15, Solomon wrote, the rod AND reproof.
c. Here the emphasis seems to be on the combination of the two.
d. We saw passages that indicate that verbal rebukes or reproofs are not always effective.
• Some children do not respond to words only.
• When they do respond in obedience to words alone, that is ideal, but it is not always the case.
• It is okay to use a verbal reproof if it results in the desired end – obedience.
• It is acceptable to reprove children without the rod. Some children respond well to a verbal reproof.
• If they respond to the verbal reproof, there is no need to use a rod. (If Johnny steps into the road and you rebuke him and tell him not to do that any more and if he responds, then the reproof is all you need.)
• But kids don’t always respond properly to a reproof.
• Some hate reproof; they despise it; they will not respond to it; they “set it at naught.” (outright rejection)
• It’s ok to reprove without the rod if the reproof works.
• But reproof is not always enough.
• Eli reproved his sons (I Sam. 2:22-25), but did not restrain them with a rod (I Sam.3:13).
• It is never ok to use the rod without the verbal reproof and reasoning… assuming the child is old enough to reason with.
e. The point of Prov. 29:15 is that when the verbal reproof is COMBINED with the physical rod (spanking) is much more effective.
2. The combination of the two gives WISDOM.
a. That’s what every parent wants for their children.
b. Parents reprove their children because they want the best for them… because they want them to ultimately become self-disciplined human beings… respectful… obedient… and wise.
c. Give defined: Delivers; distributes; grants; give; place or set an object in place; produces; (various shades of meaning).
d. The rod and reproof produce wisdom in the child… deliver to him the wisdom he needs… it sets or places wisdom in his heart.
e. Prov. 13:18 – “he that regardeth reproof shall be honoured.”
f. Prov. 15:5 – “he that regardeth reproof is prudent.”
g. Prov. 15:31-32 – “The ear that heareth the reproof of life abideth among the wise. He that refuseth instruction despiseth his own soul: but he that heareth reproof getteth understanding.”
1. In contrast to the wisdom that is the result of the rod and reproof is the SHAME that is the result of NOT using the rod and reproof.
2. The child “left to himself” is the child who is not disciplined or trained.
a. This speaks of a permissive mother who overindulges her child.
b. He (or she) is allowed to do as he pleases. He is allowed to run wild and uncontrolled.
c. And while he is not being formally trained, he is by default being trained in another way.
d. He is being trained to be a self-willed person… to get his own way… to continue to believe that the world revolves around him.
e. Left to himself, a child’s unrestrained sin nature will bring ruin to the child.
3. The result of this lack of training brings shame to his mother.
a. Prov. 28:7 – “Whoso keepeth the law is a wise son: but he that is a companion of riotous men shameth his father.” Dad is blamed too—not just the mother.
b. If a child becomes self-willed and leads a sinful life BECAUSE his parents did not train or discipline him (both verbally and physically with a rod), then shame on those parents!
c. But we should note that sometimes, even with good training and good, consistent discipline, a child (who has a will of his own) will sometimes CHOOSE to reject all counsel and training.
d. In that case, shame on the child, not the parents. They did what God commanded them to do. They are to be praised.
e. A set of parents could have identical twins, give them both the exact same teaching and training, the same discipline, the same school, the same home, the same church, the same everything… and one could become a faithful missionary and the other could become a serial killer.
f. There are no guarantees with kids—not when every human being has his own free will to make choices in life.
4. The shame that Solomon describes here has nothing to do with how the child turned out.
a. The shame has to do with whether the child was left to himself or not.
b. In other words, the shame is connected to whether the parents fulfilled their role in reproving bad behavior and using the rod to correct it.
5. In light of the consequences of not disciplining a child, consider Solomon’s words:
a. “Withhold not correction from the child: for if thou beatest him with the rod, he shall not die. 14Thou shalt beat him with the rod, and shalt deliver his soul from hell.” (Prov. 23:13-14)
Proverbs 29:16
When the Wicked are Multiplied
Introduction:
This proverb speaks of the results of bad leadership. The result is that sin increases.
A. When the Wicked are Multiplied
1. Solomon speaks here about the wicked in general – wicked people.
a. His point may be simply that the more wicked people there are, the more wickedness there will be.
b. When wicked people are multiplied, there will be more transgression and sin… injustice… lawlessness… crime and violence.
c. This is certainly true—and the proverb may be making that general point.
d. However, it is also possible that Solomon had wicked leaders in mind here.
e. Usually leaders are a reflection of the people. People put in power someone who is like them. When the wicked multiply in the land – there will be wicked leaders in positions of power and authority.
2. Solomon has mentioned leadership (both the wicked and righteous) several times Proverbs chapters 28-29.
a. Prov. 29:2 – Here he speaks of when the righteous are in authority or when the wicked bear rule. There are consequences to leadership—and the people pay the price… either rejoicing or mourning.
b. Prov. 28:2 – “For the transgression of a land many are the princes thereof: but by a man of understanding and knowledge the state thereof shall be prolonged.”
• When transgression fills the land, there will be many princes… because they won’t last long.
• Again he speaks of the relationship between the people and their rulers.
c. Prov. 28:12 – there is great glory!
• Note the contrast in this proverb: he is speaking about righteous vs. wicked men rising to power.
• Men hide when wicked men are ruling.
d. Prov. 28:28 – “When the wicked rise, men hide themselves: but when they perish, the righteous increase.”
• When the wicked ruler perishes then the righteous increase… they prosper—they thrive… they no longer fear for their lives or their wellbeing.
e. In Prov. 29:16, when Solomon mentions the wicked being multiplied and the consequences of it, it is best to understand him to mean (as he has several times in the last two chapters) to refer to wicked rulers and leaders and their effect of their wicked reign on the righteous people in the land.
• The context may hint at this.
• Also, the meaning of the word “multiplied.” The Hebrew word means to increase, to be many, to be great, to excel, and one of the meanings is “to be in authority.”
• Dan. 2:48 – “Then the king made Daniel a great (same word) man, and gave him many great gifts, and made him ruler over the whole province of Babylon, and chief of the governors over all the wise men of Babylon.”
B. The History of Israel and Judah
1. Israel’s and Judah’s histories are FULL of the multiplication of wicked rulers.
a. All of the kings of Israel were wicked.
b. Most of the kings of Judah were wicked.
2. Of course, Solomon is writing this at the early stages of Israel’s history – before the division of the nation and before the influx of unrighteous kings.
a. Up to this point, David and Solomon were the only two kings in the royal line.
b. And though not perfect, they were godly men who loved the Lord.
c. Solomon was not aware of just how prophetic this proverbial statement would become over time.
d. Israel’s history demonstrated the truthfulness of this proverb.
C. Transgression Increaseth
1. When wicked rulers were multiplied in Israel and Judah, transgression certainly DID increase.
a. When wicked rulers came to power, wicked men seemed to increase and multiply. Wicked men beget wickedness.
b. Certainly the wicked leadership of Ahab and the wicked influence of his wife Jezebel resulted in untold multiplication of wickedness in Israel – idolatry, rejection of Jehovah God, immorality, lies, treachery, violence, etc.
c. Then multiply this by all the other wicked kings. No one could deny the truth that when wicked men rule, transgressions increase in the land.
d. All wicked men in positions of authority have to do is to pass a wicked law and transgressions increase.
• Consider the sins that abounded when men voted to allow slavery. (untold evil and abuse was a direct result)
• Consider the sins that abounded when men voted to allow abortions and made them legal. (millions of unborn babies have been scrambled alive in the womb)
• Consider the sins that abounded when men today have voted to legalize gay marriage (transgression does and will abound!)
• Consider the sins that abound when men vote to legalize drugs. (God help us… transgression will increase)
e. When the wicked are multiplied, sin abounds.
• When such laws are passed, people begin to think that it is NORMAL.
• During slavery, people began to think that slavery was normal.
• Today, most people look at abortion as normal – because it is legal and so many people get abortions.
• Gay marriage will soon seem normal to our kids and grandkids.
• Drug stores may soon be selling not only Tylenol, but marijuana and who knows what else… and after a while it will seem normal.
• It is NOT normal, but it will seem normal.
• The multiplication of wickedness causes transgression to increase.
• When there is a lowering of moral tone and attitude in the land (or in a business—or in a church) it is a perfect environment for sin to prevail.
• Wicked people promote wicked ideas… and they catch on… and over time seem normal. And once it seems normal, it is accepted by society and increases.
• And people become emboldened in wickedness when wickedness increases and becomes accepted in society.
• And it is not easy to reverse wickedness. It is hard to reverse when the wicked are MULTIPLIED…. And their ways become entrenched in the thinking of the majority.
2. And it might seem like the wicked will hold on to power forever.
a. They keep on multiplying and multiplying.
b. Sin abounds under their leadership.
c. It probably seems like a lost cause to the righteous in the land.
d. Vs. 2 – It causes the righteous to mourn. They feel defeated, discouraged, and perhaps a bit hopeless for the future of their nation.
e. Prov. 28:28 – When the wicked rise to power, the righteous have to hide out of fear of persecution or abuse.
• Darkness hates the light.
• Those who stand for truth and righteousness are not treated well by the wicked—especially when the wicked are in positions of power.
• The voices of the righteous are no longer heard.
1. But Solomon gives some very good news in times when wickedness seems to rule and reign.
a. The good news is that the wickedness will not last forever.
b. The good news is that the righteous will one day see the FALL of those evil men and their wicked ways.
c. Somehow, someday, and in some way, the righteous will prevail.
d. The righteous will one day see the FALL of the wicked.
e. Wickedness may seem to prevail all throughout life, but our proverb states that the prosperity and the reign of the wicked will not last forever.
f. Just read the book of Revelation. Even if you don’t understand any of the symbols, you do get the picture that in the end, the wicked are judged, and God rules.
g. Solomon doesn’t tell us when, but he does state the fact: in the end, righteousness triumphs.
h. Job 20:5-8 – Zophar had it right when he said, “That the triumphing of the wicked is short, and the joy of the hypocrite but for a moment? 6Though his excellency mount up to the heavens, and his head reach unto the clouds; 7Yet he shall perish for ever like his own dung: they which have seen him shall say, Where is he? 8He shall fly away as a dream, and shall not be found: yea, he shall be chased away as a vision of the night.”
2. There are examples in the Old Testament of righteous men seeing the “fall” of the wicked.
• Noah saw the destruction of those who perished in the flood.
• Abraham saw the destruction of those in Sodom and Gomorrah.
• The Israelites saw the fall and destruction of the Egyptian army at the Red Sea.
• But ultimately, when the Kingdom is established, righteousness will finally reign on earth.
• Jer. 23:5 – “Behold, the days come, saith the LORD, that I will raise unto David a righteous Branch, and a King shall reign and prosper, and shall execute judgment and justice in the earth.”
3. Psalm 37:34-38 – Eventually, the wicked will be cut off and the righteous rewarded.
Proverbs 29:17
Correct thy Son
Introduction:
1. This chapter in Proverbs has mentioned kings, rulers, wise men, and fathers several times. It has much to say about authority.
2. Verse 17 speaks about a father and son.
3. Verse 15 speaks about the mother and her child.
4. Both of these proverbs indicate the need for child training and discipline.
1. Solomon tells fathers to correct their sons.
a. Obviously, this refers to a father and his adolescent son.
b. The father’s role is to correct his son.
c. Correct: To discipline; chasten; admonish; instruct; warn; teach; reprove; etc.
d. This is a theme mentioned several times in the book of Proverbs.
2. Correction needs to be firm but loving.
a. I Cor. 10:13 – A father should discipline his son in accordance with the way our heavenly Father treats us: “who will not suffer you to be tempted above that ye are able.”
• God never gives us more than we can handle.
• That’s a good principle for a father to following correcting his son too.
b. Heb. 12:5-6 – God chastens us out of love. A father should always chasten his son out of love too—and not out of uncontrolled anger.
• God’s chastening is firm but loving.
• If we don’t respond to God’s gentle chastening, God may have to apply more firmness—even a scourging!
• But if there is a response to the firm but gentle correction, then no more is needed. The desired end was accomplished.
3. Prov. 19:18 – Here Solomon states that the son is to be chastened “while there is hope.”
a. In other words, when the child is young and is not yet set in his ways.
b. Someone has described children like wet cement.
• Parents have the responsibility to train their kids when they are young… like wet cement, and still pliable.
• Once the cements hardens it is much harder to shape it.
• However, it is not impossible. Nothing is impossible with God.
• Hardened cement may have to be crushed back down to powder, and then reshaped. But it can be done.
• Perhaps you are thinking that crushing your son back to powder is cruel and harsh.
• Isa. 57:15 – God dwells with him “that is of a contrite and humble spirit.”
» The word “contrite” means, “crushed, pulverized dust, ground to powder.”
» God has to continually do that to us. We can become self-willed and stubborn and hard hearted; so God has to crush us, grind us down to powder, so that He can rebuild us into the image of His Son.
» Kids who didn’t respond to their father’s training and exhortations, may have to be brought under God’s chastening hand.
» God knows how to grind each one down to powder… so that they are soft and pliable in His hand. Then they are ready to be rebuilt and restored.
» First comes the humbling; then comes the molding and shaping.
c. Thus, when Solomon speaks of chastening a son “while there is hope,” he is not saying that cement that has hardened is hopeless.
• Rather, he is saying that the hope of accomplishing discipline the “easy” way is gone.
• But God has many other ways of getting our attention—and the attention of our kids.
• The son who refused to soften his heart under his earthly father’s hand of chastisement, may have to face his heavenly Father’s hand of chastisement.
• Nothing is too hard for the Lord. Nothing is hopeless with God. Let’s not misread Proverbs 19:18.
• If he is breathing, there is hope. And if he is not saved, if he is breathing, there is hope.
• God can humble and grind to powder a stubborn backslider and restore him to the joy of salvation.
• God can also humble and grind to powder a stubborn sinner and bring him to salvation.
1. “And he shall give thee rest.”
a. If the son responds to his father’s chastening and reproofs when he is young, then the father has “rest.”
b. The rest in this verse seems to be connected to a proper response to the correction, and not just the fact of the correction.
c. Sometimes children do NOT respond properly to correction. That does not bring rest to the father.
d. REST: Peace of mind; a quiet spirit; a position of or sense of being settled; calm; satisfaction; etc. (various shades of meaning)
e. Rest implies that peace has been won.
• A son needs correction when he has sinned, or when he has broken the rules and disobeyed his parents.
• When that is the case, the fellowship has been disturbed.
• When the child disobeys, he has created a battle of sorts between him and his father or mother.
• Bringing up a strong willed child involves facing many such “battles.”
• There are two ways to end the battle: (1) either the father can pamper his son and change the rules or make an exception; or (2) the son can repent.
• Repentance is what God wants… a change of mind, heart, and attitude on the part of the stubborn self-willed child.
• Our proverb states that when the child changes his attitude and repents and demonstrates the reality of his repentance through obedience, then the battle is over!
• The conflict of the wills has been resolved in a right way… the war is over.
• And thus, when the war is over, there is peace… or to use Solomon’s term, “rest.”
• The deep concerns and anxieties the father had over his stubborn son are replaced with rest and peace.
f. It is the proper response to the correction—THAT brings rest to the father. (And also for the son! War isn’t pleasant for either party.)
2. “He shall give delight unto thy soul.”
a. The obedient son brings “peace of mind and rest” to the father.
b. He also brings “delight.”
c. DELIGHT:
• The term speaks of a choice dainty food; a delicacy; gourmet foods.
• It is also used of the joy and pleasure which comes from eating a delicacy.
d. The point is that every time a son obeys his parents, it brings delight to the parent, akin to eating a choice delicacy.
e. In other words, it something very special to parent to see a child obey… and to respond well to correction.
f. That is the case because it is not pleasant for a parent to have to correct a child, especially if it involves spanking. That hurts the parent too.
g. But to see your efforts pay off (the son responds in obedience and a change of attitude) brings great joy. It is like being handed a special handmade chocolate truffle made at the local candy shop for the chocolate lovers… or sushi for the raw fish fans.
h. It is something extra special—a delight—for the parents.
i. Prov. 10:1 – It is a delight because the father knows that a humble, obedient attitude is true wisdom (a fear of God) and that bodes well for the future of his son. That makes the father glad.
j. Of course, sometimes the rest doesn’t come for many years… after many years of a parent’s anxiety and worry for the son.
• Heb. 12:11 – Note the word “afterward.”
» The goal is that immediately after the chastening, there is a softening of the heart and a true repentance.
» But the “afterward” may not come right away.
• Sometimes it takes the son to grow up and get out on his own, and begin to raise his own family before he realizes that his parents weren’t as foolish and old fashioned as he thought.
• The lessons he learned as a youth finally begin to sink in and bear good fruit. God’s Word does not come back void.
• Sometimes the father is blessed with hope and blessing as he sees little glimpses of maturity and wisdom in his son.
Proverbs 29:18
Where there is No Vision
Introduction:
1. This proverb has a helpful message. However, the message Solomon intended to convey in this proverb is almost universally ignored.
2. The way Proverbs 29:18 is used (abused) is a classic example of how NOT to interpret the Bible.
3. The wording in our English Bible serves as a convenient springboard for motivational speakers to use to express what they want to say—regardless of what Solomon actually meant.
A. Where There is No Vision
1. First, let’s consider the meaning of the word “vision.”
a. The Hebrew word translated “vision” means revelation. It was a revelation that often came in the form of a vision or a dream. It was a communication (revelation) from God to a prophet which was intended to be delivered to the people.
b. Usage in the Bible:
• I Sam. 3:1 – “And the child Samuel ministered unto the LORD before Eli. And the word of the LORD was precious in those days; there was no open vision.” In the days of Samuel, God had ceased giving revelation to the prophets. There was no open “vision.”
• I Chron. 17:15 – “According to all these words, and according to all this vision, so did Nathan speak unto David.” God revealed truth to the prophet Nathan, and he delivered it to David.
• II Chron. 32:32 – “Now the rest of the acts of Hezekiah, and his goodness, behold, they are written in the vision of Isaiah the prophet, the son of Amoz, and in the book of the kings of Judah and Israel.”
• Hab. 2:2-3a – “And the LORD answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. 3For the vision is yet for an appointed time…”
• The prophets Obadiah, Nahum, and Habakkuk began their prophecies with similar wording: “The vision of Obadiah. Thus saith the Lord GOD concerning Edom.” (Obadiah 1:1)
c. The Hebrew term appears many times in the Old Testament and always refers to a vision or revelation given by God to a prophet.
• It was God’s message or God’s Word to be delivered to the people. God was always the Source of this revelation.
• Jer. 14:14 – Jeremiah speaks of a “false vision.” It was a message that a false prophet proclaimed as a message from God, but God never sent that prophet or delivered that message. It was false.
d. This is not a term that has lots of different meanings or lots of different shades of meaning determined by the context. It means pretty much the same thing in every occurrence.
2. Solomon is depicting a time when there is NO vision.
a. There were often periods of time in Israel’s history when God was silent.
b. “No vision” spoke of a time when there was no revelation coming from God to the prophets.
c. During those times, the people had no word from the Lord.
d. I Sam. 3:1 – The word of God was precious (rare) in the days of Samuel. This was such a time when there was no (or virtually no) vision or revelation from God.
B. The People Perish
1. Again, it is necessary to consider the meaning of the Hebrew word underlying the English word “perish.”
2. PERISH:
a. To loosen; unbind; to let go; to expose; (used of letting down one’s hair) to go back; to set at nought; perish.
b. It also has another meaning – to be out of control; to have no restraint; to run wild; disorder.
3. Solomon’s meaning is that when there is no revelation or guidance from God, the people run wild… go into disorder… are unrestrained.
a. Why is it translated “perish”?
• Because perish also speaks of something being out of order… something that has run wild.
• A fruit that is perishing is a fruit with the corruption process running wild.
• When a piece of fruit is not being preserved by refrigeration, it will corrupt… perish… the corruption process runs wild and destroys it. The result is that the fruit goes into “disorder.”
• When there is no revelation from God, the corruption process in the nation runs wild too.
b. When God’s revelation ceased in Israel, it had a detrimental effect on the nation.
• It led the people to believe that they could live unrestrained lives.
• Ex. 32:1, 25 – For example, when Moses went up on the Mount with God, and didn’t come back for a while with a message from the Lord, the people felt that he would never come back. They went wild—and built idols and danced naked. They were unrestrained. There was disorder. They became like rotten fruit.
4. Sometimes this proverb is (wrongly) interpreted as a message about missions.
a. Tom Malone: (“The Wisdom of Soul Winning” by Sword of the Lord Publishers.)
• “I think that it speaks of another kind of vision – a work of God in the hearts of men and women.
• He viewed the proverb as a message about evangelism. If the leaders have no vision for missions, then people will perish – meaning, go to hell.
• However, that is not what the term translated “perish” means.
• That was not what Solomon meant. He was not thinking of Christian evangelism at all.
• Even applying this proverb to missions or evangelism is a stretch.
• Those who do, do so because of a misreading of the word translated “perish.”
5. But more often, the passage is interpreted as a motivation for “visionary thinking”… namely, making goals and plans for the future.
a. This interpretation is arrived at because of a misreading of the word translated “vision.” This is a very common understanding of the Proverb. The meaning is something like: “If the leadership doesn’t have a vision for where it wants to go, the people will suffer as a result”—either the people in a church or a business.
b. This passage has become a favorite of the church growth movement and of some mission agencies.
6. Consider these examples:
1. Levi Wright: It’s time for new goals and visions. We just began a new Conference Year 2007 – 2008. B. This is a time to look ahead with confidence. A time to have a vision for what God would have us do during this next year. I. Our vision should build the Church thru EVANGELISM.
a. This man misread BOTH words: vision and perish.
b. His whole sermon was based upon a faulty definition of two terms—something that could have been easily resolved simply by looking the terms up in a Bible dictionary.
c. The man who preached this sermon may be skillful in business techniques—and a great motivator and organizer, but not so much in handling the Scriptures.
2. David Legge: “But inherent within that meaning of the word ‘vision’ there is that idea of having a sight, of having a contemplation, of having a dream for the future. I want to define that word for you this morning like this, that vision is this: a picture of the future that produces a passion within you. What is vision? It is a picture that makes your heart and my heart race as we think of what God can do in future days.
a. His definition of “vision” is a dream for the future.
b. He says “I will define this word for you.” However, I would prefer to look up the term for myself. It does NOT mean a man’s dream for the future.
3. A sermon called “Components of a Focused Life” was based on Prov. 29:18 as the text.
a. He spoke of the overall Life Vision – primary purpose of life
b. Life goals – applying my vision of life to each area of my life (long term goals and short term goals)
4. Rick Warren comments in the proverb:
a. MY IMAGINATION INFLUENCES MY ASPIRATION. In other words, your dreams determine your destiny. To accomplish anything you must first have a mission, a goal, a hope, a vision. “Without a vision the people perish.” Proverbs 29:18.
• He sounds more like Oprah Winfrey or Norman Vincent Peale to me… or one of the motivational speakers on PBS who tell you that you can be whatever you want to be!
5. You get the idea. This proverb suffers abuse on every front.
a. The term is used to speak of a man’s vision in the sense of his dreams for the future, personal goals he has set, goals and plans he has made for the church, or a mission board.
b. Unfortunately, the church growth movement, and much of missions work today is based (at least in part) upon a faulty interpretation of this passage.
6. But there is a big problem with the way the proverb is so often used.
a. First of all, Christian evangelism was certainly not on the mind of Solomon, the King of Israel as he wrote.
b. Secondly, there are those who use the proverb to encourage visionary thinking… and making plans and setting goals.
• But the kind of vision Solomon had in mind was a vision (revelation) whose source was the LORD God.
• The kind of vision the “church growth” folks or the “motivational speakers” have in mind is a vision that originate in the mind and imagination of man.
• Those are two very different kinds of visions.
c. We are certainly NOT saying that it is wrong to plan or set goals. But this is not the passage to base it on.
7. The meaning of the proverb is that without revelation from God, the nation of Israel would become unrestrained—just like all the other nations.
a. There are good applications and faulty applications.
b. I think Christian evangelism is a faulty application – since it is based on a faulty understanding of the term “perish.”
c. But it might be a good application to note that when believers today are not reading God’s Word (His revelation to us), our Christian life could become unrestrained… and go into disorder.
d. We NEED God’s Word for our daily bread.
e. Amos 8:11 – Amos warns of a famine of the Word of God! That will result in chaos among God’s people. They starve spiritually.
f. Hos. 4:6 – “My people are destroyed for a lack of knowledge of God.”
g. How awful to see the dead liberal churches of our day. When the Word of God is no longer taught, there is disorder and a lack of restraint among the people.
1. Conversely, he that keepeth the law is happy.
2. The one who keeps (guards; pays attention to; obeys) God’s Word will NOT have a disorderly Christian life. He will not be unrestrained. The Word has a restraining effect in our minds and hearts.
3. Instead of being unrestrained, out of control, and suffering the consequences of such behavior, the one who keeps God’s Word will be blessed.
a. The term translated “happy” is usually translated “blessed.”
b. The one who obeys God’s Word is blessed of God… and thus joyous and happy.
c. The one who obeys the Word has an orderly life—and order brings joy. Disorder brings chaos.
d. Psalm 19:11 – “Moreover by them is thy servant warned: and in keeping of them there is great reward.”
Proverbs 29:19
A Servant will Not be Corrected
Introduction:
1. This passage speaks of the correction of servants.
2. But in reality, it is really a study in human nature.
3. Solomon’s point is simple: Words don’t always work.
1. “Servants” defined
a. The term used here refers either to an abject slave or a household servant.
b. It can also refer to a subject (a king’s subjects/ servants).
c. It is a term used of those who serve and worship God. (translated “servants” of the Lord).
d. In our proverb, it seems very unlikely that Solomon had servants of God in mind.
e. Rather, he is speaking of human authority – a master/slave relationship or a king/subject relationship.
f. Thankfully slavery no longer exists in the US; but some wealthy believers may still have household servants. This would apply.
g. But for the rest of us, the best application we can make is in the work world and those who work under us or provide service for us.
2. A servant “will not be corrected by words.”
a. Corrected defined: instructed; chastened; warned; disciplined.
b. Servants, employees, and subjects of a king (citizens of a country) do not always take correction well.
c. This is human nature.
d. Though correction is designed for our good, we don’t usually like being corrected.
e. Ps. 141:5 – “Let the righteous smite me; it shall be a kindness: and let him reprove me; it shall be an excellent oil.” Correction and reproof are extremely valuable… and should not be rejected.
f. Prov. 17:10 – “A reproof entereth more into a wise man than an hundred stripes into a fool.”
• Verbal correction when received will spare us from a whipping—something more severe.
g. Prov. 13:18 – “Poverty and shame shall be to him that refuseth instruction: but he that regardeth reproof shall be honoured.”
• Reproof and correction lead to honor and spare us from shame.
h. A servant (worker; employee; student; citizen) SHOULD respond well to correction. It is good for them.
i. However, Solomon’s proverb tells us that they don’t always respond well to correction.
3. “Words” ought to be the first method of correction.
a. Prov. 15:31 – “The ear that heareth the reproof of life abideth among the wise.”
• The wise servant or citizen will hear the verbal correction and respond in a right way.
• That is the way of wisdom.
b. Prov. 24:25 – “But to them that rebuke him shall be delight, and a good blessing shall come upon them.”
• Words of correction ought to be a delight to those who are verbally corrected. You were just spared from something much worse!
4. But unfortunately, Solomon tells us that verbal correction doesn’t always work.
a. Some servants will NOT be corrected by words.
b. And once again, remember that these are proverbs.
c. This statement was not intended to cover every possibility.
d. Solomon is simply stating that there are cases when a servant will not be corrected by words.
• He isn’t saying that servants are never corrected by words. That is not true.
• Often servants (students; citizens; employees; etc.) are corrected by words. That’s the ideal.
e. Our proverb teaches us that the ideal is not always achieved. Sometimes people do not respond well to verbal rebuke or verbal correction.
1. In this part of the proverb, Solomon inserts the fact that the lack of response to a verbal correction is not always due to a lack of understanding.
a. Some people may fully understand the correction and still not answer.
b. Answer – He may not answer (respond) in an appropriate way, which here might include a change of behavior, attitude, or a change in the way they are working on a project.
c. Not everyone responds to correction with the appropriate and obedient changes.
d. They heard, they understood, but they continued to do it their way… which just happens to be the wrong way.
e. You would not want this kind of guy folding parachutes in a factory.
f. You would not want this kind of guy preparing your medications.
2. Lessons from the proverb:
a. Don’t assume that because you have given the proper instructions and corrections that those instructions are being followed.
• Those in positions of leadership had better double check.
• Perhaps your employee heard and understood the correction but likes to cut corners.
• Perhaps he doesn’t like the way you want him to do it. It’s way too much work… so he continues to do it his way.
• Perhaps he heard and understood, and just forgot – and needs to be gently reminded.
• Don’t assume that because you gave some instructions or correction to your kids that they have followed through on them. Double check.
b. If words don’t work, though not stated, it is implied, that more drastic means may have to be used to make the corrections.
• In this case, the servant was not corrected by words because he is lazy or rebellious and refuses to work.
• Perhaps he is a procrastinator and keeps putting the corrections off until tomorrow.
• Perhaps force is the only language he will ever respond to.
• For the employee, words of correction may not work; not getting a raise might work better… or losing his job.
• For the student, verbal correction may not produce the desired results; an “F” on his report card may be a better motivator.
• For a child, words of reproof may not be as effective as a spanking.
• When words don’t get the job done, other means may be required. That’s Solomon’s implied point.
• Without the option of a more severe form of reproof (some sort of penalty), words will fall on deaf ears and those words will be hollow and empty.
• Could you imagine if there were no penalties for breaking the speed limit? Cars would fly down the highway. The words of the police and the speed limit signs would be but mere suggestions.
• This is human nature: words don’t always work.
c. And isn’t this the way God deals with us as His sons?
• God has given us His Word and He expects us to answer it right away—by obeying it.
• But if we who claim to be His servants hear His words with our ears, and understand it intellectually, yet do not obey, doesn’t God have many other means of getting our attention?
• Heb. 12:5-6 – God chastens… and He scourges… and He has 1001 other ways to “influence” our behavior.
• How much better to respond to His words of correction right away in faith and obedience!
d. The lesson we can all take from this proverb is to respond to correction the right way—in an appropriate way—by making the corrections and doing our job in accordance with the company policy and regulations.
Proverbs 29:20
Hasty Speech
Introduction:
1. This is a simple proverb that makes one statement: men who are hasty with their words are fools… even worse.
A Man Hasty in His Words
1. SEE:
a. Here Solomon highlights a particular individual for observation.
b. The word see means “take a look at;” perceive with your eyes; observe; look and learn.
c. It is often translated “behold.”
d. Solomon is setting before our eyes (figuratively) a picture of a specific kind of person.
2. MAN: He uses the word for a man (a male), but of course, the proverb applies equally well to women.
3. HASTY: to be pressed (for time); to make haste; eager; hurrying or running without purpose.
4. WORDS: The term refers to speech, and not to individual words.
a. He is not speaking about someone who pronounces words quickly so much as a person who speaks without taking time to think.
b. Sometime Southerners think we Yankees talk fast. That’s not Solomon’s point… and people in England think all Americans talk slowly.
5. “A man hasty in his words”
a. Solomon has in mind the person who is always eager to interject something into the conversation; he is quick to give his opinion; he is quick to judge and draw conclusions; he is in a hurry to blurt something out.
b. His words are thoughtless and reckless. His words can be hurtful, destructive, and malicious.
c. This man is often inconsiderate, insulting, inaccurate, ignorant, but a know-it-all, rash, insensitive, selfish, proud, or a combination of the above.
d. We have seen this person before in the book of Proverbs.
6. God is the opposite of this man.
a. Isa. 31:2 – Isaiah says that God never has to “call back His words.”
b. God has never spoken a word that He regretted or had to change, fix, or apologize for.
c. But the man hasty of words is constantly pouring out words that prove to be foolish, inaccurate, or poorly worded or poorly timed.
d. God’s Word is perfect. Ours are not. Hence, there is the need for taking time to speak.
Examples of a Man Hasty in His Words
1. Prov. 10:19 – In the multitude of words there wanteth not sin.
a. There is no lack of sin – in other words, there is a lot of sin that flows from the mouth that never stops talking.
b. Ecc.10:13 – his words begin in folly and end in mischievous madness… but they keep on flowing…
c. In other words, the fool begins to speak folly… but it grows into more and more evil.
d. Like a fire that starts off as a little spark… and increases in heat and intensity and destruction. So too is the speech of the fool.
e. Jas. 3:2 – In many things (said) we all offend. The mouth has a tendency to say things that offend and hurt others; and it is sin to willfully do so.
2. Prov. 14:29 – A hasty spirit results in a hasty mouth; and it exalts folly.
a. The one who has a hasty spirit (easily agitated; easily angered) has a tendency to have a hasty tongue as well. It is his nature.
b. And that results in much trouble. Here Solomon notes that it results in exalting folly. It ends in foolish behavior.
c. A hasty spirit may be easily angered… and then hastily pours out angry words that result in a fight—verbal or physical.
d. Lots of fights begin in barrooms because people who have no control over their spirit or their tongues say things that get others angry at them… and a fight begins… often over something incredibly foolish—over a cigarette… over a sports team… over a comment made about a girlfriend…
3. Prov. 15:2 – His mouth “pours out foolishness.”
a. Pours: Bubbles out like water from a spring (no end!)
b. He pours out EVIL things (15:28) There is usually a connection between folly and evil.
c. He pours out foolish talking and jesting which is not convenient.
• Eph. 5:4 – “Neither filthiness, nor foolish talking, nor jesting, which are not convenient: but rather giving of thanks.”
• He eventually begins to spout out off colored jokes, or speaks about things that should not be spoken of.
• Eph. 5:12 – “For it is a shame even to speak of those things which are done of them in secret.”
• There are some things that should never be spoken of… but when you never stop talking—those things seem to come out—without thinking.
4. Prov. 18:13 – He answers before he has all the facts.
a. Here is another way a man manifests “hasty speech.”
b. He speaks out immediately without hearing all the facts.
c. He may judge a situation with only having heard one side of the story. That’s hasty speech.
d. He may give a definitive answer before all the facts have been gathered.
e. It is human nature to jump the gun, speak before you have all the facts, and to make assumptions based on a few pieces of information, and thus make up our minds on the matter… before we hear the whole question… or the whole story… or all the details.
f. There are times when that might not make much difference, but there are other times when it can mean disaster! (war among nations… between friends… in a local church!)
g. Hasty speech can ruin friendships and fellowships.
h. Hasty speech is foolish and SHAMEFUL.
i. Shame on us when we speak without thinking… without hearing both sides… without getting all the facts.
5. Prov. 18:7 – His mouth is his destruction. (ruin)
a. A fool’s mouth is his destruction. It will not only hurt others it will be the ruin of the fool himself.
b. The fool will regret having spoken too hastily.
c. There are some good examples of this destruction—the guilt, shame, and ruin it caused to the one who spoke too hastily.
• Judges 11:30 – Jephthah made a hasty vow to God that he greatly regretted later.
• Mark 6:22 – Herod promised the daughter of Herodias anything she wanted up to half the kingdom. She asked for the head of John the Baptist. Herod greatly regretted his hasty speech.
1. In the book of Proverbs, there are only two kinds of individuals who are worse than the fool.
a. The man who is wise in his own eyes (Prov. 26:12).
b. The man who is hasty in his words (Prov. 29:20).
2. The man who is hasty in his words is unlikely to be corrected.
a. A fool has a better chance of being corrected.
b. Sometimes fools are aware of their shortcomings and can be corrected.
c. But the man who has no control over his spirit or his tongue will never be corrected.
3. THEREFORE – The Bible gives us some words of counsel:
a. Prov. 29:11 – “A fool uttereth all his mind: but a wise man keepeth it in till afterwards.”
b. Ecc. 5:2-3 – “Be not rash with thy mouth, and let not thine heart be hasty to utter any thing before God: for God is in heaven, and thou upon earth: therefore let thy words be few.”
c. Jas. 1:19 – “Wherefore, my beloved brethren, let every man be swift to hear, slow to speak, slow to wrath.”
Proverbs 29:21
A Servant Becomes a Son
Introduction:
1. This proverb is a bit problematic in its interpretation because of one Hebrew word, (ma·nôn) translated “son.”
2. This Hebrew word is used only once in the Bible, so there are no other passages to compare and see how it is used elsewhere.
3. And the problem concerns the meaning of the word.
4. The interpretation of the proverb hinges on the meaning of that one ancient and obscure Hebrew word, ma·nôn.
1. The first part of the proverb is relatively easy to understand.
2. Solomon is speaking about bringing up a servant from a child.
a. In those days, many households had “servants.”
b. It was a form of slavery, but in Israel, more like domestic servants… and they were considered part of the household.
c. God never condoned or approved of slavery—contrary to many critics of the Bible.
d. What God did was take a social issue and regulate to avoid abuse.
e. Remember, the purpose of the Bible is spiritual. It was not written to promote one political, social structure, or economic system.
f. Hence, God regulated the prevalent practice of slavery in such a way that it was more like domestic servants in Israel… so they were treated humanely and with kindness.
g. Jas. 5:4 – “Behold, the hire of the labourers who have reaped down your fields, which is of you kept back by fraud, crieth: and the cries of them which have reaped are entered into the ears of the Lord of sabaoth.”
h. Eph. 6:9 – “And, ye masters, do the same things unto them, forbearing threatening: knowing that your Master also is in heaven; neither is there respect of persons with him.”
i. Col. 4:1 – “Masters, give unto your servants that which is just and equal; knowing that ye also have a Master in heaven.”
3. The “servant” in this proverb is one who was evidently the son of a domestic servant, and thus was born into servanthood.
a. Thus, the lord of the household (in a sense) brought up this servant from a child.
b. The parents brought up the child as parents; they taught the child to be a good person.
c. But the lord of the household would be responsible to train up the child to be a good servant.
d. So keep in mind that Solomon is not talking about the responsibility of the parent here, but of the responsibility of the lord of the household.
4. The proverb speaks of a household lord who brings up his servant in a particular manner: “delicately.”
a. The expression, “delicately bring up” is one word in the Hebrew.
b. This Hebrew word also occurs only once in the Old Testament, but its meaning is not in question.
c. This word means to “pamper, to indulge, to treat delicately, treat another with extreme or excessive care and attention.”
5. Thus, the first part of the proverb speaks about a lord of a household who pampers his servants.
a. He indulges them. He doesn’t train them to be good servants.
b. He doesn’t train them to be diligent workers.
c. Instead, he pampers them… indulges them… spoils them…
d. If the lord of the household wanted good servants to work on his farm, he had to train them to do so—not indulge and pamper them.
e. If the lord of the household wanted good servants to help his wife with the household chores, then the servants had to be trained to do so… not pampered.
f. Pampering is the opposite of good training.
6. Solomon has warned AGAINST a lack of training for sons often in Proverbs.
a. Prov. 29:15 – (a child left to himself bringeth his mother to shame.”
• There is shame to be had when good training was NOT provided. Even that doesn’t guarantee a good outcome.
• But note that good training involves BOTH a rod (spanking) and reproof (counseling).
• That is not pampering. That is just good discipline.
b. Prov. 29:17 – Correct thy son and he shall give thee rest.
• A son is not to be pampered, but corrected when he does wrong or is headed in a wrong direction.
• This principle of training the youth should have been applied to household servants as well. They were to be lovingly but firmly guided—not pampered.
c. Prov. 22:15 – Folly is bound in the heart of a child.
• The rod of correction drives folly out of a young child… whether the child is a son or a household servant.
d. This principle used to be incorporated in public schools in this country.
• Teachers and administrators used to discipline children under their care. That is no longer the case.
• Today, they are pampered—and the results are obvious.
• Today children are well versed in their rights, and in sexual issues, and are high tech savvy.
• But when it comes to being diligent and hardworking, being moral, and being self-controlled, not so much.
e. The particular example Solomon uses is that of the lord of a household.
f. The broader application of the principle found in our proverb speaks of those in charge of training children (in various settings) are not to pamper them, but are to train and discipline them for their own good. It will serve them well in life.
1. The second part of the proverb is more difficult to understand because of the uncertainty of the meaning of the word translated “son.”
2. What the proverb SAYS is that “he that pampers his servant from a child shall have him become a (ma·nôn) in time.
3. There are a couple of different interpretations based upon using different definitions for the Hebrew word (ma·nôn).
a. Strong’s Concise Dictionary defines it only as “son or heir”
b. The Enhanced Strong’s Lexicon defines it as “grief; thankless,” but notes that it is translated “son” once in the KJV.
c. Dictionary of Biblical Languages defines it as “unmanageable, hard to control, deficient to proper order.”
d. The Complete Word Study Dictionary lists both definitions (1) son, heir, and (2) grief.
e. There is not perfect clarity on meaning the term. This gives rise to two different interpretations:
4. The first view interprets the proverb to mean the following:
a. The master who takes good care of his servant from a child (bringing him up in love and care) will over time discover that the servant is like a son to him. They will have almost a father/son bond in the end.
b. The example of Abraham and Eliezer is used to illustrate this interpretation.
c. The problem with that view is that the word “delicately” does not mean lovingly and with compassion. It means “pamper or indulge.” It is clearly a negative meaning.
d. It does not fit with the context of the book of Proverbs to say that pampering and indulgence would have a good result… turning a servant into a son.
e. It does not fit the immediate context of training a son in the same chapter (vs.15, 17) and elsewhere in the book where the emphasis on child training is on diligence and discipline, not on pampering and indulgence. Those are opposites.
5. The second view (one that fits the context much better in my opinion) states that the master who indulges his servant from a child (by not disciplining and training him to be a good worker) will have him become a (ma·nôn) – namely, (according to several Hebrew dictionaries) “unmanageable, a moral character that is deficient to proper order, a grief and sorrow because of the pampering.”
a. This view fits better with immediate context of the importance of discipline in training children.
b. It also fits better with the greater context in the book of Proverbs on other passages teaching the same thing.
c. This view would likely understand the term “manon” to be understood as unmanageable or a grief because of a lack of training.
d. However, this view does not require that we understand “manon” to mean unmanageable. It could also be understood as “son.”
• If that is the case, then the meaning is this: The one who pampers his servant from a child will discover him to become like a son in this sense: he will not want to be treated like a servant but a son. He will grow up having expectations of a son—and hence, demand a more pampered lifestyle later on in life.
• In other words, it is a warning to the one training a servant NOT to pamper… because the result is that your servant may grow up unwilling to serve. He will become unmanageable and thus a grief to the master… just as a child who is pampered results in the grief of the parents.
• There would be good applications here to an employer today too. If you pamper your employees, you may discover that at length (over time) you are not helping them to be better workers… but lazy rather than diligent workers.
• There would be good application to teachers too. If you pamper and indulge your students, (and treat them as your old buddies) they will expect the pampering to continue. And when you want them to get down to diligent study, you may discover that you have actually corrupted their study habits. Many young teachers make this mistake early on—trying to be a friend of their student before they establish themselves as the authority figure in the classroom.
• We have a proverb in English that is not identical, but is similar: familiarity breeds contempt.
Proverbs 29:22
An Angry Man
Introduction:
Solomon has much to say about anger and angry men. None of it is very flattering.
1. An angry man
a. Everybody gets angry… every day something arises that gets us angry.
b. But most believers get angry, confess it, and forsake it and get back into fellowship with God.
c. However, the angry man refers to a person who is characterized by anger. His life is controlled by anger—not the Holy Spirit.
d. He is simply an angry person. Everything seems to get him angry—from the tiny and insignificant to the real problems and everything in between.
2. Prov. 25:28 – “He that hath no rule over his own spirit is like a city that is broken down, and without walls.”
a. This man has no control over his spirit… he cannot rule his own spirit. His spirit rules him.
b. Spirit: Inner disposition; impulse; seat of emotions; temper.
c. He has no self-control. His inner impulses dominate in his life. He is a slave to sin… a slave to his impulses.
d. This is the kind of person Solomon is describing.
e. He is a pitiful man indeed. He is like a city whose walls are all broken down.
• Through a lack of taking care of his walls, they all fell down.
• That leaves the city open to attack from any direction.
• So too is the angry man who has no control over his spirit… the spirit of anger.
• He is really in a dangerous position – vulnerable to all kinds of attacks… and defenseless against them.
3. Stirs up strife
a. There are consequences to walking in the flesh instead of walking in the Spirit.
b. The fruit of the Spirit is love, joy, peace… and temperance or self-control.
c. The fruit of the flesh includes such things as: Hatred, variance (contention), emulations (jealous anger), wrath, and strife.
d. Our proverb tells us that the person whose life is characterized by anger will also be characterized by STRIFE.
e. Anger stirs up strife.
f. When a person is angry, he says angry things to others and that causes others to get angry in return. It stirs up strife.
g. Other proverbs teach the same truth.
• Prov. 15:18 – A wrathful man stirreth up strife: but he that is slow to anger appeaseth strife.
» The wrathful man stirs up strife wherever he goes.
» Strife seems to follow him. And he probably assumes that it is everyone else’s fault… but it isn’t.
» He simply cannot escape the consequences of his anger and wrath.
» But the good news is that strife can also be appeased – diminished by being SLOW to anger.
» This is what James tells us to do—to BE.
» Jas. 1:19 – “Wherefore, my beloved brethren, let every man be swift to hear, slow to speak, slow to wrath.”
» There are evil consequences to being hasty of anger; there are good consequences to those who are slow to anger. Take your pick!
• Prov. 26:21 – As coals are to burning coals, and wood to fire; so is a contentious man to kindle strife.
» Not only does an angry man stir up strife (get it started). He also keeps it going!
» His lack of self-control and his angry spirit add fuel to the fire once the strife begins.
» As long as he remains in the mix, fuel will continually be added… more coal… more wood tossed in.
» Thus, to end the strife there are two alternatives:
a. The angry man can repent.
b. The angry man is cast out. Get rid of him! Let him know that he is no longer welcome.
1. The furious man (another way of describing the angry man) abounds in transgression.
a. He not only stirs up strife; he stirs up sin.
b. He creates an atmosphere for cursing and saying unkind and unthoughtful things to others.
c. He creates an atmosphere for more hostility, breaking things, fighting, divorce, division.
d. Common sense and the ability to foresee the consequences of his words and action are clouded by his anger.
2. Lev. 24:10-11 – Anger can result in speaking words of blasphemy.
a. The son of a Jewish woman who had an Egyptian father was in a heated argument with another Jew.
b. In the heat of the argument, the man blasphemed the name of the Lord.
c. Vs. 12-14 – God’s mind on the matter: he was to be stoned to death.
d. The fact that he spoke in anger and without thinking did not excuse his actions.
e. He was guilty… and it was too late to take it back.
3. Matt. 5:21-22 – Jesus taught that anger was the same sin as murder.
a. Murder arises out of anger.
b. Anger is tolerated and allowed to fester in the heart.
c. Thus, it increases with intensity and gets out of control.
d. That uncontrolled passion can lead to murder—and has countless times throughout history.
e. Matt. 15:19 – Murder arises out of the heart… a heart full of uncontrolled passion… anger… jealousy… resentment.
f. Anger can boil up inside only to a point. Then it boils over into overt action… and in this case, murder.
g. If we don’t deal with sins of the heart (like anger) at its initial stages, it may get to a place where it becomes out of control… where we no longer have the capacity to restrain it.
h. That doesn’t mean we are not responsible for our actions—we are. We should have stopped it when it first began to arise.
i. Jesus also said that lust, if allowed to fester in the heart can easily boil over into adultery.
j. Thus, we should be concerned about what we allow in our hearts.
4. Prov. 14:17 – He that is soon angry dealeth foolishly: and a man of wicked devices is hated. (Cf. vs.29)
a. Here Solomon describes the man (or woman or child!) who is soon angry…
b. He is short tempered… hot headed… flies off the handle… short fused… easily irritated…
c. The man who has no control over his temper is continually doing and saying foolish things that he regrets later.
d. But later is usually too late.
• You cannot un-ring the bell. Often the immediate damage done through an outburst of anger is irreversible…
• The cruel words have already pierced someone’s heart.
• The door you punched is still broken.
• And the little eyes and ears who heard it all and observed it all may never forget.
e. Prov. 14:29 – His words and deeds “exalt folly.”
• He says and does hurtful and foolish things.
• And in doing so, he is exalting folly – behaving as if he thought it were a good thing.
• The man who is quick tempered is himself a FOOL.
5. The anger of the furious man leads to all kinds of sinful and foolish words and deeds.
a. This man ruins his relationship to his friends, his marriage, his career.
b. Uncontrolled anger affects every relationship.
c. It makes many ripples that have long lasting and far reaching effects.
6. Prov. 22:24 – “Make no friendship with an angry man; and with a furious man thou shalt not go: 25Lest thou learn his ways, and get a snare to thy soul.”
a. For the observers and victims of the angry man, Solomon has some advice: don’t make friends with such people!
b. Separate from them. Stay away.
c. If you become close friends with them – sooner or later you will become the object of his wrath and venom. You will become yet another victim.
Proverbs 29:23
The Proud and the Humble
Introduction:
1. This proverb covers a familiar theme in the Scriptures: pride and humility.
2. However, our proverb approaches the subject from a different direction.
3. Very often the Bible speaks of the fact that God puts down pride and God exalts humility.
4. But this proverb highlights the fact that both pride and humility have built in consequences. And the consequences are the opposite of what one might think.
1. Pride actually brings a man down.
2. The point here is that pride seems to accomplish the opposite of what it is… of what it intends.
3. Pride is self-exaltation.
a. Pride defined: Arrogance; pomp; swelling; haughtiness; conceit; highness; rising up.
b. It is used to describe the fact that God is high and lifted up. When used of God this term is sometimes translated “majesty” or “excellency.” (“Ascribe ye strength unto God: his excellency is over Israel, and his strength is in the clouds.” Ps. 68:34)
c. It is perfectly appropriate to speak of God’s majesty and excellency, for He alone is worthy.
d. It is certainly not appropriate to view SELF in that same light. We are not worthy.
4. And whether or not we want to admit it, we are all afflicted with pride.
a. We might manifest it in different ways.
• Some folks think they are smarter than everyone else.
• Others think they are better looking than anyone else.
• Some think they are cooler and hipper than anyone else.
• Some think they are more successful than anyone else.
• Some pride themselves in the fact that they are richer than others.
• Some exalt themselves thinking they are more famous than anyone else.
• Some think they are more popular than anyone else.
• Some even foolishly pride themselves in being more humble than anyone else.
• And worst of all by far, some people think they are more spiritual than anyone else.
b. Pride comes in all sizes and shapes.
• Some folks wear expensive clothing and jewelry and drive a fancy car in order that men might LOOK at them and think highly of them… (that’s pride).
• Other folks might purposely wear old beat up clothes and drive an old beat up car in order to LOOK humble… so that people will think of them as humble… (that’s pride too).
• They are both forms of pride… one overt and one covert. They both want men to think HIGHLY of them.
• Kings who live in palaces pride themselves that their palace is bigger and better than the king next door.
• Peasants who live in grass huts pride themselves in the fact that their grass hut is bigger and better than their neighbor.
• Pride affects us all – from all walks of life – in every country – in every age. It is human nature.
c. And just because we don’t manifest every form of pride, that doesn’t mean that we are not a proud person.
d. It is a sin that has infected and affected every one of us.
e. We all look down on somebody or some group of people and consider ourselves to be better than them… a notch or two above.
5. Proud men, women, and children like to EXALT themselves in their own eyes, and in the eyes of others.
a. Pride causes us to be SHOWY about something we have that others don’t have.
b. Pride causes us to be SHOWY about something we can do that others can’t do.
c. Pride causes us to want to BOAST about self… who we are… who we know… where we’ve been… what we’ve done… how many people we have led to Christ… how much we give… how dedicated we are to serving God… how good we are at something… we can even boast about how much we love God… how spiritual we are.
d. It is an insidious sin. It seems to manifest itself in our words and actions before we even realize what we are doing!
e. It’s the kind of sin we have to keep on confessing over and over… because it keeps on popping up.
f. And it keeps on popping up because deep down inside we LOVE to exalt self. Nothing is more pleasing to the fleshly heart and ear than to hear applause and praise for SELF.
g. We LOVE to think of self as superior in something (baseball; singing; art; sales; looks; teaching; parenting; politics; etc.)… and we love even more to be recognized by others as being superior.
6. But our proverb teaches us that pride is dangerous.
a. It is dangerous because as much as we love to exalt self and boast of self, there is something about the nature of pride itself that has the tendency to do the opposite of exalting self.
b. Some passages imply that GOD puts down the proud.
• Jas. 4:6 – “But he giveth more grace. Wherefore he saith, God resisteth the proud, but giveth grace unto the humble.” (I Pet. 1:5-6 says the same thing.)
• Prov. 16:18 – “Pride goeth before destruction, and an haughty spirit before a fall.” (judgment)
• Prov. 18:12 – “Before destruction the heart of man is haughty…” (judgment)
c. Our present proverb seems to imply that it is pride itself that brings a man low.
d. For example, if an employer has two equally qualified candidates in line for a big promotion to vice president, who will he pick, the proud, arrogant man or the humble one?
• People don’t like proud people.
• Even though we are all afflicted with it to one degree or another, we don’t like it when we see it in someone else.
• Pride does not help build friendships and good relationships with others. It ruins relationships.
• The business owner is aware of that and with two equally qualified candidates, one man’s pride will probably tilt the decision the other way.
• His pride brought him low.
• If you are trying to get a promotion, don’t be proud.
e. If you are trying to make friends, don’t be proud.
• Don’t be a “know it all;” don’t pretend that you are “Mr. Cool Guy”.
• Don’t sing that old song, “Anything you can do I can do better!”
• People don’t like pride in others. Pride is certainly not the way to make friends and influence people.
• It is the way to turn people off and to lose friends. Pride will bring you low!
f. Another danger of pride is the tendency to exaggerate one’s accomplishments…
• We might exaggerate in order puff self up… to exalt self… so that people will think highly of us.
• However, those exaggerations also have a tendency to be exposed. And when they are exposed as exaggerations or outright lies, it deflates us very quickly in the eyes of others – like a puffed up balloon that gets popped.
• Prov. 11:2 – Solomon put it this way: “When pride cometh, then cometh shame…”
• It is shameful to be exposed. The proud man is brought low (which can mean humbled or humiliated). This man is humiliated.
• It is difficult to rebuild trust once we have been exposed as being a “less than truthful” person.
1. Humility actually brings a man up to the place of honor.
2. The humble person is not SEEKING to be exalted. He is not seeking honor to himself. (That would be pride.)
3. But in God’s providence, it often turns out such that the lowly IS exalted… the humble man IS lifted up.
4. Solomon has spoken of this before:
a. Prov. 3:34 – “Surely he scorneth the scorners: but he giveth grace unto the lowly.”
b. Prov. 15:33 – “The fear of the LORD is the instruction of wisdom; and before honour is humility.”
c. Prov. 18:12 – “Before destruction the heart of man is haughty, and before honour is humility.”
5. God’s order is so very different from ours.
a. Matt. 23:11-12 –
• In man’s sight, greatness is being lifted up – exalted to a high position as landowner, part of the aristocracy, and ultimately as a king.
• In God’s sight, greatness is being a lowly servant.
• And the one who has God’s mind on this matter will humble himself.
• And that is the one God will exalt.
b. Andrew Murray’s definition: “Humility is perfect quietness of heart. It is to expect nothing, to wonder at nothing that is done to me, to feel nothing done against me. It is to be at rest when nobody praises me, and when I am blamed or despised. It is to have a blessed home in the Lord, where I can go in and shut the door, and kneel to my Father in secret, and am at peace as in a deep sea of calmness, when all around and above is trouble.”
• That is greatness in God’s sight.
6. God is looking for men, women, and children that are lowly in mind and heart… instead of the proud, arrogant, know it all.
a. Isa. 66:2 – “For all those things hath mine hand made, and all those things have been, saith the LORD: but to this man will I look, even to him that is poor and of a contrite spirit, and trembleth at my word.”
b. Isa. 57:15 – “For thus saith the high and lofty One that inhabiteth eternity, whose name is Holy; I dwell in the high and holy place, with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones.”
Proverbs 29:24
An Accomplice to a Crime
Introduction:
1. This Proverb speaks of a “partner in crime.”
2. It must be understood in light of the Law of Moses, and Lev. 5:1 in particular.
3. It serves as a warning about the dangers of being an accomplice to a thief.
1. Partner
a. The term partner means: To divide; to share a portion.
b. Prov. 17:2 – it is used of sharing an inheritance.
c. I Sam. 30:24 – It is used of sharing the spoils of battle.
d. Num. 26:53 – It is used of dividing up the land of Israel among the tribes.
e. II Sam. 6:19 – It was used of dividing up the food for distribution at feasts and festivals.
2. Partner with a thief
a. One who is a partner with a thief is an accomplice to the crime.
b. He and the thief divide the goods that were stolen.
c. The partner with the thief was not the one who actually took the stolen goods, but he shared in some way in the crime.
d. When the crime was finished and successful, the thief would divide up the goods and the accomplice would get his portion.
e. Perhaps he was the one who distracted others while the pickpocket takes the wallets. They often work in pairs. One partner bumps into a person (accidently on purpose) and distracts him which provides cover for the crime.
f. Or the accomplice could be an extra set of eyes for the thief.
g. There are lots of ways a person could be a partner to a thief.
• The term used for thief simply means a thief… one who commits the acts of stealing. It was used of stealing goods or kidnapping (stealing people).
• Solomon uses the particular example of a thief, but the point he is driving at in this proverb would certainly apply to many other kinds of crimes as well.
• You could be an accomplice to a drug deal, to a murder, to extortion, or even to some sort of deception or a lie.
3. Hateth his own soul
a. The term “hateth” means to hate; detest; to be hostile towards; to be an enemy.
b. In other words, the accomplice to this crime hates his own soul.
• Soul – the inner man; the inner life.
• The term is often used of the overall life of the person.
• That seems to be the usage here: his life.
• Thus, Solomon is saying that the accomplice to a crime becomes his own enemy.
• It is true: we can be our own worst enemy. That is the case for the accomplice to the thief.
c. By aiding a thief, the accomplice is working against his own good… against his own well-being.
d. Solomon used this kind of language for several kinds of sins. Some sins we commit (while there may be an immediate gratification), in the long run work AGAINST us… they work against our own soul… our own life. WE become our worst enemy when we engage in certain activities.
• Prov.6:32 – Adultery
• Prov. 8:36 – Rejecting words of wisdom (vs. 33-36)
• Prov. 15:32 – Despising instruction
• Prov. 20:2 – Provoking a king
e. We could add many more crimes and sins that work against us… that turn us into our own enemy… working against our soul. (like lying; pornography; drugs; cheating; etc.)
f. It is also dangerous because being an accomplice to a crime is often the first step in becoming a criminal. It is a learning process and next time around the accomplice actually commits the crime.
4. The lesson here is that you don’t have to be the one who actually commits the crime. Aiding and abetting or being an accomplice in any way also brings guilt. This is elaborated on in the second part of the proverb.
1. I take this to be a synthetic parallelism, a poetic form in which the second part of the proverb adds to or builds upon the thought in the first part. (as opposed to synonymous or antithetical)
a. In the first part of the proverb Solomon spoke about an accomplice to a thief and how that works against his own soul… against his own life.
b. Now Solomon builds upon that thought and elaborates upon a concept that might not be apparent to us in the 21st century, but was probably very obvious to Solomon’s original, Jewish readers.
2. To understand the second part of this proverb it might be helpful to consider the words of Moses, which the Jews living under the Mosaic Law would be familiar.
a. Lev. 5:1 – What Moses describes here is called a “sin.”
b. The setting is a courtroom scene. A crime has been committed and the people involved are standing before the judge.
c. The judge speaks – it is the voice of “swearing.”
• This does not mean cursing or profanity.
• It is a swearing of witnesses… an oath.
• The judge orders all present to tell him what they know about the crime.
• In our courts, we say, “Do you swear to tell the truth, the whole truth, and nothing but the truth, so help you God?”
• Something similar to that occurred in the Jewish courts as well.
d. The law of Lev. 5:1 states that if a person hears the voice of “swearing in” in the courtroom, and is a witness (he either saw the crime committed or knows something about it), if he “does not utter it” (if he refuses to speak up and tell the court what he knows), then he shall bear his iniquity.
• In other words, the one who saw or heard something about the crime and refuses to speak up, he becomes an accomplice to the crime.
• He shall be considered guilty. He bears his own iniquity for being a partner or accomplice to the crime.
e. Of course, the law in Leviticus 5:1 is much broader than only the crime of stealing. It would be applied to any crime.
f. Solomon (who himself functioned as a judge in Israel) would have been very familiar with this requirement of the law.
g. This serves as a backdrop to Proverbs 29:24.
3. “He that heareth cursing and bewrayeth it not…”
a. The cursing in our proverb refers not to profanity, but to the “swearing in” process in the Jewish court system.
b. They were put under oath to tell what they know. The law demanded that they tell what they know.
c. And “bewrayeth” it not.
• Bewray means to inform; to speak information; to speak up; to give a report; to make known.
• The one who knows anything about a crime is required to speak up… to make known what he knows so that justice might be meted out.
• There was no Miranda Law in Israel. They did not have the right to remain silent if they knew something pertinent to a crime. They HAD to speak up and report what they knew.
• Thus, the law recognized no difference between the criminal and his accomplice. Thus, all were required to say whatever they knew when placed under oath before the judge.
• This is why the Lord Jesus, who was silent before the judges, but when the High Priest “adjured” Him to speak, (put under the oath – sworn in) He did.
• And He said, “Jesus saith unto him, Thou hast said: nevertheless I say unto you, Hereafter shall ye see the Son of man sitting on the right hand of power, and coming in the clouds of heaven.”
4. In our proverb, Solomon is picturing a scene where the man who knows something about a theft does not speak up.
a. He knows “who dun it” but he keeps quiet.
b. Moses said that such a person shall “bear his iniquity.” It is SIN and he will pay for his sin if he is discovered.
c. Solomon implies that such a person is actually an accomplice to the crime.
d. He is an accomplice either before the fact (he helped the thief carry out his crime) or after the fact (he helped the thief get away with his crime.
e. Either way, the Scriptures said that such a person – even if he did not carry out the crime himself, is guilty. He is a “partner” in the crime… a guilty accomplice.
f. This was a serious crime too—it could mean that the wrong person is convicted and the guilty party goes free. Justice is trampled over.
g. The one who knows the truth and doesn’t speak up is guilty of promoting injustice.
5. The application to us
a. We don’t live under Mosaic Law, but there are principles that do apply.
b. There may times when it is wrong—sinful—for us NOT to speak up.
c. This would be a sin of omission.
d. For example, right now, the FBI and local police are looking for accomplices to the Boston marathon bombing.
• There are probably people out there who aided these two terrorists. Perhaps they watched out for them. Perhaps they helped them build the bombs or get the materials for the bombs. Perhaps someone else put them up to it—encouraged it.
• There may be others who may not have actually helped them, but knew about it.
• Those accomplices (either active or passive) have a responsibility to speak up and say what they know!
e. Hopefully, none of us will ever be an active accomplice in a crime, but we could inadvertently become a passive accomplice—if we just happen to hear something or see something.
f. As a believer, we ought to LOVE justice and be on the side of justice.
• Keeping quiet hinders the execution of justice. Why would a believer ever want to hinder justice from being carried out?
• Keeping quiet could mean that someone else is blamed and convicted.
• Sometimes it is SIN for us not to speak up when we should.
• We have a God given responsibility NOT to be “partaker of other men’s sins.”
» I Tim. 5:22 – “Lay hands suddenly on no man, neither be partaker of other men’s sins: keep thyself pure.”
» II John 10-11 – “If there come any unto you, and bring not this doctrine, receive him not into your house, neither bid him God speed: 11For he that biddeth him God speed is partaker of his evil deeds.”
g. Prov. 13:20 – “He that walketh with wise men shall be wise: but a companion of fools shall be destroyed.”
• Another good application for us is to avoid fellowship and friendship with criminals in the first place!
• I Cor. 15:33 – “Be not deceived: evil communications corrupt good manners.”
Proverbs 29:25
The Fear of Man
Introduction:
1. The theme of this proverb is the theme of many passages throughout the Scriptures.
2. It is an exceedingly important principle that transcends dispensations. It is equally applicable to believers of every age… except the very first dispensation, the age of innocence, before sin entered the world.
3. The fear of man is the root of all kinds of evil, spiritually.
A. The Fear of Man
1. FEAR:
a. Defined: tremble; shake; terror; horror; panic.
b. This is not the same term for fear that is translated “reverence” and refers to a “godly fear, as Solomon used in Prov. 1:7.
c. It does not speak of worship, piety, or a respect for God.
d. The term used in our proverb speaks of being scared to death—not a reverential fear, but a fear that causes one’s knees to knock and his hands to tremble.
2. Thus, “the fear of man” in our proverb does not speak of a respect or reverence for man; rather, it speaks of being terrorized by man.
a. The fear of man refers to a kind of terror that comes as a result of the behavior of other human beings.
b. The fear of man comes in many different ways.
• It might be the fear of reprisal from the government.
• It might be the fear of peer pressure.
• It might be the fear of religious intolerance – as is the case for many under Islamic rule. They rule with a sword and many under that rule fear the sword.
• It might be the fear of losing one’s job. A cruel and crooked boss has put many under his authority in fear all day long in the workplace.
• It might be the fear of blackmail. Some young people today have been blackmailed into submission out of fear of having certain pictures posted online for the whole world to see.
• For the believer, the fear of man speaks primarily of a fear of opposing the world for one’s faith. It might be a fear to evangelize; a fear of letting others know you are a Christian; a fear of opposing immorality; a fear of being ostracized for our faith; a fear of being labeled a bigot; etc.
c. The “fear of man” takes many forms, sizes, and shapes for the believer—and it always has.
• The world has often used persecution to strike fear in the hearts of God’s people.
• The Middle East is harassing, burning, and executing Christians.
• There has been a mass exodus of Christians (both nominal and genuine) from Egypt, Syria, Iraq, and other countries which has been virtually ignored by the press.
• For many, common sense tells them to leave.
• But for those who stay, they will experience constant pressure to conform and to compromise their faith. That is the danger of the fear of man for the true Christian… and the goal of those seeking to cause Christians to fear.
B. Bringeth a Snare
1. SNARE defined:
a. A trap that lures an animal with bait; a device to capture an animal; that which captures and controls another.
b. It is used figuratively of anything that lures one to ruin and disaster.
c. Obviously, it is being used figuratively here.
d. The fear of man is a trap that lures one to ruin and disaster, spiritually.
2. The fear of man BRINGS a snare.
a. The word translated “bringeth” is used almost 2000 times in the Old Testament. It obviously has many shades of meaning.
b. Its basic meaning is to “give, to exchange, or to place.”
c. It can also have the meaning of “to cause” – which seems to be the way Solomon uses it in Prov. 29:25.
d. The fear of man causes or results in a trap… a snare.
e. It lures men in with its bait, but the end result is a trap.
f. It paralyzes the believer and prevents him from walking as he should.
g. It captures and controls them in the end. They are imprisoned by their fear of man. That is the purpose of the trap.
h. It is a very clever tool of our adversary the Devil.
3. Many people, including godly people, have fallen for this trap.
a. Gen. 12:11-13 – Abraham feared the Egyptians and told his wife to lie and say she was his sister. He was afraid they would kill him.
b. In Gen.20:2, out of fear of Abimelech, he did the same thing.
c. In Gen. 26:6-7 – His son Isaac did the same thing—for fear of being killed by the Philistines. This was the fear of man.
d. Ex. 32:22-24 – Out of fear of the people, Aaron made golden calves to worship. It became a snare unto them for generations.
e. I Sam. 15:24 – Out of fear of the people, Saul obeyed their voice and spared the best of the sheep and cattle, contrary to God’s Word.
f. And what about those who bowed before the image of Nebuchadnezzar in Babylon in the plain of Dura? Surely there were more than just three men there who did not really believe that the idol was worth worshipping. But only three did NOT allow the fear of man to control them. The others fell into the snare.
g. John 9:19 – Out of fear of the Jewish leaders, the parents of the man born blind refused to answer.
h. Gal. 2:11-13 – Peter, out of fear of “them of the circumcision” (legalists from Jerusalem) forsook eating with the Gentiles and demonstrated hypocrisy. And others followed his action. Many were snared.
4. The fear of man keeps some from trusting in Christ.
a. Fear of man and trusting in God are often seen as opposites. Only one can control us at any given moment.
b. John 12:42-43 – Some of the rulers who believed on Christ refused to confess Him publically out of a fear of man. They feared being cast out of the synagogue—and the stigma and persecution attached to that.
c. Fear is an extremely powerful tool. It can control behavior.
A. Whoso putteth his trust in the Lord…
1. TRUST:
a. This also is a very common term. It means to trust; to believe; to have confidence in; to rely upon; to be (feel) safe and secure.
b. It also has a related meaning –
2. The contrast in this proverb is between FEAR and TRUST.
a. This term is used in Psalm 112:7-8 – “He shall not be afraid of evil tidings: his heart is fixed, trusting in the LORD. 8His heart is established, he shall not be afraid…”
b. It is translated “bold” (confidence) in Proverbs 28:1 – “The wicked flee when no man pursueth: but the righteous are bold as a lion.”
B. Shall be Safe
1. SAFE:
a. This word means to be high, lifted up.
b. It often has the sense of being lifted up to a position of strength and power.
c. It also has the sense of being protected; cared for; defended.
• Ps. 20:1 – “The LORD hear thee in the day of trouble; the name of the God of Jacob defend thee…”
• Prov. 18:10 – “The name of the LORD is a strong tower: the righteous runneth into it, and is safe.” (The same term is translated “safe” here. And notice that the safety comes from running to God – the strong tower. The tower lifts them up to a place of safety and protection.)
2. The one who trusts in God (while facing the fear of man) shall be SAFE.
a. The one who stays close to God and honors Him will be safe—regardless of what man may threaten to do.
b. This is the LIE of the devil with respect to his bait and snare.
• Satan seeks to ensnare believers by causing us to fear what men will DO to us if we practice our faith.
• Satan desires the fear of retaliation, imprisonment, beheading, etc., to cause the believer to stop practicing his faith and start walking in lockstep with the world system.
• For Shadrach, Meshach, and Abednego, it meant “bow down to the image” or be cast into a fiery furnace.
• For the pastors today (more likely tomorrow – the next generation), it may mean “stop preaching against homosexuality” or be cast into prison. That is already the law in Canada. It will be coming here soon.
c. But Satan’s lie is this: “if you abandon your beliefs and bow down to my ways, then you will be safe.”
d. Contrary to that, God says, “whoso putteth his trust in the Lord shall be safe.”
e. And it boils down to “whom do you believe?”
• Our actions demonstrate whom we believe.
• The actions of Daniel’s three friends indicated that they believed God. They refused to fall for the snare – the lure and the trap of the devil.
f. But God’s way of safety is not always the same.
• Sometimes God’s safety comes by delivering us OUT OF the persecution (avoiding the persecution)…
• Sometimes safety comes by delivering us THROUGH the persecution (being cast into the furnace but rescued)…
• And sometimes it comes by EXPERIENCING the persecution and being killed (and going to the safety and security of heaven forever).
• But regardless of the means, God’s way results in safety in the end. Satan’s way results in a snare.
3. It is an ongoing battle of the two fears for the believer.
a. Will we choose to live in the fear of man or in the fear of God?
b. Will we choose to live our lives to please men and receive earthly rewards from man… or will we lives our lives to please God and receive heavenly rewards in the life to come?
c. The fear of man is a real and legitimate fear.
• In some places men threaten to kill believers… to kill their families… to burn down their homes… to cause them to lose their jobs… to run them out of town… to be tortured or beheaded.
d. Then there is the fear of God—the fear of displeasing God.
e. If we choose to fear man, we will discover that it is an enslaving fear. MAN will control your will and your soul. It is a miserable life of a cowardly loser.
f. If we choose to fear God, there is FREEDOM of mind, heart, and conscience—even if our body is imprisoned. That is a life of peace and rest of mind and heart.
g. The Lord Jesus challenged His disciples—and us—to consider the seriousness of this choice: “But I will forewarn you whom ye shall fear: Fear him, which after he hath killed hath power to cast into hell; yea, I say unto you, Fear Him.” (Luke 12:5)
h. Psalm 118:6 – “The LORD is on my side; I will not fear: what can man do unto me?”
i. Psalm 27:1 – “The LORD is my light and my salvation; whom shall I fear? The LORD is the strength of my life; of whom shall I be afraid?”
j. Psalm 56:4 – “In God I will praise his word, in God I have put my trust; I will not fear what flesh can do unto me.”
k. Psalm 56:11 – “In God have I put my trust: I will not be afraid what man can do unto me.” (quoted in Hebrews 13:6)
Proverbs 29:26
The Ruler’s Favor
Introduction:
1. This is a simple proverb that contrasts confidence in the ruler as compared to confidence in God.
2. It is similar in this sense to the previous proverb, which also contrasted the fear of man vs. trust in the Lord.
1. The expression literally reads, “many seek the face of a ruler.”
2. SEEK:
a. Seek defined: To search or look for; to inquire; make request; seeking someone’s presence or aid.
b. I Kings 10:24 – “And all the earth sought to Solomon, to hear his wisdom, which God had put in his heart.”
c. Amos 8:12c – “they shall run to and fro to seek the word of the LORD…”
3. FAVOUR:
a. Defined: Literally it means face.
• However, it was most often used in a figurative, idiomatic sense.
• Face was used as a substitute for the person.
• To be “in the face” of a person meant that his face was looking towards you. You have his attention. He is considering your situation… your life.
• A related idiom was to have someone’s face shine on you. That indicated that he was looking upon you in a favorable way… happily rather than angrily.
b. Num. 6:24-26 – The meaning is well illustrated in its usage here – speaking of God’s face. It was desirable to have God’s face shine upon you.
• “The LORD bless thee, and keep thee: 25The LORD make his face shine upon thee, and be gracious unto thee: 26 The LORD lift up his countenance upon thee, and give thee peace.”
c. Thus, seeking the face of the ruler (king) did indicate seeking his favor, as the KJV translates it. It is seeking his approval. It is seeking to have the ruler consider you… consider your situation… your case… and it implies to consider it in a favorable sense.
4. Our proverb speaks of many seeking the face of an earthly ruler.
a. They were seeking the face of the ruler, just as many sought to Solomon—to hear his wisdom.
b. Seeking the face of the ruler was often done to seek his favor, his permission to do something, to seek his approval on a project or a business endeavor, etc.
c. Sometimes subjects sought to the ruler in a legal dispute – such as the two mothers, each of whom claimed the living baby was theirs.
d. Sometimes people sought the presence of the king, simply because being in the presence of the king enhanced their own esteem in their own eyes, and in the eyes of others.
• It increased their prestige.
• It was seen as a way to climb the corporate or royal ladder to be in favor with the king.
• It looked great on a résumé.
e. There were many various motives that drove men to seek the face or favor of the king—some good, some not so good.
f. Often they were selfish… like Haman seeking the favor of the king for his own personal advancement… with no thought for the good of the king or the country.
g. Sometimes, they were noble.
• Esther sought the face of the king in order to save her people from genocide. But it was risky. There was no guarantee that she would receive his favor. She could have been executed.
• Esther 4:16 – “And so will I go in unto the king, which is not according to the law: and if I perish, I perish.”
• Thankfully, Esther not only sought, but received favor from the king.
• Esther 5:2 – “And it was so, when the king saw Esther the queen standing in the court, that she obtained favour in his sight: and the king held out to Esther the golden sceptre that was in his hand.”
5. It is risky seeking the favor of a king.
a. Seeking their favor implies that you are relying upon the goodness of the earthly king to resolve your problem or issue.
b. You are trusting in his wisdom to bring about a good resolution to the issue.
c. It implies that your confidence is in the king.
d. Isaiah 31:1 – There is a “woe” for those who trust in Egypt (the favor of the Egyptian king) to resolve their issue.
e. “Woe to them that go down to Egypt for help; and stay on horses, and trust in chariots, because they are many; and in horsemen, because they are very strong…”
f. It involves TRUSTING in the strength and power of the king and his “horses” (military might).
g. Our proverb tells us that MANY people do it. They seek the ruler’s face and favor to resolve their problems.
h. But even if they get it, it is unreliable – for kings are often fickle and change their minds.
i. As Christians, we can be guilty of this.
• We can rely on the government to bring about a happy resolution to issues of persecution in this country.
• The confidence past generations of Christians had may not be very reliable in years to come. Don’t put your trust in the king… or the president—regardless of his political party—to do what is right for the believer. The world system is not a friend to grace.
• We may no longer be able to have confidence that the Supreme Court will uphold righteousness… will uphold Christian values.
• The king and his court (the three branches of American government) are not reliable sources of help or favor for the Christian.
• In fact, relying upon man’s help may prove to be disastrous.
• Isa. 36:6 – “Lo, thou trustest in the staff of this broken reed, on Egypt; whereon if a man lean, it will go into his hand, and pierce it: so is Pharaoh king of Egypt to all that trust in him.”
1. The second part of the proverb tells us where TRUE justice comes from: the LORD. (Jehovah-God)
2. Judgment defined: Justice; the act of deciding a legal dispute or case; a state or condition of fairness in disputes; doing what is right.
3. The fact that Solomon uses the term for “justice” in the second part of the proverb indicates that the one seeking the ruler’s favor was seeking “justice.”
a. Perhaps it was a case of fairness in the marketplace.
b. Perhaps it was a case of respect of persons or prejudice.
c. Perhaps it was a case of corruption or theft.
d. It could have been a case of unfair business practices that were pushing a certain group into bankruptcy.
e. Perhaps the foreigners in the land (aliens; immigrants), who should have been afforded a legal protection according to the Law of Moses, were being cheated or abused.
f. Perhaps the wealthy landowners were keeping back the salaries of their workers—as James describes.
g. Or perhaps there were Jews living in pagan lands who were being persecuted and discriminated against.
h. There was a natural tendency to seek the favor of the king and trust in the king (government officials) to right every wrong.
4. For countless reasons, people often sought the face (favor) of the king.
a. They wanted the king on their side – to hear their side of the story.
b. They wanted the face of the king to shine upon them and treat them favorably.
c. Who wouldn’t? It is certainly not wrong to seek the king’s favor.
d. Human government was established by God for that very reason – to bring about some sort of a sense of justice and fairness in the land… in ANY land.
e. Rom. 13:1-4 – The powers that be are ordained of God to execute justice.
f. It is not wrong to seek the king’s favor… to utilize the legal system… to participate in government.
5. But the point of our proverb is that if you want REAL JUSTICE, then seek the LORD.
a. How much better is it to seek the favor of the Ruler of rulers.
b. Prov. 21:1 – “The king’s heart is in the hand of the LORD, as the rivers of water: he turneth it whithersoever he will.”
c. God can turn the king’s heart. God reigns OVER any earthly ruler.
d. Haman had the king’s favor—but it didn’t do him much good. God overruled.
e. God is the only One who is reliably and consistently fair and just in all He does.
f. Trusting in a ruler is trusting in a sinner. He may be helpful on some occasions… or he may not.
g. It may be like leaning on a broken reed—that will pierce your hand and provide no support when you need it.
h. Psalm 146:3 – “Put not your trust in princes, nor in the son of man, in whom there is no help.”
i. Psalm 118:9 – “It is better to trust in the LORD than to put confidence in princes.”
j. But trusting in the Lord we will never be let down.
k. The bottom line: if you’re in trouble, if you are facing injustice, if you are being treated unfairly, go to God. You will get justice from Him.
roverbs 29:27
The Just and the Unjust:
An Abomination to Each Other
Introduction:
1. Here we have a simple proverb that speaks to the degree of antagonism between the just and the unjust.
2. Solomon is contrasting two different kinds of men: just and unjust.
3. The just man is one who has been justified by faith, like father Abraham. (Gen. 15:6)
4. The unjust man is an unrighteous man who has not been justified by faith.
5. It is essentially a contrast of a believer and an unbeliever.
a. In the Old Testament, an individual was either saved or lost—just as today.
b. However, the concept of salvation was not as fully revealed in those days as it is today.
c. Often the contrast between the two was seen in their manner of life.
d. This is true today too. The book of James teaches this. If a man has genuine faith, then it will result in good deeds—a transformed lifestyle.
6. Thus, the contrast in our proverb is also between the two different kinds of lifestyles that result from being justified or not.
a. A just man leads a righteous life. His life is characterized by justice, and right behavior.
b. An unjust man leads an unrighteous life. He does not do things the right way. He is unjust and unrighteous in his walk and lifestyle.
1. In the first part of the proverb, Solomon speaks about the attitude of the believer towards the unbeliever: he is an abomination!
a. This is exceedingly harsh language.
b. The term translated “abomination” means that which is especially repulsive, detestable, or abhorrent.
c. Certain actions were called “abominable” in the Old Testament, such as idolatry (Isa. 41:24), homosexual behavior (Lev. 18:22), child sacrifice (Deut. 12:31), and even eating unclean foods (Deut. 14:3).
d. Thus, to say that an unjust man is an “abomination” to the just is using particularly harsh language.
e. The unjust man is detestable to the just man. The godly love righteousness and hate iniquity. (Heb. 1:9a)
2. I understand Solomon to mean here that it is the unjust behavior of the unjust man that is the abomination.
a. As we mentioned earlier, the “unjust” man is a man whose life is characterized by injustice or unrighteousness.
b. In other words, it speaks of an unbeliever… and in particular, his unrighteous manner of life.
c. The unjust behavior of an unjust man might include the following:
• A life characterized by dishonesty
• A life characterized by drunkenness
• A life characterized by immorality
• A life characterized by lying
• A life characterized by theft
• A life characterized by bigotry
• A life characterized by gossip
• A life characterized by foul language
• A life characterized by sin in general
3. An unjust man (a life characterized by sin) is an abomination to the just (a man justified by faith).
a. There will always be conflicts between the two. This is a conflict as old as the hills.
b. Those who are trying to do things the right way will always detest those who are trying to cheat, cut corners, and be dishonest.
c. It is a conflict between light and darkness, right and wrong, morality and immorality, virtue and vice, the just and the unjust.
d. Those who seek to maintain law and order detest those who seek to undermine law and order.
e. Those who seek to honor God and His Word detest the actions of those who seek to reject God and His Word.
f. Those who seek to uphold standards of decency in society detest those who seek to destroy all standards of decency.
g. Believers who seek to lead “a quiet and peaceable life in all godliness and honesty” will abhor the behavior of those who seek to undercut them and bring on persecution (I Tim. 2:1-2).
4. We have all been irritated by the behavior of ungodly and unjust men in the world—and in the church!
a. In the church, we are commanded to reject their fellowship if they refuse to repent.
b. But God did not give the church any authority in the world—not until the Kingdom comes.
c. Today, we have to deal with this kind of injustice and unrighteousness day by day.
d. It is part of life in a cursed earth. We expect it. We suffer through it. We are sometimes hurt by it. There may be nothing we can do about it, but just endure it. We seek to stay away from it and not become entangled in it or contaminated by it.
e. But as long as it exists, the believer still detests it.
f. This is just a fact of life that Solomon lays out for us.
1. There is another fact of life in this proverb: that the believer is equally detested by the unbeliever.
2. And again, it is our behavior that they detest.
a. They don’t care if we believe—as long as we don’t LIVE what we believe.
b. The world doesn’t persecute every believer… only those who LIVE GODLY in Christ Jesus. (II Tim. 3:12)
c. If our behavior is like that of the world, then the world won’t hate us. The carnal Christian is not detestable to the world, only the spiritual believer.
d. I Cor. 2:15 – “But he that is spiritual judgeth all things, yet he himself is judged of no man.” The world cannot understand the spiritual man. Therefore, the world hates us. We don’t fit in with their system. They detest the spiritually minded man who LIVES his faith.
e. John 7:7 – The world detested Jesus Christ: “The world cannot hate you; but me it hateth, because I testify of it, that the works thereof are evil.”
f. The world doesn’t care if we believe; as long as we don’t speak up; as long as we keep silent and keep our beliefs to ourselves.
3. Jesus put it this way: “every one that doeth evil hateth the light.”
a. John 3:20 – Darkness hates the light because light exposes darkness.
b. And yet, that is exactly the reason why God put us here in the world – to shine in the midst of darkness… that others might come to the light.
c. A few will come, but for the most part, darkness hates the light; or to use Solomon’s expression, “he that is upright in the way is abomination to the wicked.”
4. The Bible is pretty clear: the unsaved world hates the godly believer. Our lifestyle and values are an abomination to them.
a. There is a clear line of demarcation between the two.
b. James 4:4 – “Ye adulterers and adulteresses, know ye not that the friendship of the world is enmity with God? whosoever therefore will be a friend of the world is the enemy of God.”
c. Luke 6:26 – “Woe unto you, when all men shall speak well of you! for so did their fathers to the false prophets.”
d. They won’t speak well of us. They detest godly behavior.
e. This is an ancient resentment. Light exposes darkness and the darkness hates anything that shines a light on them.
5. This is one of the reasons for the great divide in our country at this point in our history.
a. Our country, its morals, and its culture are changing.
b. Years ago, everyone was pretty much agreed that we are a nation built on Judeo-Christian values. That resulted in relative unity. There have always been disagreements on issues, but on our core values, there was much agreement. It went without saying.
c. But that is not the case anymore. The Judeo-Christian values upon which our nation was built is no longer the unwritten law of the land. It is being challenged and rejected… piecemeal.
d. Today, progressives and conservatives have very different value systems.
• While some of the differences are just economic and political, other differences are social and moral matters.
• On some of these values there really is no room for compromise:
» The role of husband and wife
» The gay lifestyle
» Spanking children
» The abortion issue
• Our country is divided on these issues—issues that cannot be compromised democratically.
• There is no half way point on the issue of abortion for those who believe it is taking an innocent life.
• There is no compromise on the gay lifestyle. The Bible calls it an abomination. The believer can never put his stamp of approval on the lifestyle and accept it as “good.”
• There is no agreement on the role of the husband and wife. The Bible is clear that the husband is the head of the household—and the world hates that view.
e. The nation has been in agreement on these vital moral issues right from its beginning. But that is now changing.
f. There is a massive movement in our land to change our morals and values.
• Why? Because “he that is upright in the way is abomination to the wicked.”
• Because liberals are pushing so hard on these issues, it has created a huge divide that is seen in the way Congress functions.
• There is a growing movement of people who HATE what we stand for… what we believe… the way we live.
• We are the only obstacle in their way—and they hate us.
• I expect that to intensify in our day and to diminish in the next generation. Why diminish? Because by then, our views will be considered archaic and evil.
• Isa. 5:20 – “Woe unto them that call evil good, and good evil; that put darkness for light, and light for darkness.”
• Those who stand for the values that built this nation are called “evil.”
• To prove it, just try this:
» In a conversation at the office, just try mentioning that you believe the husband is the head of the wife and the wife is to submit to him. You will experience Proverbs 29:27.
» Try stating your belief that an unwed couple living together are living in sin and “whoremongers and adulterers God will judge.” You will experience Proverbs 29:27.
» Try stating that homosexuality is sin and a perverted lifestyle. You too will experience Proverbs 29:27.
• You will be considered “evil” to be so bigoted and judgmental. You will be detested—an abomination in their sight.
6. The principle of Proverbs 29:27 has been true since the fall.
a. But it is intensifying in our generation. Things are changing.
b. We need to be strong in the Lord and in the power of His might – we need to be strengthened with might in the inner man to be able to face these changes and stand in the evil day.
c. The more Christianity is removed from our national conscience, the more abominable we will be in the eyes of the world.
d. But not to fear—what matters is what God thinks of us.
e. Mal. 3:16-17 – “Then they that feared the LORD spake often one to another: and the LORD hearkened, and heard it, and a book of remembrance was written before him for them that feared the LORD, and that thought upon his name. 17And they shall be mine, saith the LORD of hosts, in that day when I make up my jewels.”
