Wednesday, August 15, 2012

Wisdom for Living - Prv 4-7

Wisdom for Living

  James 1:5
If you need wisdom, ask our generous God, and he will give it to you. He will not rebuke you for asking.

  James 3:13
[ True Wisdom Comes from God ] If you are wise and understand God’s ways, prove it by living an honorable life, doing good works with the humility that comes from wisdom.

  James 3:15
For jealousy and selfishness are not God’s kind of wisdom. Such things are earthly, unspiritual, and demonic.

  James 3:17
But the wisdom from above is first of all pure. It is also peace loving, gentle at all times, and willing to yield to others. It is full of mercy and good deeds. It shows no favoritism and is always sincere.

Benefits of wisdom (from last lesson’s passages)
Wisdom protects (2:11–12),
 prolongs life and brings prosperity (3:1–2),
wins favor in the sight of God and man (3:4),
leads to riches and honor (3:16),
  brings peace (3:17)  blessing (3:18).
Wisdom keeps us from stumbling and from fear, so that “when you lie down … your sleep will be sweet” (3:24).

Proverbs 4-7

Two themes
The first theme is 1.  the dangers of adultery, filled with warnings against the seductive woman.
2.          The second theme is the praise of wisdom, personified as a woman.
The use of this personification is partly explained by the fact that the noun “wisdom” is feminine, but its development reflects the genius of the author who plays off the notion of desirability, contrasting the sensory appeal of the seductress and the total satisfaction to be found in choosing to make one’s commitment to wisdom instead.

Personal application. Beware of moral choices that appeal just to the senses and provide immediate gratification.

Adultery. Dict – voluntary violation of the marriage bed.
according to Heb. law, is intercourse with or by a married or betrothed woman and violates the sixth of the Ten Commandments (Ex. 20:14). The Law commanded Israel to put adulterers and adulteresses to death (Lev. 20:10), although this severe penalty was seldom executed. Prostitution (zanah), mentioned in Prov. 6:26, is any intercourse between a man and woman which does not violate the marriage vow. It too is forbidden (Lev. 19:29), but only religious prostitutes, who engaged in sex as part of pagan religious ceremonies, were to be put to death. The N.T. also condemns sexual immorality and calls for discipline by the church of those who practice it (cf. 1 Cor. 5:1–13). However, Jesus’ compassionate response to the adulterous woman makes it clear that God’s way of dealing with sexual sins, as with other sins, is the way of forgiveness—followed by a change in the sinful way of life. The N.T. also makes it clear that sexual immorality is characteristic of a godless lifestyle and that those who practice it will be judged (cf. 1 Tim. 1:10; Heb. 13:4; Rev. 21:8; 22:15).

But here in Prov. the writer is primarily concerned with the consequences of adultery. The foolish person who succumbs finds that in the end adultery brings ruin
These proverbs also make it clear that, while desire may spring up uninvited, committing adultery involves a choice (6:25). The wise man/woman will turn away from opportunities for sexual adventures (5:15–20). And, a wise person will remember that his “ways are in full view of the Lord” (5:21).
Proverbs 4-7
4:1-2. The father’s exhortation begins with the command to listen - Pay attention to my teaching
4:3-6. Solomon spoke of his boyhood when his parents David and Bathsheba taught him. He was then their only child though later he had three brothers (1 Chron. 3:5). Proverbs 4:4b-9 quote  Solomon’s father David. By quoting these words Solomon was passing the instruction on to his sons. The three generations involved here illustrate Deuteronomy 6:2. David had urged young Solomon to obey his words wholeheartedly (with all your heart; cf. Prov. 3:5) so that he would live (cf. 3:1-2). Keep my commands and you will live is repeated in 7:2a.
Perhaps David’s encouragement to Solomon to get wisdom helped influence Solomon to ask God for it (1 Kings 3:5-14) - Discuss.
Wisdom was to be pursued (three times Solomon said “get”) and value (love her) because she (wisdom) protects (cf. 2:7-8, 11; 3:21-23) and guards.
4:7-9  “nothing” can compare with wisdom. Therefore it is supreme, well worth all the effort and cost involved in acquiring it. As wisdom is valued and loved, she gives honor and an attractive life, pictured as a beautiful wreath (1:9) and a crown of splendor (used in 16:31 of gray hair, or age). The opposite is also implied: a foolish, unwise life is dishonorable, unattractive, and shameful. Solomon experienced both wisdom and folly and therefore both kinds of results.

    - The value of wisdom in preserving from trouble (4:10-19)
The ways of wisdom (vv. 10-13) and of wickedness (vv. 14-17) are described and the learner is again urged to pursue the former and avoid the latter. The lesson is summarized in verses 18-19 by picturing the destinations of both paths. 18 The way of the righteous is like the first gleam of dawn,
    which shines ever brighter until the full light of day.
19 But the way of the wicked is like total darkness.
    They have no idea what they are stumbling over.

4:10-13. Once more Solomon addressed one of his sons urging him to listen because heeding his father’s words would give him a longer life. Straight paths are unrestricted paths which are easier to walk in. This thought is amplified in 4:12: one’s steps are not . . . hampered (lit., “narrowed or cramped,” that is, he is not in distress). The crooked, devious path of sin is the way of problems and hardships
Again an eager acquiring of wisdom is encouraged because it gives life (cf. v. 10).
4:14-17. six urgent commands are given to steer clear of the path of the wicked, and the reason for the urgency. Wicked people are so taken up with evil that they are unable to sleep till they hurt someone (cf. 1:15-16). Sin is so much a part of them that it is like their food (bread and wine).
4:18-19. The path of the righteous, which is “the way of wisdom” is like the first rays of light in the morning, which gradually increase to the full light of noonday. With light on his path a believer can follow “straight paths” (v. 11) and “not be hampered” or “stumble” (v. 12). By contrast the way or path of the wicked (cf. v. 14) is characterized by deep darkness (intense blackness in the middle of the night) which causes him to stumble.

- The value of wisdom in producing health (4:20-27)
4:20-22. Another exhortation to hear and pay attention to instruction opens this section. The author’s words were to be in his son’s view and in his heart. The major incentive was the offer of life and health .
4:23. The heart should be guarded for out of it (a wellspring) come one’s actions. Here the word “heart” means more than mental or emotional capacity; it also encompasses one’s values.  How do we guard our heart? (brainstorm).. answer is found in the following verses:
4:24-27.  to guard one’s heart includes guarding what one says (v. 24), sees (v. 25), and does (vv. 26-27). The mention in 4:24 of mouth and lips is similar to Christ’s teaching on the relationship between one’s heart and his speech (Luke 6:45c). Perversity comes from within and is expressed through ones speech. Corrupt or foul talk should never be on the lips of one who trusts the Lord (cf. Eph. 4:29). – Discuss What I heard yesterday on WMUZ re: profanity
Each believer should focus his eyes (Prov. 4:25) on the wise path (cf. v. 11), concentrating on it and not being distracted. And his “Proverbs provides both a goal and route. “The goal is successful living and the route is the way of wisdom” (Robert L. Alden, Proverbs: A Commentary on an Ancient Book of Timeless Advice, p. 48).

- The value of wisdom in preserving from adultery (chap. 5)
Specific instruction is given concerning the dangers of the adulteress (vv. 1-6), the final price of infidelity (vv. 7-14), and the delights of married love (vv. 15-20). Then a reminder is given that sin is ultimately an issue with the Lord (vv. 21-23). As in 1:14-19, chapter 5 portrays against the immediate pleasure of sin its long-range consequences. If a person is wise, he sees this long-range view. 21 For the Lord sees clearly what a man does, examining every path he takes.
22 An evil man is held captive by his own sins; they are ropes that catch and hold him.23 He will die for lack of self-control;
    he will be lost because of his great foolishness.

5:1-6. This chapter, like other portions in Proverbs, begins with the exhortation that the son pay attention and listen to his father’s words, for doing so gives discretion and knowledge. Speaking wisdom helps the son ignore the words of an adulteress Her deceptive, seductive words are persuasive, sweet like honey, the sweetest substance in ancient Israel, and smoother than olive oil, the smoothest substance in ancient Israel. But what seems attractive at first becomes bitter and sharp later. Involvement in adultery is like tasting gall, the bitterest substance known (from a plant), or like being cut by a double-edged sword. The adulteress leads men to death Her sin makes her unaware that her ways are crooked ( “staggering or unstable”), in contrast with the “straight paths” of 4:11.
5:7-8. Again Solomon urged his sons to listen and adhere to what he said. He urged them not to turn . . . from his teachings, but to turn from the adulteress. They were not even to go near . . . her house because of the danger of succumbing to her temptations.  What is the practical life application for us from this verse?
5:9-14. Failure to keep away from the adulteress can result in many losses: loss of strength (which may mean losing one’s health, self-respect, or both), loss of a long life (v. 9), loss of money- by paying the adulteress, paying her husband, or paying child support—and loss of health (5:11). Falling prey to lust also brings remorse when a person recognizes too late that he did not heed his parents’ (here called teachers) instructions which inevitably leads to ruin and disgrace before others.
5:15-18. The rewards of chastity are a further encouragement to moral purity. A cistern . . . well . . . springs . . . streams, and fountain control water, keeping it from being wasted.. it needs to have boundaries. Similarly marital love with one’s wife (v. 18) is pictured as enjoying one’s cistern or fountain. Sexual desires should be controlled and channeled in one’s marriage, not wasted as described in 5:7-14
5:19-20. a husband/wife should be captivated by their spouse and not  “go astray,” it may also suggest the idea of being captured) by her love, not the affections of an adulteress.

5:21-23. The consequences of adultery should motivate a person to avoid it. But four even higher motivations are given in verses 21-23: (1) Since God sees man’s ways -adultery committed in secret is known by the Lord. (2) God examines man’s conduct . We cannot escape God’s scrutinizing. (3) Sin ensnares and ties a person down like ropes (5:22). Though people like to talk about being “free” to sin as they wish, sin actually takes away freedom. (4) Being undisciplined in one’s moral life results in death Such living is foolish because it leads one astray from God’s standards.. Folly appears 21 times in Proverbs. To yield to sexual lust is folly.  Definition of FOLLY

: lack of good sense or normal prudence and foresight
a : criminally or tragically foolish actions or conduct b obsolete : evil, wickedness; especially : lewd behavior
: a foolish act or idea
: an excessively costly or unprofitable undertaking

-The value of wisdom in preserving from poverty (6:1-11)
Solomon warned against two practices that lead to poverty: foolish financial entanglements and laziness. In a sense both pertain to finances because the former guards against unnecessary loss of what one has earned and the latter against the inability to earn any money at all.  Discuss
1.     warning against foolish financial entanglements (6:1-5)
6:1. If a person cosigned a note involving high interest rates for someone else’s loan, that cosigner was urged to get out of the obligation as soon as possible (“free yourself,” vv. 3, 5). In Israel lending was intended as a means of helping a fellow Israelite, not as a money-making transaction as it is today. No interest was to be charged a fellow Israelite. Interest could be applied to a loan to non-Israelites, but even then usury (unreasonably high interest rates) was illegal.

Some say the word neighbor here means “stranger,” and that cosigning is acceptable for one’s relatives but not for strangers. The parallel word another suggests, however, that cosigning is advised against altogether (“neighbor” probably means “anybody”). Does this exhortation, then, speak against guaranteeing payments on a loan for one’s own relatives? No. The restriction seems to be against loans with exorbitant rates of interest.
Striking hands in pledge was a gesture something like shaking hands. It was like “signing on the dotted line.”
6:2. The words trapped and ensnared (cf. v. 5) indicate that by accepting responsibility for someone’s high-interest debt, the son would be placing himself in a financial situation over which he had no control (cf. v. 3). Agreeing by word of mouth to cosign such a debt could lead to serious trouble.
6:3-5. In intense language Solomon urged that a person who has agreed to be security for another’s loan should seek to get out of that trap. To fall into your neighbor’s hands means that the outcome of the situation is in the neighbor’s control. One should free himself from a debt agreement, even if so doing demands great humiliation and obnoxious pleading. Just as a gazelle or a bird, if trapped, would immediately begin struggling for its life, so a person snared by a foolish debt agreement should frantically fight to be free of it
2.     warning against laziness (6:6-11)
6:6-8. A person can become financially destitute by laziness as well as by foolish dealings. Solomon was probably not calling his son a sluggard; he was speaking rhetorically to anyone who might hear or read the message. The Hebrew word for sluggard (‘āṣēl) occurs 14 times in Proverbs and nowhere else in the Old Testament. It refers to more than laziness. a sluggard is contrasted with the “upright,” and the “righteous.” A lazy, irresponsible person is challenged to learn from the ant and be wise. Ants, known for being industrious, are commended here for their initiative. Apparently ants have no leader—no commander to direct them, no overseer to inspect their work, no ruler to prod them on. Yet they work better than many people under a leader!  Ants also work in anticipation of future needs, storing and gathering while it is warm, before winter comes.    Mike’s story…
The virtue of wisdom is not in being busy but in having a proper view of forthcoming needs that motivate one to action. Those who act only when commanded do not possess wisdom.
6:9-11. By two questions Solomon urged the sluggard to get out of bed and start working. Verses 10-11, point up the danger of a person continuing to nap when he ought to be working: poverty will come on him suddenly in the same way a robber or an armed man (a soldier) quickly attacks an unsuspecting victim. With his time squandered the lazy person cannot rectify his situation and has little or no money to meet his needs. Obviously such a person is unwise.
- The value of wisdom in preserving from dissension (6:12-19)
By describing a person who deceives and stirs up strife and the activities such a person engages in, Solomon urged his son to avoid disaster (v. 15) and God’s hatred (v. 16).
6:12. The scoundrel and villain refer to one person. “Scoundrel” is literally someone who is worthless and wicked. Later the same Hebrew word came to be used of the devil, the most worthless, wicked person of all (2 Cor. 6:15). A scoundrel is known by his corrupt “twisted” mouth, his false and deceptive words.
6:13-14. By sinister body language the scoundrel’s actions contradict what he says. By winking and gesturing in some way with his feet and fingers he signals certain messages to his fellow conspirators. He plans evil actions from a deceitful heart so that people are not aware of his intentions until it is too late. Though he feigns sincerity, underneath he is perverted and causes dissension, drawing others into discord or strife. Dissension is caused by hatred and uncontrolled temper, perversity greed , and anger .
6:15. Besides causing discord among people by his deceptive words and his sinister gestures, a scoundrel brings disaster on himself. It comes unexpectedly and quickly (in an instant and suddenly) with no way to offset it (without remedy). Whether natural consequences or more direct divine intervention is in view is not clear. But his downfall is quick, complete, and certain.
6:16. The Lord’s hatred of the scoundrel’s activities
6:17-19. A person with haughty eyes, a lying tongue, hands that murder (shed innocent blood;), a heart that plots wicked actions, feet that move quickly into sin, and one who lies against someone when witnessing in court is a person who causes discord among friends. Apparently by his lies he causes friends to be suspicious of each other. Lying, referred to twice in this list of things God hates is one of the many wrong uses of words that are condemned in Proverbs.
- The value of wisdom in preserving from sexual immorality (6:20-7:27)
Five times in chapters 1-9 Solomon spoke to the problem of sexual immorality
1.     wisdom preserves from adultery (6:20-35)
6:22-23. Parental instruction provides guidance, protection (cf. 2:11), and counsel That teaching should be given from God’s Law, for the parents’ commands, like the Word of God, should be like a lamp and a light, giving guidance to one’s conduct Discipline though painful helps keep a person on the right path, leading him in the way of life.
6:24. Wisdom, acquired from God’s Word taught by one’s parents) helps protect from adultery
6:25. This verse gives a warning and verses 26-29, 32-35 speak of the reasons for the warning. Lusting in one’s heart after a physically attractive and sexually promiscuous woman, whether married or unmarried, is wrong. Jesus spoke along a similar line (Matt. 5:28). Men who have fallen into the sin of adultery have often begun with lustful looking. If a man looks at such a woman, she may seek to captivate him with her flirting eyes.

6:32-35. Involvement in adultery shows one’s stupidity he goes ahead in his sin while knowing that severe consequences will follow. He destroys himself ;adultery is a kind of “suicide.” Also he is disgraced and shamed; in contrast with a thief (Prov. 6:30), an adulterer is despised.
2.     wisdom preserves from the seductress (chap. 7)

a.     The father’s instruction (7:1-5)
7:3. In 3:3 the son was exhorted to bind his father’s teachings around his own neck. In 7:3 he was exhorted to bind them like rings on his fingers. Also as in 3:3 he was to write them on his heart .
7:4-5. One’s closeness to understanding should be like the intimate ties between relatives. Wisdom and understanding, often seen as synonyms in Proverbs,
b.     The victim’s naiveté (7:6-9)
Verses 6-23 read like an eyewitness account.
7:6-9. As Robert L. Alden wrote, “If you want to avoid the devil, stay away from his neighborhood. If you suspect you might be vulnerable to a particular sin, take steps to avoid it”
c.     The seductress’ character (7:10-12)
7:10-12. The woman, who was married went out . . . to meet the young man, sensing that he would be an easy prey. She was (a) brazen in her attire (dressed seductively like a prostitute) – DISCUSS – Gestalt theory – dress modestly
d.     The seductress’ tactics (7:13-20)
7:13-14. Surprising him, she suddenly embraced and kissed him and then boldly (with a brazen face) spoke to him.  Remember the story of Joseph?
7:15-18. Building his ego up by flattery (v. 15), she then sought to lure him by describing the sensuous nature of her bedroom.
7:19-20. The woman sought to assure the young man that they would not be caught by her husband for he was away on a business trip and would not be home till the full moon (at least several days away), so she was unfaithful to him
e.     The victim’s response (7:21-23)
7:21-23. Unable to resist her persuasive, seductive, smooth talk he suddenly (all at once) followed her to her house and bedroom. He was like a dumb animal (an ox) being led to slaughter while being completely unwary of his plight..
f.     The father’s closing exhortation (7:24-27)
7:24-25. He advised them to steer clear of the adulteress, by not turning their hearts to her (in their imaginations or fantasies) and by not physically going near her.
7:26-27. The reason for the exhortation is given in verses 26-27. Many others had been victimized by this temptation. To be in her house is to place oneself on a fast highway to the grave and physical death. A young man involved in illicit sex may die from punishment meted out by an angry husband, or from poverty, or from venereal disease, or from spiritual and emotional anguish.


Wisdom protects (2:11–12),
 prolongs life and brings prosperity (3:1–2),
wins favor in the sight of God and man (3:4),
leads to riches and honor (3:16),
  brings peace (3:17)  blessing (3:18).
Wisdom keeps us from stumbling and from fear, so that “when you lie down … your sleep will be sweet” (3:24).

Wisdom for Living - Prv 8-11


  1 Corinthians 1:18
[ The Wisdom of God ] The message of the cross is foolish to those who are headed for destruction! But we who are being saved know it is the very power of God.
  1 Corinthians 1:19
As the Scriptures say, “I will destroy the wisdom of the wise and discard the intelligence of the intelligent.”
  1 Corinthians 1:20
So where does this leave the philosophers, the scholars, and the world’s brilliant debaters? God has made the wisdom of this world look foolish.
  1 Corinthians 1:21
Since God in his wisdom saw to it that the world would never know him through human wisdom, he has used our foolish preaching to save those who believe.

Proverbs 8-11

Chapter summary. These chapters contain proverbs on many different topics. One of the recurrent themes introduced in these chapters contrasts the righteous and the wicked. The righteous are assured of blessing and of God’s protection, while the wicked, though they may flourish briefly, are destined for death and destruction.

Key verse. 10:3: God guarantees justice for all.
Personal Life application. Wealth, education, appearance—these aare
are not the truly important differences between people. The important difference is whether a person is righteous or not.

8:1. Wisdom’s public invitation begins with two rhetorical questions. The adulteress went out in the streets to seduce the young man. But wisdom, like a virtuous woman, is seen in the streets offering her services to all who will receive them The lack of virtue that characterized the adulteress is contrasted with wisdom’s sterling attributes. Whereas the seductress’ ways are secretive and deceptive, wisdom’s ways are open and honest. One who succumbs to the adulteress finds shame and death, but wisdom’s followers acquire prudence for wise living.
8:4-5. wisdom (I) speaks. She invites all mankind; wisdom is available to anyone. But specifically she calls to the simple ; and the foolish; those most in need of her and more likely to ignore her invitation.
2.     wisdom’s virtues (8:6-11)
8:6-9. The idea is that wisdom’s words correspond to reality; therefore they are right (“upright or straight”; “faultless” ), true, and just Therefore none of wisdom’s words are crooked (“twisted”) or perverse They also point in the right direction. People with insight know that what wisdom offers is right “straightforward or honest”), and people “in the know” find wisdom’s words faultless
8:10-11. Wisdom urges people to receive her instruction and knowledge rather than silver . . . choice gold or rubies The idea that wisdom’s value exceeds material wealth is expounded upon which states that wisdom provides what is needed to gain and appreciate wealth. Also wisdom contributes to a person’s integrity and peace, something silver, gold, and rubies cannot do- those qualities are of greater value than anything one can buy.
3.     wisdom’s rewards (8:12-21)
The abundance of personal pronouns (I, mine, me, my—16 occurrences in 10 verses) makes wisdom itself the focus and not the rewards.
8:12-13. If a person has wisdom he also has prudence knowledge, and discretion. One who fears the Lord and therefore is wise will hate (reject) evil, pride . . . arrogance, evil behavior, and perverse talk.
8:14-16. Wisdom enables people to give wise counsel and sound judgment, and to have understanding (insight) and power (i.e., valor). Wisdom makes a person courageous like a soldier of valor. Kings . . . rulers . . . princes, and nobles who rule well do so by God’s wisdom; they make laws that are just.
8:17-18. “Prosperity” is literally “righteousness”. Godly living is the major benefit from having wisdom.
8:19-21. The form of the Hebrew verb walk conveys the idea of walking steadily or continuously.
O.     The value of wisdom to the Lord in Creation (8:22-36)
Wisdom’s many claims are credible because of her association with the Lord in Creation. She existed before the world was created and she participated with the Lord in Creation, sharing His joy at its accomplishments.
2.     wisdom’s work in creation (8:27-31)
8:30-31. Wisdom is said to have been a craftsman at God’s side when He created the world. If God involved wisdom in His creative work, then certainly people need wisdom!
3.     wisdom’s plea and promises (8:32-36)
8:32-34. This blessing comes from following wisdom eagerly (watching and waiting).
8:35-36. Wisdom gives life and the Lord’s favor. The word for “favor,” is used 14 times in Proverbs, and means “acceptance, goodwill, or approval.” It comes from the Hebrew verb that means: “to be pleased with.” Rejecting wisdom results in harm and death Wisdom is the way of life and folly is the way of death.
The value of wisdom summarized by contrasting her invitation with folly’s invitation (chap. 9)
This chapter summarizes 1:8-8:36 by contrasting the invitations of wisdom and of folly. Wisdom is portrayed as a responsible woman of character and wealth preparing a banquet, while folly is portrayed as a harlot inviting young men to a sensual meal of stolen water and food eaten in secret.
1.     wisdom’s invitation (9:1-6)
a.     Wisdom’s preparation of her banquet (9:1-2)
9:1. “Lady Wisdom’s” activities of building her house, including hewing out for it seven pillars, suggest the industriousness that accompanies wisdom.
9:2. The meal that “Lady Wisdom” prepared included meat and mixed . . . wine Mixing the wine may refer to diluting it, a custom in ancient Israel (The International Standard Bible Encyclopaedia. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1939, 5:3087). Undiluted wine was considered distasteful by the Jews, and the wine for the Passover consisted of three parts water and one part wine. Or perhaps the custom of mixing spices with the wine to enhance its flavor may be in view Or possibly both are intended.   DISCUSS
b.     Wisdom’s invitation to her banquet (9:3-6)

9:4-6). Those invited to Wisdom’s fare were the simple (“naive, gullible” and those who lack judgment. Those most needing her attention were invited to be Wisdom’s guests. They were to leave their simple ways 1 Corinthians 1:27

King James Version (KJV)
27 But God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty;
2.     consequences of accepting the invitations (9:7-12)
points to the consequences of accepting the two invitations. Those who heed Wisdom respond to and learn from rebuke, add to their knowledge and enjoy life But those who heed Folly’s call are not open to correction so they suffer. They are mockers, unwilling to be corrected. Folly’s invitation only hardens them in their ways.
9:7-8a. A mocker,who is wicked, is unteachable. When someone corrects him he responds in an attitude of hatred by lashing out with insulting verbal abuse. Abuse means a blotch or defect. When corrected, a wicked person hurls back the rebuke by defaming his would-be counselor. Such a mocker is hardened in his ways.

9:8b-9. On the other hand a wise person appreciates rebuke because he learns from it. Rebukes can be helpful to the one who is willing to learn from them, By being teachable one becomes wiser – HUMILITY = TEACHABILITY.
9:10-11. Wisdom assures a person a long life
9:12. As stated frequently in Proverbs in different ways, wisdom brings rewards and mocking brings suffering
3.     folly’s invitation (9:13-18)
9:13. Folly’s feast is presented in contrast with Wisdom’s feast. In similar fashion Madam Folly portrayed as a harlot, made her wares available. She is loud, undisciplined  “naive or gullible,” like her guests, and ignorant. She is attractive but unruly. Folly offers immediate gratification whereas Wisdom offers long-term satisfaction.
9:14-17. Unlike Lady Wisdom, Madam Folly merely sat at the door and called out. Folly appealed to those who passed by Those who go straight on their way could refer to those who might otherwise pass on by without stopping or those who were leading upright lives.  Folly called for guests by intentionally using the same words as Lady Wisdom
9:18. Madam Folly is obviously a wayward woman. This suggests that sexual immorality is the height of folly.
III.     The Proverbs of Solomon (10:1-22:16)
The frequent change of subject from one verse to another may be intentional, to force readers to grapple with and meditate on the thoughts in one verse before moving on to the next. However, occasionally two or more consecutive verses are linked by a common subject or word.
A.     Proverbs contrasting righteous and wicked living (chaps. 10-15)
10:1. A wise son is contrasted here with “a foolish son,” A son who has become wise, by heeding his parents’ teachings), brings joy to his father, a fact stated several times in Proverbs). A foolish  son, on the other hand, grieves his mother

10:2. To say that treasures are of no value seems like a startling, almost contradictory statement until one remembers that the treasures are ill-gotten gained unjustly by theft or deceit. Such treasures are no good because they dwindle away. Of course money acquired dishonestly may provide some pleasure and be valuable for a while but in the long run it does not satisfy.
10:3-5. Verses 3-5 discuss diligence and sloth. God has said here that He meets all one’s needs, including the needs of his body for food The craving of the wicked refers to their evil desires to bring about destruction and disaster. One example of diligence and therefore of wisdom “to be prudent or to have sound judgment”; is harvesting in the summer while the crops are ripe. An example of laziness is a son who sleeps rather than works during harvest In fact such a person brings shame (the meaning of disgraceful)

10:6. Whereas a righteous person receives blessings, it is different with the wicked. “The evil man brings evil things out of the evil stored up in his heart” (Luke 6:45).

New Living Translation (NLT)
45 A good person produces good things from the treasury of a good heart, and an evil person produces evil things from the treasury of an evil heart. What you say flows from what is in your heart.
10:8-9. A wise person is teachable, willing to become wiser. But a fool (a coarse, hardened fool;) does not quit chattering long enough to learn anything. In Proverbs needless talking is often associated with folly. Such a person comes to ruin, a phrase repeated only two verses later
James 1:19
Understand this, my dear brothers and sisters: You must all be quick to listen, slow to speak, and slow to get angry.

10:10. Verses 10-12 deal with interpersonal relations. Winking maliciously with one’s cohorts suggests sinful intentions No wonder this leads to grief on the part of the victims of their evil plans, or the victim’s loved ones. Yet a talkative fool will himself eventually get into trouble
10:12. Hatred results in dissension because people who despise each other can hardly work or live together in peace. Love contributes toward peace because it covers or forgives the faults of others. It does not dwell on those faults (see 1 Cor. 13:5; James 5:20; 1 Peter 4:8). A wicked one’s words are covered over with violence, but a righteous person covers up wrongs by forgiving the wrongdoers.
10:15-16. wealth should not be placed above honor and should not be trusted in, it can provide a hedge against some disasters. Poverty is a continually suppressive problem to the poor The Hebrew word here for poor means, “feeble, weak, helpless,” translated “poor” or “helpless”
10:17. A person who learns from discipline is an example to others of the way to a meaningful life, whereas those who refuse to learn from discipline cause others to go astray. One’s conduct affects not only himself but others as well, either favorably or unfavorably.  NO MAN IS AN ISLAND.. Everything we do affects others – see Apostle Paul’s analogy of the physical body
10:18. The subject of hatred introduced, When a person hates someone but tries not to show it he is often forced to lie. And hatred often leads to slandering the other who is despised. The second line in verse 18 begins with and rather than “but,” to show that the two thoughts of hatred and slander are not opposites. Such lying and slandering, born out of hatred, characterize a fool.
--10:19. Constant talking will eventually lead to sin
10:20. In contrast with the degrading talk of the wicked (lying, slandering, and gabbing) the words (tongue) of the righteous are uplifting and therefore are valued like choice silver! Matthew 7:6
“Do not give what is holy to the dogs; nor cast your pearls before swine, lest they trample them under their feet, and turn and tear you in pieces.
10:24-25. By stressing repeatedly in Proverbs that disaster comes to the wicked and various rewards are for the righteous, Solomon sought to convince the uninitiated and naive that the long-range, not the immediate, fruits of wisdom and folly should be kept in view. Many wicked people dread calamity and they receive it! And the righteous often receive what they want, namely, blessing. God is the ultimate Source of both.
10:26. Just as vinegar is sour tasting, and as smoke irritates the eyes, so a sluggard aggravates his employers, those who send him to do some work or go on an errand. He is aggravating because he fails to carry out his responsibilities.
10:27-30. These verses mention several blessings that come to the righteous: long life . . . joy, safety, and security. Usually the wicked have none of these, when seen from the perspective of eternity.

11:1. The Lord hates dishonest scales  “balances of deceit”), but is pleased with accurate weights Dishonesty in business was condemned and honesty commended To increase their profits many merchants used two sets of stone weights when weighing merchandise. Lighter stones were placed on the scales when selling (so that a lesser quantity was sold for the stated price), and heavier ones were used when buying (so that more was obtained for the same price). The reference to “the Lord” puts commercial matters in the spiritual realm.
11:2. Pride leads to disgrace, its opposite, while humility pictures a submissive, modest spirit before both God and man, leads to or is accompanied by wisdom
11:3. Verses 3-8 refer to the value of righteousness in guiding and protecting from hardships.
11:4. The day of wrath probably refers to death. Wealth cannot buy long life; only righteousness can aid in that -fearing the Lord is said to contribute to longevity.
11:5. Righteous living results in a straight way a life with fewer obstacles and troubles but wickedness leads to a person’s downfall.
11:6. Another benefit of righteous living is deliverance, escape from troubles or death. But even the evil desires of an unfaithful person get him in trouble. He is trapped for his desires lead him to sin.
11:9. Verses 9-15 discuss community relationships: one’s neighbor (vv. 9, 12), the city (vv. 10-11), a gossip (v. 13), advisers for a nation (v. 14), and a cosigner (v. 15). A godless person can defame another merely by what he says

11:10-11. These verses refer to the beneficial effect that righteous people can have on public life. People of a city appreciate and take delight in the prosperity of and God’s blessing on its upright citizens because they exalt the city. That is, such people help keep a city sound economically and morally. Conversely citizens are glad when the wicked—who lie, slander, deceive, rob, and murder—die because then the city is safer. Wicked people’s words not to mention their deeds!—can destroy a city economically and morally.  GET OUT AND VOTE
11:12-13. In these community relationships -It simply makes no sense to slander one who lives or works nearby. Since that makes for friction and dissension, it is wise to keep quiet even if he does know something unpleasant about his neighbor. Divulging a secret by malicious gossip is a betrayal of trust  “A gossip” is literally “one who goes about in slander.”  DISCUSS WHAT GOSSIP REALLY IS  A ‘gossip’ is A person who habitually spreads intimate or private rumors or facts.
11:14. Guidance in this verse is a nautical term used of steering a ship. The “steerings” or counsel of advisers can be helpful A wise person is open to others’ opinions and counsel. Without such counsel, he may make serious mistakes. WISE PEOPLE KNOW THEY DON’T HAVE ALL THE ANSWERS AND NEED OTHERS

Most of the verses in 11:16-31 refer in some way to the rewards of righteous and kind living.
Verses 17-21 all contrast the outcomes of wicked and righteous living. kindness benefits its giver (for the kindness is returned by its recipients), and cruelty boomerangs, harming both its recipient and its giver
sowing righteousness, leading a righteous life, reaps rewards that are beneficial and lasting. Righteous living is rewarded with life and wickedness is rewarded with death, a frequent theme in Proverbs.
 In Proverbs the Lord is said to detest many kinds of sinful attitudes and actions: crooked (perverse or distorted) living lying, hypocrisy, wicked conduct ,wicked thoughts, pride, injustice, and dishonesty in business
11:22. Israelite women wore nose rings for ornamental purposes, like earrings and rings on fingers today. How incongruous to suppose a nose ring would beautify a pig, a notoriously unclean animal! Similarly it is incongruous to suppose that a woman’s physical beauty can excuse her lack of discretion (moral perception). This verse has an unusual impact by comparing a beautiful woman to an ugly pig. Outward female beauty with indiscreet conduct is valueless and morally ugly.
11:24-26. These verses encourage generosity. By giving freely a person has plenty, a seeming paradox. Conversely a person who is miserly, failing to help others in obvious need, will himself always be in need. Grain in a farming society was a major medium of exchange; hoarding it could drastically affect prices. But a person who sold his grain and did not hoard it was a blessing to others.
11:27-28. If a person pursues, seeks good things in and for others he himself in turn receives goodwill  - Reaping & sowing principle
11:30. Wins souls in verse 30 does not mean soul-winning or evangelism. Since “win” is literally “attract or take,” the idea may be that a righteous person attracts others to wisdom. This fits the thought in the first part of the verse of a tree giving life to others by its fruit.
11:31. If the righteous must be punished in this life (on earth) when they do wrong, then certainly (how much more) those who are committed to sin and evil will be punished.