1. Proverbs

2. The book of Proverbs takes its title from the first word in the Hebrew text which is usually translated as "proverbs."
The Hebrew word for proverb means “parallel,” “similar,” or “a comparison.” It refers to a comparison or simile as underlying the moral maxim. As a pithy saying, a proverb centers in a comparison or an antithesis. Thus, a proverb is usually a succinct statement that stands in place of a long explanation and expresses a truth about reality.
Proverbs are presented as observations of life based on the experience of generations of wise people. Yet they are not simply statements of the way things are. Clearly they also recommend the way things should be.
Beyond the skills and training of specialized people, the Old Testament speaks of wisdom as disciplined living that enables us to live in right relationships with others and with God

3. Caution!
The proverbs are general observations about life; they are not designed as legal guarantees from God.
Proverbs 15:25 states, “The LORD will destroy the house of the proud”. It is true that pride often leads to downfall, but there are some notable exceptions. To claim the proverbs as promises that God guarantees in every case will ultimately lead to spiritual frustration.
Figures of speech, vivid comparisons, alliterations, and other rhetorical devices are freely used in the proverbs. This means that proverbs need to be "translated" from the words of the imagery to the meaning of the imagery to similar meaning in our cultural context.
For example, Proverbs 25:24, "It is better to dwell in the corner of the housetop, than with a brawling woman and in a wide house," was written in a culture where houses had flat roofs that were used for storage. We might say, "It is more peaceful to live in the garage (or doghouse) than inside with a griping companion." The point is not for husbands or wives to go to the roof to escape their spouse. Rather, the point is to be the right kind of spouse so we don’t drive our loved one away.

4. Caution!
While proverbs are framed as universal statements, they need to be applied with discernment. We see the same in our own contemporary folk wisdom, which often sounds contradictory taken in the abstract.
For example, compare "look before you leap" with "he who hesitates is lost." Which is correct? Well, it depends. Sometimes caution is advisable, but other times speed is essential.
Finally, Proverbs must be read as a collection. No single proverb can express all the truth about any given subject.
Wisdom comes from a balance of truth. In fact, knowing only one side of a matter is folly, which the proverbs consistently warn against.
However, even taken together and conscientiously followed the proverbs do not guarantee a life without difficulties. Part of wisdom is knowing how to live in the midst of difficult circumstances.

5. Christ as seen in Proverbs
In chapter 8, wisdom is personified and seen in its perfection. It is divine (8:22-31), it is the source of biological and spiritual life (3:18; 8:35-36), it is righteous and moral (8:8-9), and it is available to all who will receive it (8:1-6, 32-35).
This wisdom became incarnate in Christ “in whom are hidden all the treasures of wisdom and knowledge” (Col. 2:3). “But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption:” (1 Cor. 1:30; cf. 1 Cor. 1:22-24)

6. The books of Proverbs, along with Job, Ecclesiastes, parts of Psalms, and the Song of Solomon are often called Wisdom Literature by biblical scholars.
Proverbs were Solomon's (Proverbs 1:1) implies no more than that he gathered into orderly arrangement sayings already current amongst the people, the wisdom of the Spirit, perhaps through many centuries (Ecclesiastes 12:9). Chapters were current in Hezekiah's time (Ecclesiastes 25:1). Chapters 30 and 31 are by Agur and Lemuel. Verse 1 could be just as well translated, "Solomonic proverbs." As the founder of the Wisdom tradition in Israel it was appropriate to honor Solomon by describing proverbs as his kind of literature.
1st Kings 3:5-28 and 4:29-34 emphasize Solomon’s wisdom. According to 1 Kings 4:32, Solomon spoke 3,000 proverbs and 1,005 songs. Yet, while he wrote many of proverbs in this book, later chapters indicate that he was not the only author of the book. Three sections of the proverbs are ascribed to Solomon; chapters 1:1-9:18; 10:1-22:16, and 25:1-29:27. However, the proverbs in the latter section (25:1-29:27) were selected from Solomon’s collection by King Hezekiah’s committee (25:1).

7. There is evidence of a vast amount of oral folk wisdom that was available in the various nations of the ancient Near East.
Egypt and Ancient Mesopotamia (Sumerians, Babylonians, etc.) also had a strong literary tradition of proverbial wisdom.
Thus, many critical scholars have claimed that the book of Proverbs is nothing more than a selection of these Near Eastern wisdom sayings.
Yet, more than likely there was a common Middle Eastern wisdom with universal insights of which all cultures partook.
However, the wisdom literature outside Israel did not contain advice to look to a personal relationship with a god as essential to obtaining wisdom (ref Prov 1:7). This makes the book of Proverbs unique and distinctive

8. The book of Proverbs is completely in poetic form
Hebrew poetry was not built on rhyming words but on parallel ideas. The technical term is parallelism
Most biblical proverbs take the form of couplets containing parallel members, called the A- and B-lines. See, for example, Proverbs 16:6.
By mercy and truth iniquity is purged: A-line
and by the fear of the LORD men depart from evil. B-line

9. For the technically minded
Proverbs contains many of the same types of parallelism that are found in Psalms:
Synonymous parallelism: restates the idea of the first line in a different way. Ex: “My son, hear the instruction of thy father, and forsake not the law of thy mother” (1:8)
Antithetical parallelism: contrasts of two ideas. The second line is often introduced by the word “but,” which contrasts the idea of the first line with that in the second Ex: “The fear of the LORD prolongeth days: but the years of the wicked shall be shortened.” (10:27)

10. Synthetic parallelism: expands upon what has been stated in the first line. The second line adds to the thought of the first line in order to complete it. Ex: “Whoso stoppeth his ears at the cry of the poor, he also shall cry himself, but shall not be heard.” (21:13)
One type of parallelism that we did not explore in Psalms is “numerical parallelism”, which use numbers to structure: “For three things the earth is disquieted, and for four which it cannot bear: For a servant when he reigneth; and a fool when he is filled with meat; For an odious woman when she is married; and an handmaid that is heir to her mistress.” (Prov. 30:21-23)

11. Scripture makes it clear that God not only speaks and moves the world at his words, but that all wisdom and understanding come from his mouth. Sadly, however, His is one voice many are uninterested in hearing. "The tragedy," writes A.W. Tozer "is that we have trained our ears not to hear." Through many voices, God has communicated this truth. "For this people's heart has become calloused; they hardly hear with their ears, and they have closed their eyes" (Matthew 13:15, Isaiah 6:9,10).

12. The fundamental theme is “The fear of the Lord is the beginning of knowledge” (1:7a). The absence of a fear of God leads to an unbridled and foolish life.
“Fear” denotes reverence and submission in the presence of royalty. Therefore, fear of the Lord is to stand in awe of His holy character and power.
“fear" presupposes not only a correct way of thinking about God but a correct relationship with Yahweh. Furthermore, “fear” manifests itself in a fervent desire not to sin against Him because His wrath is so awful and His love is so awesome.
The "fear of the Lord" occurs at least 18 times in Proverbs (1:7, 29; 2:5; 3:7; 8:13; 9:10; 10:27; 14:2, 26-27; 15:16, 33; 16:6; 19:23; 22:4; 23:17; 24:21; 31:30).
The word “beginning” refers more to the origin, foundation, or source of wisdom rather than implying a first stage in wisdom or knowledge with other stages of development happening in the future.

13. OUTLINE
I. Collection 1: Discourses on wisdom chs. 1—9 II. Collection 2: Solomon's couplets expressing wisdom 10:1—22:16 III. Collection 3: Thirty sayings of the wise 22:17—24:22 IV. Collection 4: Six more sayings of the wise 24: V. Collection 5: Solomon's maxims expressing wisdom chs. 25—29 VI. Collection 6: The wisdom of Agur ch VII. Collection 7: The wisdom of Lemuel ch. 31

14. Collection 1: Proverbs 1-9

15. The first nine chapters of Proverbs belong together as a single collection.
The main literary structure in Proverbs 1-9 is called an “instruction”, which is a block of teaching material usually addressed to "My son." While there are diverse ways to outline this collection, many scholars have identified as many as twelve instructions in this collection, framed by a prologue and epilogue.
The ‘instructions’ are in the form of brief poetic essays with a variety of topics explaining the essence and importance of wisdom, including the origin of wisdom, justification for studying wisdom, the character of wisdom and folly, and the role of wisdom in creating the world.

16. PREAMBLE 1:1-7
The purposes for proverbs are stated in 1:2-4, which functions as the introduction to the book. Proverbs are “To know wisdom and instruction; to perceive the words of understanding; To receive the instruction of wisdom, justice, and judgment, and equity; To give subtlety to the simple, to the young man knowledge and discretion.

17. “The fear of the LORD is the beginning of knowledge: but fools despise wisdom and instruction.”(1:7)
the "fear of Yahweh" statement serves as the basic foundation of the book. It conditions all that follows and serves as a reminder that even though wisdom's instruction has to do with matters of personal behavior, family responsibility, business ethics, and communal relationships, it is grounded in the fear of God.
One must always be aware that there is a God and that he holds persons responsible for their actions.

18. INSTRUCTION # 1 1:8-33
“My son, hear the instruction of thy father, and forsake not the law of thy mother:” (1:8)
Presupposed and implied throughout the book is the truth: wisdom is something that can be taught and that can be learned. The son has a choice to make. Will he choose the practice of wisdom, or will he be a fool? It's up to him. Wisdom, unlike intelligence, is neither genetically determined nor a matter of divine endowment. It can, indeed must, be acquired.

19. Lesson: wisely choose your friends and associates
Verse 10—“My son, if sinners entice thee, consent thou not.”
Verse 15—“My son, walk not thou in the way with them; refrain thy foot from their path:”

20. “Wisdom crieth without; she uttereth her voice in the streets: (1:20)
In Proverbs, wisdom and its antithesis are portrayed as real people using a literary device called ‘personification’ in order to emphasize the intensity of the allure that worldliness has on the appetites of the flesh and its subsequent real physical consequences that come as a result of giving in to the enticement. Thus, wisdom and folly are personified as two “women” trying to woo and win the hearts of men.
Wisdom is portrayed as a respectable and proper woman (1:20-33; 8:1-36; 9:1-6). Folly is pictured as a adulteress and loose woman, ready to deceive the young man with sensuous pleasures and lead him to his death (7:6-27; 9:13-18).
Hosea, Jeremiah, and Ezekiel all characterize the covenant unfaithfulness of Israel by picturing her as an adulteress chasing after other divine pretenders such as Baal.

21. “She [wisdom] crieth in the chief place of concourse, in the openings of the gates: in the city she uttereth her words, saying, How long, ye simple ones, will ye love simplicity? and the scorners delight in their scorning, and fools hate knowledge?” (1:21-22)
Warren Wiersbe writes, “"To whom does Wisdom speak? To three classes of sinners: the simple ones, the scorners (scoffers, mockers, NIV), and the fools (v. 22). The simple are naive people who believe anything (14:15) but examine nothing. They're gullible and easily led astray. Scorners think they know everything (21:24) and laugh at the things that are really important. While the simple one has a blank look on his face, the scorner wears a sneer. Fools are people who are ignorant of truth because they're dull and stubborn. Their problem isn't a low IQ or poor education; their problem is a lack of spiritual desire to seek and find God's wisdom. Fools enjoy their foolishness but don't know how foolish they are! The outlook of fools is purely materialistic and humanistic. They hate knowledge and have no interest in things eternal.”

22. “For that they hated knowledge, and did not choose the fear of the LORD: Therefore shall they eat of the fruit of their own way, and be filled with their own devices. For the turning away of the simple shall slay them, and the prosperity of fools shall destroy them. But whoso hearkeneth unto me shall dwell safely, and shall be quiet from fear of evil.” (1:29, 31-33)
Obedient hearing of instruction and wisdom will bring peace and security. Arrogant rejection of wisdom plants the seeds of its own destruction. This is the truth communicated throughout Proverbs and is expressed similiarly in Romans 1:18-33 when Paul states three times that God gave sinners up to the natural consequences of their conscious and willful suppression of the truth.

23. INSTRUCTION #2 2:1-22 Lesson: The wise seek knowledge and instruction
“My son, if thou wilt receive my words, and hide my commandments with thee; So that thou incline thine ear unto wisdom, and apply thine heart to understanding; Yea, if thou criest after knowledge, and liftest up thy voice for understanding; If thou seekest her as silver, and searchest for her as for hid treasures; Then shalt thou understand the fear of the LORD, and find the knowledge of God.” (2:1-5)

24. The “my son” is traditionally viewed as Solomon giving advice to his son Rehoboam, who is just beginning to face adult realities and to become responsible for himself. The question is whether or not the hearer/reader will pay the price for wisdom.
The verb “understand” in verse 5 comes from the Hebrew root for "between," meaning the ability to make the difficult distinctions. Thus, its meaning implies the ability to discern the proper response to God—as sovereign and holy king of the universe or as “daddy” (abba)—in any given situation.

25. “For the LORD giveth wisdom: out of his mouth cometh knowledge and understanding. He layeth up sound wisdom for the righteous: he is a buckler to them that walk uprightly. He keepeth the paths of judgment, and preserveth the way of his saints. Then shalt thou understand righteousness, and judgment, and equity; yea, every good path.” (2:6-9)
These verses make it very clear that while we are exhorted to diligently seek wisdom, it is not the effort of our search that produces it. God is the source of all wisdom and knowledge and He makes it available at His discretion for those who are right in their relationships with him, with others, and with the world

26. INSTRUCTION #3 3:1-10 Lesson: The wisest way is God’s way
“My son, forget not my law; but let thine heart keep my commandments: For length of days, and long life, and peace, shall they add to thee.” (3:1-2)
This echoes the promises of Deuteronomy: “Thou shalt keep therefore his statutes, and his commandments, which I command thee this day, that it may go well with thee, and with thy children after thee, and that thou mayest prolong thy days upon the earth, which the LORD thy God giveth thee, for ever.” (Deut 4:40)

27. “Trust in the LORD with all thine heart; and lean not unto thine own understanding. In all thy ways acknowledge him, and he shall direct thy paths.” (3:5-6)
Proverbs teaches ignorance is not bliss and naiveté is more a vice than a virtue. Jesus instructed His disciples to be “wise as serpents and harmless as doves,” (Matt. 10:16).

28. INSTRUCTION #4 3:11-20
“My son, despise not the chastening of the LORD; neither be weary of his correction: For whom the LORD loveth he correcteth; even as a father the son in whom he delighteth.” (3:11-12)
Blessings are not the only proof of God’s love. Discipline and reproof are also signs of God’s loving affirmation in our lives. The difficult times of our lives may be the source of more blessing than the good times if we are ready to learn (wisdom) from the painful as well as the pleasant circumstances of life.
This is reiterated in the NT: “My son, despise not thou the chastening of the Lord, nor faint when thou art rebuked of him: For whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth.” (Heb 12:5-6 )

29. The lesson: “Happy is the man that findeth wisdom, and the man that getteth understanding.” (3:13) Why???
Verse 14— “For the merchandise of it is better than the merchandise of silver, and the gain thereof than fine gold.”
Verse 15— “She is more precious than rubies: and all the things thou canst desire are not to be compared unto her.”
Verse 16— “Length of days is in her right hand; and in her left hand riches and honor.”
Verse 17— “Her ways are ways of pleasantness, and all her paths are peace.”
 Verse 18— “She is a tree of life to them that lay hold upon her: and happy is every one that retaineth her.”

30. INSTRUCTION #5 3:21-35 Lesson: Wisdom protects against ungodly desires
Verse 29: “Devise not evil against thy neighbour, seeing he dwelleth securely by thee.”
Verse 30: “Strive not with a man without cause, if he have done thee no harm.”
Verse 31: “Envy thou not the oppressor, and choose none of his ways.”

31. INSTRUCTION #6 4:1-9
Lesson: There is a heritage of wisdom that should be diligently sought and honored
“Hear, ye children, the instruction of a father, and attend to know understanding, For I give you good doctrine, forsake ye not my law. For I was my father's son, tender and only beloved in the sight of my mother. He taught me also, and said unto me, Let thine heart retain my words: keep my commandments, and live.” (4:1-4)

32. INSTRUCTION #7 4:10-19
Lesson: Wisdom can clearly discern between right and wrong
“Hear, O my son, and receive my sayings; and the years of thy life shall be many. I have taught thee in the way of wisdom; I have led thee in right paths.” (4:10-11)
“Enter not into the path of the wicked, and go not in the way of evil men. Avoid it, pass not by it, turn from it, and pass away.” (4:14-15)
“But the path of the just is as the shining light, that shineth more and more unto the perfect day. The way of the wicked is as darkness: they know not at what they stumble.” (4:18-19)

33. INSTRUCTION #8 4:20-27
Wisdom knows how to control the fleshly desires and lusts
“My son, attend to my words; incline thine ear unto my sayings…
Verse 23—“Keep thy heart with all diligence; for out of it are the issues of life.”
Verse 24—“Put away from thee a froward mouth, and perverse lips put far from thee.”
Verse 25—“Let thine eyes look right on, and let thine eyelids look straight before thee.”
 Verse 26—“Ponder the path of thy feet, and let all thy ways be established.”
 Verse 27—“Turn not to the right hand nor to the left: remove thy foot from evil.”

34. INSTRUCTION #9 5:1-23
Lesson: Wisdom understands the mind-numbing attraction of illicit sexual behaviors
“My son, attend unto my wisdom, and bow thine ear to my understanding:..For the lips of a strange woman drop as an honeycomb, and her mouth is smoother than oil: But her end is bitter as wormwood, sharp as a two-edged sword. Her feet go down to death; her steps take hold on hell.” (5:1, 3-5)
“And thou mourn at the last, when thy flesh and thy body are consumed, And say, How have I hated instruction, and my heart despised reproof; And have not obeyed the voice of my teachers, nor inclined mine ear to them that instructed me!” (5:11-13)

35. INSTRUCTION # 10 6:1-19
Lesson: Wisdom manifests itself in righteous behavior in our daily business and social interactions
“These six things doth the LORD hate: yea, seven are an abomination unto him: 1) A proud look 2) A lying tongue 3) Hands that shed innocent blood 4) An heart that deviseth wicked imaginations 5) Feet that be swift in running to mischief 6) A false witness that speaketh lies 7) He that soweth discord among brethren. (6:16-19)

36. INSTRUCTION #11 6:20-35
Lesson: Wisdom clearly sees the dangerous implications and consequences of adultery
“My son, keep thy father's commandment, and forsake not the law of thy mother:.. Can a man take fire in his bosom, and his clothes not be burned? Can one go upon hot coals, and his feet not be burned? So he that goeth in to his neighbor's wife; whosoever toucheth her shall not be innocent…. But whoso committeth adultery with a woman lacketh understanding: he that doeth it destroyeth his own soul. ” (6:20,27-28,32)

37. INSTRUCTION #12 Ch 7-8
Lesson: Wisdom recognizes and protects us from the entire arsenal of tricks, persuasion, disguises, and snares that folly will use to entrap us.
Solomon tells a short story in chapter 7 of a young man being caught in the wiles of a harlot that serves as an allegory for any sinful behavior:
Verse 10—“And, behold, there met him a woman with the attire of an harlot, and subtil of heart.”
Verse 13—“So she caught him, and kissed him, and with an impudent face said unto him”
Verse 18—“Come, let us take our fill of love until the morning: let us solace ourselves with loves.”
Verse 21—“With her much fair speech she caused him to yield, with the flattering of her lips she forced him.”
 Verse 22—“He goeth after her straightway, as an ox goeth to the slaughter, or as a fool to the correction of the stocks;”

38. Then, in chapter 8 Solomon personifies wisdom and contrasts her call with that of Folly from chapter 7:
Verse 1—“Doth not wisdom cry? and understanding put forth her voice?”
Verse 2—“She standeth in the top of high places, by the way in the places of the paths.”
Verse 3—“She crieth at the gates, at the entry of the city, at the coming in at the doors.”
 Verse 4—“Unto you, O men, I call; and my voice is to the sons of man.”
Verse 34—“Blessed is the man that heareth me, watching daily at my gates, waiting at the posts of my doors.”
 Verse 35—“For whoso findeth me findeth life, and shall obtain favour of the LORD.”
 Verse 36—“But he that sinneth against me wrongeth his own soul: all they that hate me love death”

39. Epilogue 9:1-18
Verses 1-6 personify wisdom in the figure of a lady preparing a feast and issuing invitations. “Whoso is simple, let him turn in hither: as for him that wanteth understanding, she saith to him, Come, eat of my bread, and drink of the wine which I have mingled.” (9:4-5)
Verses personify folly in the guise of a harlot offering a similar invitation: “Whoso is simple, let him turn in hither: and as for him that wanteth understanding, she saith to him, Stolen waters are sweet, and bread eaten in secret is pleasant.” (9:16-17)
A person can determine just how wise or how foolish he or she may be. It has nothing to do with intelligence but everything to do with commitment. If a person recognizes divine revelation as such and decides to understand it, submits to it, and lives by it the best he can, he is wise. On the other hand if he rejects God's Word and decides to live his life with no regard to what God has said, he is a fool.

40. This sections summarizes the key truths about wisdom found in chapters 1-8:
Verse 6: “Forsake the foolish, and live; and go in the way of understanding”
Verse 9: “Give instruction to a wise man, and he will be yet wiser: teach a just man, and he will increase in learning.”
Verse 10: “The fear of the LORD is the beginning of wisdom: and the knowledge of the holy is understanding.”

41. Collection 2: Solomon's couplets expressing wisdom 10:1—22:16

42. Most of the couplets are antithetical in 10:1-15:29
Most of the couplets are antithetical in 10:1-15:29. The key word is "but."
Most of the couplets are synthetic in 15:30-22:16 using the conjunction "and."
Certain major themes are recurring many times, such as wisdom/folly (or wise/foolish) righteousness/wickedness wealth/poverty truth/lying work/laziness

43. Wisdom/folly
“A wise son maketh a glad father: but a foolish son is the heaviness of his mother.” (10:1)
“Every prudent man dealeth with knowledge: but a fool layeth open his folly.” (13:16)
“Understanding is a wellspring of life unto him that hath it: but the instruction of fools is folly.” (16:22)
“Even a fool, when he holdeth his peace, is counted wise: and he that shutteth his lips is esteemed a man of understanding.” (17:28)

44. righteousness/wickedness
“Treasures of wickedness profit nothing: but righteousness delivereth from death.” (10:2)
“The righteousness of the perfect shall direct his way: but the wicked shall fall by his own wickedness.” (11:5)
“Evil pursueth sinners: but to the righteous good shall be repayed.” (13:21)
“Righteousness exalteth a nation: but sin is a reproach to any people.” (14:34)
“An ungodly witness scorneth judgment: and the mouth of the wicked devoureth iniquity.” (19:28)

45. wealth/poverty
“There is that maketh himself rich, yet hath nothing: there is that maketh himself poor, yet hath great riches.” (13:7)
“The poor is hated even of his own neighbor: but the rich hath many friends.” (14:20)
“The rich man's wealth is his strong city, and as an high wall in his own conceit.” (18:11)
“He that loveth pleasure shall be a poor man: he that loveth wine and oil shall not be rich.” (21:17)

46. work/laziness
“He becometh poor that dealeth with a slack hand: but the hand of the diligent maketh rich.” (10:4)
“The hand of the diligent shall bear rule: but the slothful shall be under tribute.” (12:24)
“He also that is slothful in his work is brother to him that is a great waster.” (18:9)
“A slothful man hideth his hand in his bosom, and will not so much as bring it to his mouth again.” (19:24)
“The sluggard will not plow by reason of the cold; therefore shall he beg in harvest, and have nothing.” (20:4)

47. truth/lying
“He that speaketh truth sheweth forth righteousness: but a false witness deceit.” (12:17)
“Lying lips are abomination to the LORD: but they that deal truly are his delight.” (12:22)
“A wicked doer giveth heed to false lips; and a liar giveth ear to a naughty tongue.” (17:4)
“A false witness shall not be unpunished, and he that speaketh lies shall not escape.” (19:5)
“He that goeth about as a talebearer revealeth secrets: therefore meddle not with him that flattereth with his lips.” (20:19)

48. Of course, some of the all time favorite proverbs from this collection are:
“Pride goeth before destruction, and an haughty spirit before a fall.” (16:18)
“There is a way that seemeth right unto a man, but the end thereof are the ways of death.” (16:25)
“Whoso findeth a wife findeth a good thing, and obtaineth favor of the LORD” (18:22)
“A man that hath friends must shew himself friendly: and there is a friend that sticketh closer than a brother.” (18:24)
“Train up a child in the way he should go: and when he is old, he will not depart from it.” (22:6)

49. Proverbs 20:12
“The hearing ear, and the seeing eye, the LORD hath made even both of them.”
the word translated "hearing" is from the verb šāma`.
šāma` commonly means not only to hear, not only to listen, but also to respond obediently, as in the phrase "to hear is to obey." Every parent (and pastor) knows that not all hearing is listening, and not all listening is obedience.
The ear in Proverbs is meant to be employed not merely in hearing the birdies sing nor the brooks babble. The ear is to be used in accepting and accumulating God's wisdom (ref. Proverbs 2:22; 4:20; 5:1, 13; 15:31; 18:15; 22;17; 23:12; 25:12; 28:9).

50. the "eye" has many uses in Proverbs, but is also used of the organ of perception and evaluation.
The "eye" is spoken of in warning (3:7; 5:21; 12:15; 16:2) and encouragement (3:4; 4:21, 25). We should use our eyes to perceive and learn wisdom (23:26). And the common verb "to see" (rā'â) is used of looking and learning, of picking up wisdom through the eye-gate (6:6; 7:7; 22:3; 24:32; 27:12).

51. COLLECTION 3: THIRTY SAYINGS OF THE WISE 22:17—24:22

52. “Bow down thine ear, and hear the words of the wise, and apply thine heart unto my knowledge.” (22:17)
The emphasis in 22:17—24:22 is on the importance of applying the instruction previously given.
Many scholars have called attention to the similarities between Proverbs 22:17—24:22, the 30 sayings of the wise, and The Instruction of Amen-em-Ope, a piece of Egyptian wisdom literature.
Both sets of proverbs contain 30 sayings each, both use the "my son" terminology, and both follow the same structural design. This design includes an introduction stating why the writer gave the instruction followed by 30 independent sections of sayings on diverse subjects.
However, while the Lord may have allowed the use of Egyptian literature as a template, the key distinction of the biblical proverbs is that the writers claim that the readers must “That thy trust may be in the LORD, I have made known to thee this day, even to thee.” (22:19)

53. Collection 4: Six more sayings of the wise 24:23-34

54. “These things also belong to the wise…” (24:23)
This is a collection of six more maxims from unknown sages
Ends with an illustrative story: “I went by the field of the slothful, and by the vineyard of the man void of understanding; And, lo, it was all grown over with thorns, and nettles had covered the face thereof, and the stone wall thereof was broken down. Then I saw, and considered it well: I looked upon it, and received instruction. Yet a little sleep, a little slumber, a little folding of the hands to sleep: So shall thy poverty come as one that travelleth; and thy want as an armed man.” (24:30-34)

55. Collection 5: Solomon's maxims expressing wisdom chs. 25—29

56. “These are also proverbs of Solomon, which the men of Hezekiah king of Judah copied out.” (25:1)
A group of scholars who served during King Hezekiah's reign ( B.C.) added more of Solomon's 3,000 proverbs (1 Kings 4:32) to the former collection (1:1—22:16). These men lived about 250 years after Solomon. Solomon ruled from B.C.
Chapters 25—26 contain proverbs that are mainly comparisons using the conjunction “and.”
Chapter 27 is a mixture of comparative and antithetical proverbs.
Chapters 28—29 contain maxims that are mainly contrasts marked by the word "but."

57. Ch 25 General subject: Wise and foolish conduct
Verses 6-7: “Put not forth thyself in the presence of the king, and stand not in the place of great men: For better it is that it be said unto thee, Come up hither; than that thou shouldest be put lower in the presence of the prince whom thine eyes have seen.”
Verse 11: “A word fitly spoken is like apples of gold in pictures of silver.”
Verse 16: “Hast thou found honey? eat so much as is sufficient for thee, lest thou be filled therewith, and vomit it.”
Verse 24: “It is better to dwell in the corner of the housetop, than with a brawling woman and in a wide house.”
Verse 28: “He that hath no rule over his own spirit is like a city that is broken down, and without walls.”

58. Ch 26 General subject: dealing with foolish people
Verse 1: “As snow in summer, and as rain in harvest, so honor is not seemly for a fool”
Verse 6: “He that sendeth a message by the hand of a fool cutteth off the feet, and drinketh damage.”
Verse 12: “Seest thou a man wise in his own conceit? there is more hope of a fool than of him.”
Verse 20: “Where no wood is, there the fire goeth out: so where there is no talebearer, the strife ceaseth.”

59. Many Bible students have been perplexed by the apparent contradiction in these two Proverbs: “Answer not a fool according to his folly, lest thou also be like unto him. Answer a fool according to his folly, lest he be wise in his own conceit.” (26:4-5)
These pieces of advice do not contradict each other because each is wise in its own way. Verse 4 means that in replying to a fool one should not descend to his level by giving him a foolish response. Verse 5 means that one should correct a fool on important matters so he will not conclude that he is right

60. Ch 27 General subject: Guidance for the righteous
Verse 1: “Boast not thyself of to morrow; for thou knowest not what a day may bring forth.”
Verse 9: “Ointment and perfume rejoice the heart: so doth the sweetness of a man's friend by hearty counsel.”
Verse 17: “Iron sharpeneth iron; so a man sharpeneth the countenance of his friend.”
Verse 23: “Be thou diligent to know the state of thy flocks, and look well to thy herds.”

61. Ch 28-29 General subject: Instructive contrasts
28:4—“They that forsake the law praise the wicked: but such as keep the law contend with them.”
28:13—“He that covereth his sins shall not prosper: but whoso confesseth and forsaketh them shall have mercy.”
29:2—“When the righteous are in authority, the people rejoice: but when the wicked beareth rule, the people mourn.”
29:27—“An unjust man is an abomination to the just: and he that is upright in the way is abomination to the wicked.”

62. Collection 6: The wisdom of Agur ch. 30

63. “The words of Agur the son of Jakeh, even the prophecy: the man spake unto Ithiel, even unto Ithiel and Ucal,” (30:1)
Scripture does not refer to either Agur or his father (or ancestor) Jakeh elsewhere
The most distinctive feature of Agur's proverbs are his numerical style of grouping similar items using the introductory phrase, "There are three things even four," which occurs with minor changes five times (vv. 15, 18, 21, 24, 29).
Ex: “There are three things that are never satisfied, yea, four things say not, It is enough: The grave; and the barren womb; the earth that is not filled with water; and the fire that saith not, It is enough.” (30:15-16)

64. Notice also the four verses that begin with “There is a generation” (vv. 11-14)
One of the best maxims of advice about the key to living a life of contentment: “give me neither poverty nor riches; feed me with food convenient for me: Lest I be full, and deny thee, and say, Who is the LORD? or lest I be poor, and steal, and take the name of my God in vain.” (30:8-9)

65. Collection 7: The wisdom of Lemuel ch. 31

66. “The words of king Lemuel, the prophecy that his mother taught him
King Lemuel was evidently not a king of Israel or Judah since his name does appear in Kings or Chronicles.
Proverbs ends with an acrostic poem (vv.10-31)—each verse beginning with the successive letters of the Hebrew alphabet—highlighting the attributes of a virtuous woman: “Who can find a virtuous woman? for her price is far above rubies.” (22:10)

67. Just so we don’t miss the main point
Wisdom is learning to live a life pleasing to God
This means being skillful and successful in one's relationships and responsibilities. It involves observing and following the Creator's principles of order in the moral universe
The demand for faith underlies the whole book of Proverbs. Only in a right relationship to the true and living God can one enter into God's foreordained, righteous order for life and find true success and happiness.
The fool, on the other hand, despises God's revealed order for life and the instruction that would lead him or her into it. The book of Proverbs makes it equally clear the fool is one by his own fault, not by fate. People have a choice about which way they will go. Their lives are to a large measure the result of their choices.
“Our greatest failing as Christians is not that we know too little (while this is often regrettably true), but that we fail to do what we know we should. The emphasis of Proverbs is both on the acquisition of wisdom and the application of it. Seldom do we find ourselves “in church” in this book, but rather in the home, on the job, and dealing with the mundane matters of daily living. Proverbs forces the reader to translate principles into practice.” BOB DEFFINBAUGH