Saturday, February 6, 2016

Proverbs 24.13-22 Second half of the third section of The Thirty Wise Sayings Caprenter Flock teaching notes Tulsa Bible Church

COLLECTION 3: The Thirty Sayings of the Wise (24.3-24)
A. Prologue: Saying 1 (22.17-21)
B. Prohibitions about Power, Greed, and Wealth (22.22-23.11) [2-11]
C. Character and Cautions for a Wise Son (23.22-24.2) [12-20]
D. Trying Circumstances (24:3-12/13-22) [#21-30]
            1. Strength in Distress
            2. Involvement with the Wicked

SAYING NUMBER 26: Sweet Wisdom. (24.13-14)

 13 My son, eat honey because it is good, 
And the honeycomb which is sweet to your taste;
14 So shall the knowledge of wisdom be to your soul; 
[or Know that wisdom is thus for your soul nasb] all versions imperative beside kjv, nkjv
If you have found it, there is a prospect
And your hope will not be cut off.

honey  The twenty-sixth saying teaches that one should develop wisdom because it has a profitable future. The saying draws on the image of honey; its health-giving properties make a good analogy to wisdom.  –-NETBible Study Notes
good H2896 towb: good, pleasant, agreeable.  – Enhanced Strong’s Dictionary
…its health-giving properties make a good analogy to wisdom.  --Allen Ross in EBC
What good does honey do for you?
honeycomb…  The wisdom writer here follows a tradition found in both Psalm 19:10 and Ezekiel 3:3 in which God’s words/laws are equated with wisdom and are therefore to be desired. In most Old Testament texts honey represents a natural resource, probably the syrup of the date rather than bees’ honey.  … Here the reference to the honeycomb differentiates the product as bees’ honey. Note also that honey from the comb would be the freshest and tastiest kind. Akkadian texts also use honey figuratively as they speak of praise being sweeter than honey or wine.  -–IVPBBC
14---
know  H3045 – yada: Know … has its existential sense of experiencing and internalizing wisdom, … as in the preamble to Proverbs.   --Waltke in NICOT
wisdom… H2451 - chokmah: wisdom (shrewdness, skill)
…those who find Christ God’s wisdom (1` Cor. 1:30), find eternal life and the realization of an eternity of bliss in which they shall not be disappointed…
prospect  (ʾaărît) after part, end (of place), latter part, future (of time). --Theological Wordbook of the Old Testament
hope  H8615 - (tiqwâ) 1.cord (Josh 2:18, 21, only); 2.hope. This root means to wait or to look for with eager expectation. …Waiting with steadfast endurance is a great expression of faith. It means enduring patiently in confident hope that God will decisively act for the salvation of his people. --Theological Wordbook of the Old Testament
The motivation is that wisdom will have a long future to it.  --Allen Ross in EBC
be cut off  H3772 - karath: To cut off; cut down
hcsb—never fade; nlt—cut short
> Those who find Christ, God’s wisdom (1 Cor. 1:30), find eternal life and the realization of an eternity of bliss in which they shall not be disappointed.
> In addition to the literal meaning of this root, “to cut off” (Ex 4:25; I Sam 5:4) and “to cut down” (I Kgs 5:20; a “woodcutter” in Isa 14:8) there is the metaphorical meaning to root out, eliminate, remove, excommunicate or destroy by a violent act of man or nature. It is sometimes difficult in a given context to know whether the person(s) who is “cut off”’ is to be killed or only excommunicated. --Theological Wordbook of the Old Testament
Pr. 23.17-18
Do not let your heart envy sinners,
 But be zealous for the fear of the LORD all the day;
For surely there is a hereafter,
 And your hope will not be cut off.

Thought / discussion:
How many observations can you make about wisdom from these verses?
1.       Wisdom is good/sweet like honey.
2.      We should “eat” wisdom.
3.      Wisdom is good/sweet to/for your soul.
4.     Wisdom is found.
5.      Wisdom gives hope.
6.     Wisdom’s hope will not be cut off.
 Four prohibitions build on his truth and warn against unwise actions and reactions.  –Paul Koptak in NIVAC



SAYING NUMBER 27 Violence  (24.15-16)
NASB95
KJV 1900
NKJV
RSV
ESV
NIV84
TNIV
HCSB
NLT
‎‎15 Do not lie in wait, O wicked man, against the dwelling of the righteous; Do not destroy his resting place;
‎‎15 Lay not wait, O wicked man, against the dwelling of the righteous; Spoil not his resting place:
‎‎15 Do not lie in wait, O wicked man, against the dwelling of the righteous; Do not plunder his resting place;
‎‎15 Lie not in wait as a wicked man against the dwelling of the righteous; do not violence to his home;
‎‎15 Lie not in wait as a wicked man against the dwelling of the righteous; do no violence to his home;
‎‎15 Do not lie in wait like an outlaw against a righteous man’s house, do not raid his dwelling place;
‎‎15 Do not lurk like a thief near the house of the righteous, do not plunder their dwelling place;
‎‎15 Wicked man, don’t set an ambush, at the camp of the righteous man; don’t destroy his dwelling.
‎‎15 Don’t wait in ambush at the home of the godly, and don’t raid the house where the godly live.
‎‎16 For a righteous man falls seven times, and rises again, But the wicked stumble in time of calamity.
‎‎16 For a just man falleth seven times, and riseth up again: But the wicked shall fall into mischief.
‎‎16 For a righteous man may fall seven times And rise again, But the wicked shall fall by calamity.
‎‎16 for a righteous man falls seven times, and rises again; but the wicked are overthrown by calamity.
‎‎16 for the righteous falls seven times and rises again, but the wicked stumble in times of calamity.
‎‎16 for though a righteous man falls seven times, he rises again, but the wicked are brought down by calamity.
‎‎16 for though the righteous fall seven times, they rise again, but the wicked stumble when calamity strikes.
‎‎16 Though a righteous man falls seven times, he will get up, but the wicked will stumble into ruin.
‎‎16 The godly may trip seven times, but they will get up again. But one disaster is enough to overthrow the wicked.

> This is spoken, not so much by way of counsel to wicked men (they will not receive instruction, ch. 23:9), but rather in defiance of them, for the encouragement of good people that are threatened by them.[1]  --Matthew Henry
> To make a point the speaker spoke to his son as though he were addressing a wicked man in this saying. This device gives the warning more force since the wicked man’s main concern is his own self-interest. Thomas Constable’s Expository Notes
> It would be futile and self-defeating to mistreat God’s people, for they survive—the wicked do not!  The warning is against attacking the righteous; to attack them is to attack God and His program, and that will fail (see Matt 16:18)  --Allen Ross in EBC

 15 Do not                                   Do not
lie in wait,                                plunder
O wicked man,
against the dwelling             resting place;
of the righteous;                     his (out of order)
16                                                 But
For a righteous man             the wicked
may fall seven times            shall fall 
and rise again,                       by calamity. 

Hatred to the righteous is deeply rooted in the wicked man.
lie in wait…   H693 - 'arab: to lie in wait, ambush, lurk  --BLB
> Frequently the enemies of the pious are described as those who “lurk,” lie in wait for the unsuspecting: Ps 10:9; 59:3; Lam 4:19; Ezr 8:31.  --Theological Wordbook of the Old Testament
> But it is venturing upon a haxqrdou course---He that toucheth you, toucheth the apple of mine eye.” (Zech ii.8)  “I am Jesus, whom thou persecutest!”—struck the most relentless persecuter “trembling” to the earth.  --Charles Bridges in GSC
dwelling…  H5116 - nāweh: 1. pasture, abode of shepherd, habitation; 2. dwelling, abiding (Ps 68:13, only).
righteous…  H6662 - tsaddiyq:  just, lawful, righteous
resting place…  The metaphor his resting place refers literally to the abode of animals.   --Waltke in NICOT
plunder…  H7703 - shadad: (Piel). 1C1 to assault. 1C2 to devastate.  --Enhanced Strong’s Lexicon
resting place…  H7258 – rebets: resting or dwelling place, place of lying down  --Enhanced Strong’s Lexicon
[Both nouns have a pastoral association. Unless they are rhetorical choice for ‘house,’ they may suggest that the admonition is addressed to city criminals who went out to attack righteous men living in agricultural settlements, because these were not defended.]  –-Cohen in Proverbs by Soncino Books…
16-----
For signals the connection between the admonition (v. 15) and its validation (v. 16).   --Waltke in NICOT
fall  naphal (naw·fal): v. A primitive root;  1 to fall, lie, be cast down, fail. 1A (Qal). 1A1 to fall. 1A2 to fall (of violent death). 
>The intensification shows clearly that the life of the righteous does not pass
without unmerited suffering (see I: 107).   --Waltke in NICOT
> Since the righteous rise after a violent and final fall, his recovering points to his resurrection from the death.   --Waltke in NICOT
seven times an idiom for ‘often.’ (Ibn Ezra). –-Cohen in Proverbs by Soncino Books…
rise again… …they will rise again; for virtue triumphs in the end. (Whybray, Book of Proverbs) –Allen Ross in EBC
fall  H3782 - shadad: (Niphal) 1b1 to stumble. 1b2 to be tottering, be feeble.  --Enhanced Strong’s Lexicon
calamity…  1 bad, evil. 2 evil, distress, misery, injury, calamity. 3 evil, misery, distress, injury.   --Enhanced Strong’s Lexicon

 Discussion / thought:
1.       What consolation or hope does this Proverb give us if we are attacked and oppressed.
2.      Can you think of a Bible story that illustrates this saying?  ( Daniel 6:1-12)
And I also say to you that you are Peter, and on this rock I will build My church, and the gates of Hades shall not prevail against itMatthew 16.18




SAYING NUMBER 28 Gloating. (24.17-18)
NASB95
KJV 1900
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‎‎17 Do not rejoice when your enemy falls,
And do not let your heart be glad when he stumbles;
‎‎17 Rejoice not when thine enemy falleth,
And let not thine heart be glad when he stumbleth:
‎‎17 Do not rejoice when your enemy falls,
And do not let your heart be glad when he stumbles;
‎‎17 Do not rejoice when your enemy falls,
and let not your heart be glad when he stumbles;
‎‎17 Do not rejoice when your enemy falls,
and let not your heart be glad when he stumbles,
‎‎17 Do not gloat when your enemy falls;
when he stumbles, do not let your heart rejoice,
‎‎17 Do not gloat when your enemies fall;
when they stumble, do not let your heart rejoice,
‎‎17 Don’t gloat when your enemy falls,
and don’t let your heart rejoice when he stumbles,
‎‎17 Don’t rejoice when your enemies fall;
don’t be happy when they stumble.
‎‎18 Or the LORD will see it and be displeased,

And turn His anger away from him.
‎‎18 Lest the LORD see it, and it displease him,
And he turn away his wrath from him.
‎‎18 Lest the LORD see it, and it displease Him,
And He turn away His wrath from him.
‎‎18 lest the LORD see it, and be displeased,

and turn away his anger from him.
‎‎18 lest the LORD see it and be displeased,

and turn away his anger from him.
‎‎18 or the LORD will see and disapprove

and turn his wrath away from him.
‎‎18 or the LORD will see and disapprove

and turn his wrath away from them.
‎‎18 or the LORD will see, be displeased,

and turn His wrath away from him.
‎‎18 For the LORD will be displeased with you

and will turn his anger away from them.

> To complete the thought we might add at the end of this saying “and turn it on you.” Gloating over someone else’s misfortune is a practice God disapproves even if the other person is the adversary of the righteous (cf. Matt. 5:44).  Fear of God’s displeasure should warn the wise away from this attitude and activity.  –Thomas Constable’s Expository Notes
> The Lord finds gloating so morally repulsive that he would rather turn away from his retributive justice than to look at abhorrent gloating.   --Waltke in NICOT
What makes gloating such a grievous offense?
> The proverb censures the pollution of justice and the thwarting of it by another sin. --Waltke in NICO

17                                       And
Do not rejoice               do not let your heart be glad
when your enemy       when he
falls,                                 stumbles;
18 Lest the Lord see it, and it displease Him, 
And He turn away His wrath from him. 

17 Synonymous parallel
rejoice  H8055 – sâmach (saw-makh'): a primitive root; probably to brighten up, i.e. (figuratively) be (causatively, make) blithe or gleesome  --BLB
> There may be a holy joy in the destruction of God’s enemies, as it tends to the glory of God and the welfare of the church (Ps. 58:10); but in the ruin of our enemies, as such, we must by no means rejoice; on the contrary, we must weep even with them when they weep (as David, Ps. 35:13, 14), and that in sincerity, not so much as letting our hearts be secretly glad at their calamities. --Mathew Henry
enemy…  H341 - 'oyeb: The basic meaning of the verb is “to be hostile to,” “to be or treat as an enemy.”  --Theological Wordbook of the Old Testament
falls  naphal (naw·fal): v. A primitive root;  1 to fall, lie, be cast down, fail. 1A  (Qal). 1A1  to fall. 1A2 to fall (of violent death). 
glad  HH1523 – giyl: Root meaning is “to circle around” from which such ideas as “to circle in joy” are readily derived. The root meaning is more applicable to vigorous, enthusiastic expressions of joy; but, in the O.T., it and its derivatives serve as poetic and prophetic terms for various kinds of joy.  .  --Theological Wordbook of the Old Testament
stumbles  H3782 – kāšal: stumble, totter, stagger (usually from weakness or weariness, or in flight from attackers).  --Theological Wordbook of the Old Testament
This implies to not even rejoice when they experience less severe troubles.
18---
displease…  H7489 - ʿaʿ: be bad, evil. (Lit. it be evil in His eyes)
turn away H7725 - shuwb: to return, turn back
turn away His wrath from him… 
> And turn it upon thee (Metsudath David, Ralbag, Ibn Ezra).  Saadia Gaon proceeds to expound on this point that it is impossible to explain the verse in its simple sense, viz. that one should not rejoice at the misfortune in order that his enemy should not be released from this trouble or raised from his downfall, for then the command would be to see that the enemy remain with his punishment.  The intention is that God will see your cruelty and your vengeance and weigh your deeds against the deeds of your enemy.  In this way, He will declare you more wicked than he, and visit his retribution upon you (Malbim).  Alshich explains that the Lord will see whether the person rejoices because of the downfall of the wicked man who rebels against Him or because his personal enemy has fallen. –-Cohen in Proverbs by Soncino Books…
> To complete the thought we might add at the end of this saying “and turn it on you.” Gloating over someone else’s misfortune is a practice God disapproves even if the other person is the adversary of the righteous (cf. Matt. 5:44).  Fear of God’s displeasure should warn the wise away from this attitude and activity.  –Thomas Constable’s Expository Notes
wrath…  ʾap: nostril, face, anger. The double pe in the plural shows its derivation from ʾānēp.

Discussion / thought:
1.       What is an enemy in this context? 
2.      Why is gloating soooo bad?  What are the roots from which gloating grows?
3.      Does this saying have any applications for our children’s sports leagues or competitions? 


SAYING NUMBER 29 Fretting. (24.19-20)
NASB95
KJV 1900
NKJV
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NIV84
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NLT
‎‎19 Do not fret because of evildoers Or be envious of the wicked;
‎‎19 Fret not thyself because of evil men, Neither be thou envious at the wicked;
‎‎19 Do not fret because of evildoers, Nor be envious of the wicked;
‎‎19 Fret not yourself because of evildoers, and be not envious of the wicked;
‎‎19 Fret not yourself because of evildoers, and be not envious of the wicked,
‎‎19 Do not fret because of evil men or be envious of the wicked,
‎‎19 Do not fret because of evildoers or be envious of the wicked,
‎‎19 Don’t be agitated by evildoers, and don’t envy the wicked.
‎‎19 Don’t fret because of evildoers; don’t envy the wicked.
‎‎20 For there will be no future for the evil man; The lamp of the wicked will be put out.
‎‎20 For there shall be no reward to the evil man; The candle of the wicked shall be put out.
‎‎20 For there will be no prospect for the evil man; The lamp of the wicked will be put out.
‎‎20 for the evil man has no future; the lamp of the wicked will be put out.
‎‎20 for the evil man has no future; the lamp of the wicked will be put out.
‎‎20 for the evil man has no future hope, and the lamp of the wicked will be snuffed out.
‎‎20 for the evildoer has no future hope, and the lamp of the wicked will be snuffed out.
‎‎20 For the evil have no future; the lamp of the wicked will be put out.
‎‎20 For evil people have no future; the light of the wicked will be snuffed out.


> If 24:17-18 tell us not to rejoice at the misfortunes of the wicked, these tell us not to worry when they succeed.”  --Koptak in NIVAC 
> It is foolish to envy the wicked, because they are doomed (see 3:31; 23:17-18; 24:1-2)  --Allen Ross in EBC
> …linked to the preceding two by the catchwords “wicked” (pl., vv. 16b, 20b) and “calamity/evil (vv. 18a, 20a) and by… --Waltke in NICOT
Proverbs
3.31
Do not envy the oppressor,
And choose none of his ways;
23:17-18
 17 Do not let your heart envy sinners,
But be zealous for the fear of the Lord all the day;
18 For surely there is a hereafter,
And your hope will not be cut off.
Proverbs 24:1-2
1 Do not be envious of evil men,
Nor desire to be with them;
2 For their heart devises violence,
And their lips talk of troublemaking.

19 Do not fret       Nor be envious        
because of           of
evildoers,            the wicked;
20 For there will  be no prospect for the evil man; 
The lamp of the wicked will be put out. 

cf. Psalm 73 & Ps. xxxvii.1 (Note the context this lays for the iconic verses 4-5)



1 A Psalm of David.
Do not fret because of evildoers,
Nor be envious of the workers of iniquity. 
2For they shall soon be cut down like the grass,
And wither as the green herb. 

3 Trust in the Lord, and do good;
Dwell in the land, and feed on His faithfulness. 
4 Delight yourself also in the Lord,
And He shall give you the desires of your heart. 
Commit your way to the Lord,
Trust also in Him, And He shall bring it to pass. 


fret…  Fret” (Heb. tithar) means to burn up emotionally. The sage again addressed the problem of envying wicked people who enjoy temporary prosperity (cf. 23:17; 24:1).  –NETBible Translation Notes
>  …the anger is not directed against anyone but is felt as an internal agitation, a fretting, connected with envy that might occasion choosing evil to satisfy one’s passions (see 3:31). --Waltke in NICOT
envious  H7065 - qana': (Piel) to be jealous of, envious of, zealous for, to excite to jealous anger
prospect  H319 - 'achariyth: after part, end
lamp    H5216 - niyr: The words nēr and nîr refer to the small bowl like objects which contained oil and a wick to be lit to provide light  --Theological Wordbook of the Old Testament
Will be put  out  (Qal) to go out, be extinguished
> …be put out in the darkness of Seol (Job 18:5-6; 22:177).  Why fret at or be envious of anyone with such a bleak future…

Discussion / thought:
1.      What makes us frustrated about sinners prospering?
2.      What attitudes and/or theology might cause us to fret beause of sinners?
·       The idea that our temperal circumstances should be affected by our righteousness.
·       Forgetting the end of the wicked.
·       Frustration and bitterness about not being as successful as others.
·       Impatence with the speed of God’s justice.
3.     Cf. Proverbs 23.17-18
How does this saying add perspective and understanding to this saying?
Do not let your heart envy sinners,
   But be zealous for the fear of the Lord all the day;
For surely there is a hereafter,
   And your hope will not be cut off. 







SAYING NUMBER 30 Rebellion. (24.21-22)
NASB95
KJV 1900
NKJV
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NIV84
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HCSB
NLT
‎‎21 My son, fear the LORD and the king;
Do not associate with those who are given to change,
‎‎21 My son, fear thou the LORD and the king:
And meddle not with them that are given to change:
‎‎21 My son, fear the LORD and the king;
Do not associate with those given to change;
‎‎21 My son, fear the LORD and the king,
and do not disobey either of them;
‎‎21 My son, fear the LORD and the king,
and do not join with those who do otherwise,
‎‎21 Fear the LORD and the king, my son,
and do not join with the rebellious,
‎‎21 Fear the LORD and the king, my son,
and do not join with rebellious officials,
‎‎21 My son, fear the LORD, as well as the king,
and don’t associate with rebels,
‎‎21 My child, fear the LORD and the king.

Don’t associate with rebels,
‎‎22 For their calamity will rise suddenly,

And who knows the ruin that comes from both of them?
‎‎22 For their calamity shall rise suddenly;

And who knoweth the ruin of them both?
‎‎22 For their calamity will rise suddenly,

And who knows the ruin those two can bring?
‎‎22 for disaster from them will rise suddenly,

and who knows the ruin that will come from them both?
‎‎22 for disaster will arise suddenly from them,
and who knows the ruin that will come from them both?
‎‎22 for those two will send sudden destruction upon them,
and who knows what calamities they can bring?
‎‎22 for those two will send sudden destruction on them,
and who knows what calamities they can bring?
‎‎22 for destruction from them will come suddenly;
who knows what distress these two can bring?
‎‎22 for disaster will hit them suddenly.

Who knows what punishment will come from the LORD and the king?

>  The reverse of this fear is not courage but foolhardy rebellion.  --Koptak in NIVAC   
>  Verse 21a is used in 1 Peter 2:17, and v.22 is used in Romans 13:1-7.  --Allen Ross in EBC

21 My son, fear the Lord and the king; 
Do not associate with those given to change;
22 For their calamity will rise suddenly
And who knows the ruin those two can bring?

fear  H3372 - yare': to fear, be afraid; to stand in awe of, be awed; to fear, reverence, honour, respect  --BLB
>  In this discussion, biblical usages of yārēʾ are divided into five general categories:1) the emotion of fear, 2) the intellectual anticipation of evil without emphasis upon the emotional reaction, 3) reverence or awe, 4) righteous behaviour or piety, and 5) formal religious worship. Major OT synonyms include ad, ātat, and ārad as well as several words referring to shaking or quaking as a result of fear.
>  There are many examples of the third usage listed above. Such reverence is due to one’s parents (Lev 19:3), holy places (Lev 26:2), God (Ps 112:1), and God’s name (Ps 86:11).[3]  --Theological Wordbook of the Old Testament
associate  ʿārab: to be; become surety, mortgage, engage, occupy, undertake for; give pledges (Hithpael).
nasb, nkjv, nltassociate with; esv, nivjoin with:
given to change  (šānâ; lit, “people who change,” i.e. political agitators; see notes)
The verb šānâ is sometimes used to describe a change in character or way or life. --Theological Wordbook of the Old Testament
calamity  H343 - 'eyd: 1 distress, burden, calamity. 1A burden (of the righteous). 1B calamity (of nation). 1C disaster (of wicked). 1D day of calamity.  --Enhanced Strong’s Lexicon
suddenly  H6597 - pith'owm: suddenly, surprisingly, in a moment
…”suddenly,” which connotes unexpectedly. --Waltke in NICOT
ruin  H6365 - piyd: misfortune, distress, calamity, i.e., a state or causation that causes trouble and hardship (Job 12:5; 30:24; 31:29; Pr 24:22+)  --Dictionary of Biblical Languages with Semantic Domains
those two The pronoun “their” and “the two of them” in v. 22b look back to “the Lord and the king… --Waltke in NICOT


Discussion / thought:
Primary application--
1.  This is to be understood primarily in the context of unified Israel where God had the king anointed by His prophet.  (When God brought the Babylonians, the prophets exhorted the Jews to submit to God's judgment through their rule for the 70 years.)
2.  In a democracy we change our rulers every 2, 4, or 6 years.  This should not be understood in a sense that we should not vote against an incumbent.
3.   There are situations in the world where it would be difficult if not impossible to figure out which of the authority structures in play one should fear/honor.
Secondary applications--
1.  New Testament passages affirm the importance of honoring rulers. 1 Peter 2.13-17 
2.  A general respect for God and those he has put in authority over us.
3.  A caution against pursuing hasty changes, especially when it involves those in authority.
4.  Patience and contentment with the circumstances God has put us in.