And good evening ladies and gentlemen. Welcome as we see you here. Let me, let me see. I got music going to start there. There we go. And we are glad you are here for Proverbs as we have some wisdom unveiled and we'll be ready to go for it and ready to look at it. I had a, a few on the road journeys. We're back in the studio here live tonight and very glad that you've joined us. So hey, since we're live, I'll say hi tonight before we're done. If you are here watching live, go in and make a comment on randywhiteministries.org on worship high on YouTube wherever it is you're watching, make a comment and just glad to have you. We are what session seven now I just put an outline up. Sorry it's not for you on Worship High below the screen as it normally is. Didn't quite make it that far but it's there on Zoho Connect for you. It's also. Oh, you don't have the link, do you? It's, it's last week's link but say same same place as last week if you have that. Or it is there on Zoho. Pardon me for not having that. We were going by the hair of my chinny chin chin just to make it in time. But we are going to be going here into Proverbs the fifth chapter here in just a little bit as we've working on this Proverbs wisdom unveiled and having a, a good time with, with, with with all that. And let's, let's see, maybe I can even fit the whole thing on the screen for you. I don't know, maybe not. Maybe we'll just let the video play. How's that? But very glad that you have joined us on these seven sessions. I don't know about you but for me been exciting, an exciting journey. I told someone was it on Ask the Theologian? I don't remember one of these steps along the way I said something like, you know, I'm as excited about the Proverbs study as I've been on any study because I think we have finally made a little ding. There it is. I got it. We're there. And so we're going to come tonight to Proverbs the fifth chapter and we will begin looking through here. Now if you have missed out on joining us for anything, perhaps you may, you may want this little tiny bit of a refresher. I'm not going to give six weeks worth of reminder to you, but we are in my son passages. And these particular my son passages are a reference from the dad who is King Solomon to the son who is Rehoboam. If we're going to expand it at all, we would only expand it to Judean kings, not even the kings of Israel. That is the northern kingdom only to the southern kingdom. Because Rehoboam in his kingdom, it's going to very quickly split. And we're going to have the. The issue up here that my son are going to be Judean kings. So this is a book of instruction for Judean kings, at least the first nine or ten chapters. It may change a little bit after that, but it's a word of instruction to follow Torah if you're the king. Here's what you need to do. Now, if you were with us, I gave a little supplemental on Sunday morning, this past Sunday morning. The series, if you need to go and look this up, if you're watching it another time. The series is called A Little Bit of this and a Little Bit of that. That's the playlist. You can find that series on Worship fire or on YouTube. And look at. I think it's. I think it's session number two of A little bit this, a Little Bit of that. But you'll see it. It's talking about promises for the king or Proverbs. It'll have that, that title with proverbs and promises in it. I think we can take these and make them promises when we understand to whom they belong. If we take them to me and you, no promise here at all. Because we take it to me and you, we always have to apologize. So we're taking my son to be. Hey, I'm King Solomon. You're the prince Rehoboam. Here's what you need to know. And we're going to look through and see some of that. We'll mostly be using this panel right here. It's the King James and it's Proverbs, chapter five. We're going to use if, if we, if we use it at all. This column over here, I'll get rid of the yellow just so it doesn't distract you. We'll just use that for cross references if we, if we go there at all. I don't know that we're going to do that much of that tonight. So we'll be looking right here at Proverbs. And let's. With not further ado, let's just get started in it. And the word is, my son, let me reach over here. There. I just had A revelation that my computer was going to go to sleep and need a password and I don't have a keyboard to it, and then I wouldn't be able to say hi to you at the end. So I got to keep my computer awake. But here we go now. Now that you know all the fine details, my son, attend not. Excuse me. Attend unto my wisdom. Bow thine ear to my understanding. How about that? Just as soon as I tell you, I don't think we're going to do a lot of cross reference. I'll just go ahead and go to one. Let's go to Proverbs, chapter three, which sounds an awful lot like Proverbs, Chapter five, chapter three, verse one, Chapter five, verse one. So here in chapter three, we've got my son, forget not, my law and my commandments. My law, my commandments. Here we've got my wisdom, my understanding. So attend unto, forget not so. Same kind of message. I think that you would agree this is a little bit of deja vu again. Even though we have the difference between wisdom and understanding over here, between law and commandments, nonetheless, hey, that works great for us. And I think we could say, hey, my law here, my law is the same as my wisdom. Because our premise has been, and I've not found anything to say this premise is false. Our premise has been that wisdom in the book of Solomon, whoever it belongs to in the book of Proverbs, I should say wisdom in the book of Proverbs is the law. Lady wisdom is the law speaking. Solomon had adopted here my law. He had made it his own by the time he's writing this. I know he had ups and downs, but he had. He owned it here. So it's my law, which is, I'm going to say, absolutely the same thing as saying here, my wisdom. So take my law and my. My wisdom. And then he says, my understanding and my commandments, as we talked about, I think it was two weeks ago, the commandments of the Lord, they. Excuse me, the commandments of Solomon are his. His kingly wisdom, but his wisdom of, hey, here's how to carry out Torah. So the same is my understanding. So we've got virtually the same thing. I think my son attended a my wisdom. Bow thine ear unto my commandments that thou mayest regard discretion and that thy lips may keep knowledge. Well, what does a king want more than that? Or maybe I should say, what do we want in a king more than that? We want a king who regards discretion, description. Discretion is the better part of valor, right? Hey, have Some discretion. And that thy lips may keep knowledge. That is the idea that. That things that are true come out of your mouth. So carry out the law and you'll have discretion and knowledge. It's what the king wants. It's a promise given There now. Then it comes into verse three. And it talks quickly about the strange woman. Now even there, it gives this strange woman as a contrast to my wisdom, my understanding, discretion, knowledge. Let's just take those four words right there. Wisdom, understanding, discretion and knowledge. Those four words are the opposite or the opposite of those four words is this strange woman and the lips of a strange woman. So he's going from your lips to her lips. Here's an option given to you now. We. We had the strange woman. She came up. What was it the first time in chapter two, I think, Luca, maybe verses 19. Or was the first time we were introduced to the strange woman? We. We had there in that strange woman. I'm gonna. I'm gonna see if we can find that chapter two. I want to say it's verse 19, but I'm gonna. I'm gonna put 16 in there just in case. How about that? It's verse 16. Good thing I did that. Just in case, you know, a six and a nine there. Just depends on if you're standing on your head or not. So to. To deliver thee from the strange woman. When I taught chapter two, I said, we're going to use this in chapter two as our understanding of the strange woman. Whenever we see the strange woman, we'll know who she is. Well, who is the strange woman? She's the stranger which flattereth with her words and forsaketh the. The. The. The. The. The guide of her youth. Here's. Here's the key. Forgets the covenant of her God. Okay, to. To. To back up a little bit. The strange woman is the woman who talks a good talk, but she does not walk the law. She rejects the covenant. But unlike the evil man who says, I want nothing to do with it, I'm out of here. The strange woman says, oh, I just love the law. I love the Lord, and I love his word. Come on and let's not do it. She talks deceptively and flatteringly. So the strange woman. This will sound woke. The strange woman might be a man. That would be a strange woman, wouldn't it? The strange woman might be a man. The strange woman might be an institution. The strange woman might be a thought. The strange movement might. The strange woman might be a movement. The strange woman might be a Foreign adversary or a foreign alliance. Any number of things the strange woman could be. But it's that thing that doesn't just come out in the open and say we reject the law of God. That's what the evil man does. But the strange woman doesn't come that the strange woman is much, much more subtle in that. So it's whatever subtly takes you away. Now I bring that up here to say the lips of a strange woman drop as a hominy comb. Her mouth is smoother than oil. You know, don't be thinking I don't know. The only name that comes to me right now is Mae West. Hey, there she is. Who knows that woman? She's got lips that drop as a honeycomb. Her mouth is smooth and there is no woman that he's talking about. I'm really convinced that if you take Proverbs, chapter 5 to be about a woman, you have missed the point. And I don't want you to miss the point. I think you. You will so reduce the book of Proverbs in its meaning that honestly I'm not sure it does you much good to read it. And I know, you know, when I was 20, 21, 22 years old and reading the proverb every day because that was what righteous young men did. I just told by all the evangelicals, I took this strange woman here to. To be, you know, I don't know, she was Farrah Fawcett or something, you know, she was some woman who is going to lead me astray other than those godly women down there at the Baptist University. It's not about women. Is there some truth about women? Strange women. Luca, stay away from strange women. Something, yes, there's some truth about, you know, but it's so surface level that I'll even go so far to say that's not. It's so much not about that, that if that's what you think, you missed it. And I'm afraid most miss it. So here's the strange woman, the subtle deception from Torah. She's the one that's got, you know, drop drops as a honeycomb. Her mouth is. Is smoother than oil. But her end as bitter as wormwood. Sharp as a two edged sword. That thing will cut both ways. Her feet go down to death, steps take hold on hell. Now, I think many of you probably know the King James uses the word hell really in a different way than we would use it today. We think of hell as the lake of fire, the place of eternal destruction. But hell in 1611 was simply the Grave, the place of the dead. The abode of the dead, if you will. And. And the. The word underneath it is Sheol. So you, you, you, you back away from Torah subtly. It seems sweet, seems smoother than oil. It's easy to do, but, man, it doesn't end well. It ends in death. Down to the grave. Now, you're probably okay taking hell, even in our modern understanding of it, there with the rejection of Torah. But he says, don't go there, lest thou shouldest ponder the path of life. Her ways are movable that thou canst not know them. Hey, stop and think about this again. This says she's subtle, and she's really good subtle. Carrying it out. Hear me now, therefore, O ye children, depart not from the words of my mouth. Now, Solomon has done something here in that he does go to children. This is the one verse that he takes children. Was it last week? I think it was last week in Proverbs, chapter four, where he had the entire congregation before him and he was talking to all of the nation. And then with the children, the nation in front of him, he turned and talked directly to King Solomon. But here, this one time in the verse, he has a word for the nation. The rest of the time, it's going to be the son. In fact, you notice here it goes to the T pronouns right here, Thy and thou speaking singularly to his son. So he wants the nation to know, O ye children, depart not from the words of my mouth. Hey, it's good for you all, too. But as we go, remove thy way from her. King Solomon, stay away from this subtlety. Remove thy way from her. Come not nigh to the door of her house. You know, I think, would it be fair to say that subtlety is one of the most dangerous and tricky kind of things for any nation. There's a lot of people, maybe I should stay away from politics here. But there's a lot of people who don't like Donald Trump because he's way too blunt. You know, he just, boom, puts it out there. Very little subtlety. But I wonder if more harm is not done by people who say one thing, but you can only interpret it correctly if you know what it really meant. That, my friend, is unbelievably dangerous. And so again he says to. To the nation, you know, depart not from the words of my mouth. Solomon is not being subtle here. In fact, he's going to get very frank by the time it's all over. So now he says to King Solomon, remove thy way far from her. Come not nigh to the door of her house once again, we didn't have to go very far to find it, did we? That, that's not really subtle. Get away from that woman is not subtle. And you know, you know, a grandpa or someone might say, are you sure she's the one? There's lots of fish in the sea, you know, all that kind of stuff that's more subtle. But here's the dad that says, you know, I'm gonna shoot you if you step one step closer. No subtlety at all. Remove thy way from her, from this subtle deception that pulls you away from Torah. Come not nigh to the door of her house, lest thou give thine honor unto others and thy years under unto the cruel. Now here he's, there's really about three or four things right here that he, he's given the warning already up here, getting to verse ve, verse 8. And now he tells what's going to happen, the consequences if you will. If you go to the strange woman, you follow the subtlety, you go away from my law, my commandments, my understanding, my wisdom. If you run from that, let me tell you what's going to happen. You are going to give your honor to others. That is something that, that maybe we don't understand well enough in a western culture, but you know that in an eastern culture and Solomon lived in an eastern culture, in an eastern culture, even all the way to this day, those are honor based societies and to give your honor, you'd sooner give your life. So this was very strong words, lest thou give thine honor. You remember, you know, back in the days of the duels, who was it? Hamilton and, and Burr, I get it there in American history, Hamilton and Burr, Alexander Hamilton and what's his name, Burr. And they had an honor duel and what was it, Burr shot Hamilton or did I have it the other way around? You know, we think about that and this was the Vice President of the United States versus the Secretary of Treasury of the United States. You know, I heard the other day on the news, heard Trump's cabinet is, has some infighting within themselves. You ain't seen no infighting until they start shooting each other. Now that was in the day where in the United States there was a little more of an honor culture than there is now. You have offended my honor was a huge thing. So put yourself back into those days or into an eastern culture, an honor type culture to say, hey, you go with this woman, Solomon, you are going to give thine honor unto others. That, that phrase, I don't I don't know that we could highlight it enough, but I'm going to go ahead. This is one of the consequences here, and highlight it. I don't know that we could, that we in our culture can even imagine what. And I'll call it offensive statement. This is, this is, you know, you are going to be tarred and feathered. Now, that was a little bit of an honored culture today, we would think. Tar and feathers, like, what is that, some sort of, like, sophomore joke? No, it's a thing of shame. It's a thing of losing your honor. And so here he's, he, he says, you know, we're gonna strip you and, and paint you in oil and stick feathers on you, and you, the king, are gonna run out naked through everybody, humiliating. Let thine honor be given unto others. But that's what will happen, you know, on, on Sunday in that little bonus segment, I, I went through the kings. We didn't look at their honor, but we could and find that man, the guys, the kings that left the law were humiliated. They gave their honor to others. Thy years unto the cruel, that is, you know, they're going to be servants of the cruel. We'll be reminded later. That's exactly what happened. Going on another. Another warning. So you give your honor, you give your years, and less strangers be filled with thy wealth. Ah, you'd be sending your money off to someone else. That's what's going to happen. And thy labors be in the house of a stranger. Go to those last two or three kings of the kingdom of Judah, and you'll see this is exactly what happened. You know, Zedekiah and Jehoiachin, those guys that were carried off and had to become servants of Nebuchadnezzar, the king of Babylon. Thy labors in the house of a stranger. So let me just say, and I've got this at the end of the outline, but in verses 9 and 10, let me just stick it in right here to say that this is not only a warning, it is really a prophecy. Because Proverbs is filled with promises, negative and positive. You go with a strange woman, you suddenly get deceived. Here's what's going to happen. Your honor is given to others. Your years into the cruel strangers get your wealth, and your labors will be in the house of a stranger. That's what's going to happen. Absolutely, that's what happened. I think you can find it to a king. That's what happened. Let's go on in verse 11. And thou mourn at the last when thy flesh and thy body are consumed. There's the end of it. Now, beginning in verse 12, there is a little bit. There's some repentance that takes place because Solomon looks and he says, okay, eventually these guys are going to turn and repent. And so he talks about that future repentance out there when he says. And you begin to say, how I have hated instruction. My heart despised Reproof. In other words, how stupid could I be? Solomon told me these things, and I didn't listen. I have not obeyed the voice of my teachers, nor inclined mine ear to them that instructed me. I was almost all evil in the midst of the congregation and the assembly. So he goes. He goes through here and you know, he talks of saying, hey, you're. You're right at the end, almost in all evil in the midst of the congregation, that's when you begin to. To cry out, how I've hated instruction. I've not obeyed the voice of my teachers. Now Solomon doesn't say what's going to happen here. He doesn't say as. As I. I can't remember if I voiced the words, the words. He didn't say, hey, too little too late. But he leaves it open that it might be too little too late. Maybe not, but maybe so. Sort of leaves that sort of dangling out there in that warning against the strange woman. Now we come into verse, verse 15, and he says then a direct instruction, if you will. And it's a. It's a fairly familiar one in the proverbs. Drink waters out of thine own cistern and running waters out of thine own. Well, now I will have to say, let's see, there's value. Do I say this in a nice way or a rude way? Let's go. Rude. There's value. Having a dumb intern. My. My dumb interned helped me today. Luca. Why do I call him a dumb intern? He's the smartest guy in the room. But why do I call him a dumb intern? Because he didn't know this verse. And because he didn't know this verse, he didn't know all the teaching related to this verse. I know this verse because I know this verse. I know what it means. But he questioned the assumption. And in the end I put my hand out and said, congratulations, thou hast convinced me. And I went with his interpretation on it. So kudos to the dumb intern. Now, what have. What have we got here? Those of you who are like me and have read the proverbs and heard preachers and whatnot you have already associated this with the wife of your youth. You have associated this with marriage. I suspect if you pull out a commentary. We didn't pull out commentaries today, but we did Google it, literally. I suspect if you pull out a commentary and you say, you know what, what does, what does Proverbs 6, 15 mean? Drink water out of thine own sister. It will say, this means be faithful to the wife of your youth. We have almost exclusively put it there. I mean, you know, how about, how about you all you go, oh, yeah, this is about being faithful to your wife life. But if you are blessed enough not to have read the commentaries, what do you say this is about? If you've only read up to this point, what do you say this is about? I doubt you say this is about the wife of your youth. There's almost no way you can get that unless you rig down here and pull that up. Well, that's not the way we reinterpret the Bible. So here, yeah, we've talked about a strange woman, but now it looks like we're talking about cisterns. Drink waters out of thy own cistern. Now, I doubt, just like there's really no strange woman. No, no, literal, figurative, literal strange woman. She's figurative altogether there. But just like we've got that. I doubt he's really talking about a cistern either. Obviously some allegorical or metaphorical figurative language here, but drink waters out of thin owned cistern and running waters out of thine own. Well, really does say, hey, you've got something that you can go to. Now, I have been again to the Middle east, into Israel, I don't know, probably 30 times. And one of the things you notice there is in ancient Israel going through the ruins is that cisterns were life. That was huge. It was literally where they kept the water. And here is Solomon seems to be saying, he's talking about Torah. You've got a river of life, if you will. You've got a storage place that is going to sustain you. Drink it, go back up to, you know, verse, verse one, and you get the, you know, my wisdom, my understanding, or in chapter three, my law, my commandments. I think this means don't walk away from Torah. Drink it. Satisfy yourself with Torah. I'm going to go ahead with, it has nothing to do with the wife of your youth. This has to do with cisterns and running waters out of thine own. Well, this is right there for you. No need for you to go out wandering for truth, justice and the Jewish way. You got it right here. Drink out of it. Drink waters out of thine own cistern. You know, if we were to. To look at Rashi, you remember Rashi, the Middle Ages Jewish sage who gives lots of insight. The reason I like Rashi is not that he's always right, but the reason I like Rashi is because he very much is the epitome of Jewish thought. And he. And it's easy to find. What do the Jews think? Go there. If you look at Rashi's Commentary On Proverbs, chapter 5, verse 15, he says, Drink waters out of thine cistern, and waters and running water out of thine own. Well, and then he says, that is the Torah, okay? Drink the Torah. There's the instruction. Take of it. Gulp it down. Now, let thy fountains be dispersed abroad and rivers of waters in the streets. Let's. I want to. I want to point out, drink waters. It's an imperative, a command. This is what I want you to do. Let. It's the same imperative. Here's what to do. Number one, drink. Number two, let thy fountains. Now, fountains is in the same category, if you will, of cistern waters, fountains, you know, the water that flows here. Let thy fountains be dispersed abroad and rivers of waters in the streets. I think what we've got here is not only do you have lots of water, but you can let that flow, not only for you to drink it, but a lot of people can drink it. Let it flow on out into the streets. Makes perfect sense, doesn't it? Now you get to verse 17 and it says, let them be only thine are only thine own and not strangers with thee. Now here you might begin to say, hey, wait a minute. I don't. I don't understand. Let it be dispersed. Let it be only thine own. That seems to contradict a little bit. But if we take it as Torah, Torah wealth, Torah wisdom, go drink deeply of it. As a matter of fact, disperse it abroad. Open it up, let it go out there, but remember that you own it. This is a Jewish thing to. You know, what's the advantage of the Jew? Great in every way. Paul says to them were entrusted the oracles of God. This is your stuff right here. So don't lose your Jewish identity. Don't lose your Jewish pride, even that. The Torah is our book, our law. Let it be your own and not strangers with it. Don't just walk away from it yourself and give it on to others. So if you take it that way, and then even beginning into verse 18, let thy fountains Be blessed. It's an illustration all of its own. Now, once again I've said this, but I want to say it again, I'll say it in a different way. How many of you think he's really talking about cisterns and waters and fountains? No, he's clearly talking about something else, using that illustration of that metaphor. What else is he talking about? It fits hand in glove to say he's talking about the Torah. It's a strong Jewish interpretation, probably the only Jewish interpretation. He's talking about the Torah. So take it, drink from it, distribute it. It. Let it go. Now, in the middle of verse 18 is when it says, and rejoice with the wife of thy youth. Now, I think right here is where he changes the metaphor. Now I want to talk about the wife of thy youth, which, by the way, is Torah. So one metaphor, two metaphors, one illustration, two illustrations. Now, unfortunately, what has happened is the Christian world has taken this right here. And the Jewish world hadn't done it, by the way, but the Christian world has taken the wife of thy youth, backed that up to drink waters out of thine own sister. I don't know if all you Christian ladies should be all that thrilled that the Christian world has called you a cistern, but there it is now by doing it. And again, put this to the test. Find your commentary on the book of Proverbs. Find your study Bible in the Book of Proverbs, or go Google it and say, what does drink waters out of thy known cistern mean? You're going to find. Oh, that means the wife of your youth. Youth. But I don't. I don't think it has to. And. And by the way, you can write outside of that verse. Proverbs 5, 15. Thank you, Luca, who, you know, snapped to it. It's one of those things that I think we get blinders on so easy, and we just don't see it because we've heard it all the time. So I think separate these. When you don't separate these, these verses become explicitly sexual, almost embarrassingly sexual for a public discussion. Even for a father to a son, it. It's blushingly sexual. Could it be that one of the reasons we read the wives up here is because somewhere in human society there is kind of a love for that which is blushingly sexual. We sort of want something that's titillating. And so we've made this to be about sex. And you almost. You almost have to. If this is your wife, and. And then, you know, let thy fountains be dispersed abroad and the rivers of water in thy. In the streets. That becomes kind of problematic. Wait a minute. Take from your own cistern and spread it around, too. That doesn't sound very biblical. So then we have to take verse 16 here and. I don't know, let's put that in. Let's put it in red. There we go. Red to say, oh, we have a problem here. Let thy fountains be dispersed abroad. And rivers of waters in the street. What it's talking about, I'm not sure that we should be talking about. Whatever it's talking about. And then it backs up, oh, let them only be thine strangers. Now, let me. Let me tell you something that has happened here. The Christian world, the non KJV Christian world world has exclusively scratched this verse out. Let me tell you how they did it right here. They put a question mark and they made this. That's why I wanted to emphasize the imperative nature, drink, let. Same style, same punctuation, if you will. There really wasn't punctuation in the Hebrew. They have taken this one to be an imperative instruction, but this one they've made to be weight. So made it again, put a question mark. And it's so, you know, Drink waters of thine own cistern. Running waters out of thine own. Well, let thy fountains be dispersed abroad. Rivers of water in the streets. No, let them be only thine own and not strangers with thee. So that's the interpretation that every single modern version takes. You know, the one I didn't check was New King James. And I tell you what, Luca, I don't know if you have the new King James. Check New King James on Proverbs 6:16. See if it has a question mark on the end. The Septuagint has a question mark on the end. I am a believer that the Septuagint is a modern age forgery. Not 2nd 3rd century BC maybe 2nd 3rd century AD at best, if not older than that. But all of the modern versions, I checked, you know, NASB and ESV and all those that are most accurate that there is, they put a question mark here and they have to. If this is about sex, then don't let thy fountains be dispersed. So they have to do something to cancel that out out. New King James also has a question mark. Okay, so again, that's what you have to do if you take this to be the wife of your youth. But what if it's about a cistern and the cistern is the Torah. Drink from the Torah. Let it out there. Just remember, this is the Covenant relationship that God has given to you. And you have this blessing. Now let me also say that I'll give you the. I'll give. I'll give the booby prize to the New Living Translation. They took this passage right here. And while virtually all of the preachers and commentaries out here. And I would have had it not been for my friend Luca. I'm trying to make amends because I called him dumb earlier. But my dear and a gossed friend Luca, I would have done the same thing just because he gave us so much. And we say it, but hey, you know, it's a sermon, it's a commentary in one ear and out the other. But NLT actually incorporated it into the thing they call a Bible. I. I think maybe. Yeah, here's. Here's the outline, which again I realize that you don't necessarily have, but when I get it to you, for those of you don't have it. New Living Translation. Here's what they say. Drink water from your own well. Okay, that sounds. It changed well, to cistern, share your love only with your wife. The New Living Translation is not a Bible. It is not even a translation. Because they didn't translate that from squat. Nothing. They made that up. It's a new Dead commentary. That's what it is. They go on. Why spill the water of your springs in the streets? You. As I said, let me back up here. This becomes a problem. If you made this cistern to be your wife and you made it sexual, this has to become embarrassingly sexual. What did they do? Why spill the water of your springs in the streets? Having sex with just anyone. You should reserve it for yourselves. Never share it with strangers. Let your wife be a fountain of blessing for you. Rejoice in the wife of your youth. Now look right here. Let your wife be a fountain of blessing for you. Let's get back over here to the actual Bible. Let them only be thine own. Where does it say let your wife be a blessing for you? Doesn't. This is the waters, this is the cistern, this is the truths of the Torah. You own them. So what? What? The Christian world, the evangelical world and the New Living Translation. Which again, why don't we get mad at these things? Why. Why do we allow preachers to say, well, just whatever translation you'll read, that's the best one. That is a lie from the red headed devil. Who it is. What in the world are you talking about? Next time someone opens up said today I'm reading from the New Living Translation. I don't know if I should go ahead and say this. Why don't you just say stop, stop. Get a Bible. You're supposed to be a preacher. Get a Bible. I'm out of here. Because it's evangelical garbage, isn't it? It's gotta be. You know, even if back up over here, even if you wanna say, hey, bald headed preacher, I don't agree with you. I think this is about the wife of your youth. Wouldn't you agree with me that Proverbs 5:15 does not say share your love only with your wife? Wouldn't you agree with me that Proverbs 5:16 does not say have sex with just anyone that it is not in the Bible? So wouldn't you agree with me that the new living translation is utter garbage? That's what it is. It is utter garbage. Don't fool anyone. Be blunt. Don't be subtle. It is G A R B A G GE garbage. I'm done with that. How about you? Now he changes, right here, he changes the, the metaphor and says, let me give you another illustration. Rejoice with the wife of thy youth. I'm gonna say he's not, he's not really talking about the wife of your youth. Truth. He's talking about the Torah, this covenantal relationship that Israel had. And the King of Israel was the icon of that, if you will. And this is all about the Torah relationship that Israel has with the. With, excuse me, the covenant relationship that Israel has with the Torah. And so here. Rejoice with the wife of your youth. Let her be as the loving hind and roe. Let her breast satisfy thee at all times. Be thou ravished always with her love. Now this is sexual. So you know, he's giving. And Solomon does this in the Song of Solomon as well. He's, he's giving a very passionate view of loving the Torah. Have this kind of passion, if you will, as a young man has towards his wife life. And let that be the passion that you have with their. With. With the Torah. You do that, you'll be good. So he goes on then to say, why wilt thou, my son, be ravished with a strange woman and embrace the bosom of a stranger? This is a part that again begins in verse 18. Hey, you've got the wife of your youth. Truth. Don't go to the strange woman now. He's used this in, in a number of ways. You've got the waters of your cistern. Pass them out there. Don't give them away though you've got my law, my wisdom, my Command. Hold on to it. Be. Be. Be married to it. Don't go off to the strange woman. So why wilt thou be ravished with a strange woman and embrace the bosom of a stranger? For the ways of man are before the eyes of the. And he pondereth all his goings. If you had here in verse 20, the. The question, if you will, in verse 20 is ponder this. It's a Ponder this question. But verse 21, he goes more into a Be afraid of this. The ways of man are before the eyes of the Lord. Lord. He pondereth all his goings. That is the. The Lord is sitting there looking. And. And so again he. He warns the. The. The. The future king here, watch out. You're not going to get away with it. If you leave the Torah, God is going to know his own iniquities, shall take the wicked himself, and he shall be holden with the cords of sin. Sin. Holden with the cords of his sins. Excuse me, holden with the cords is literally. He'll hang himself. He. He will be you. You give him rope, he'll hang himself. We say it all the time, right? So, hey, king, if you go the wrong way, you're gonna hang himself yourself. You will die without instruction. You walked away from the Torah subtle, but she carried you away. You're gone. You're not with the wife of your youth anymore. The Torah, he shall die without instruction. And in the greatness of his folly, he shall go astray. Again, you take words like this. He shall die without instruction or he'll hang himself. Whatever. Those are pretty explicit words. Might even say promises, you know, Once again I went through a little bit just on the life and times of the kings in a very brief study on Sunday. But you could go through and I think you would say, hey, you know what? It is true that those kings of Israel who suddenly were led astray, some of them were led astray by the evil men. But many of them, it was just very slow frogging a kettle, kind of suddenly go. And then in the end they're left saying, I don't have anyone to turn to. I don't have any place to go. I don't know what to do. Do die without instruction. They had walked away from Torah almost not even knowing it. And they ended up, by the way, to jump back up here. I don't know. In verses 5 or 6 or so, and let's go to verse 9 and 10 or so, they ended up giving away their honor. They ended up spending their years unto the cruel. You can almost put the word Nebuchadnezzar in there strangers were filled with thy wealth, carried it off to. To Babylon. Thy labors be in the house of a stranger like Daniel. And thou mourn at last when the flesh of thy body. And when, when, when thy flesh and thy body are consumed, doomed. That's exactly what happened. Because Proverbs. Well, maybe we ought to say that Proverbs is a book of promises to the future king. And that concludes another session of Proverbs tonight. Glad that you're with us. Next week we'll be back on session eight, which is Proverbs Chapter six. And we'll continue to work through and go, go with it and have a good time as we do. So I would love to give a, A hello to you and see how you're doing here. And I do. I'm not, I'm not quite set up. We had a, we had a camera go out on us. So now I have this one over here and normally I would walk right over there and I would say hi. And that's where all my chats are. So I'm just gonna look to the side. You all pardon me here for just a moment because I would love to say hello to you. I do hope you'll be with us on, on Sunday. Started a new series last week. Hey, if you were, if you started a live broadcast, the Sunday Sermon on Death Undone is the series. We had a little power glitch and things shut off for just a second and so we lost the, the, the, the. The stream. And so now we have uploaded the entire series, but we'll pick back up and talk about death reigning from Adam to Moses and even to John the Baptist. And we'll look all the way through on that. And then we'll be looking at a little bit of this and a little bit of that too. So two broadcasts on Sunday morning. And of course, I'll be available in Ask the Theologian tomorrow too live. But now let me turn off over to the side and say hello to you. It's been a few weeks since we've been on live and I missed it. We had a great time, by the way, with our grandkids in Florida and in Georgia, and that was a, A blessing. Marilyn and Roger, good to see you in Wabasha, Minnesota. Thank you. And Forney, Texas, good to see the Giles family. Thanks. Got Deb in beautiful northwestern Arkansas. Thanks for being here. And we got the Bears in, in Kansas. Welcome. Good to see you, Scott down in the hill country of Texas. Thanks for being here with US and we have Everett from the show Low Arizona branch campus. Thanks for being here. Eric in Ohio, good to see you. Roger and Carol, they've been off to Egypt and had a great tour there. Enjoyed reading about it in Fresno, California. Jennifer up in Vermont, thanks for being here. And Rich and Jody, Pensacola, Florida, glad you're here. Debbie down in Debbie and Daryl down in Mississippi, thanks for being here. Crystal Springs, Mississippi, Lafayette, Louisiana is here with us. Herb and Sherry, thanks. Linda in Lexington, Kentucky, good to see you. And Jeff, thank you for filling in for me as I was out and preaching for me those two times. I appreciate it. Two really good sermons. Thank you. From Trinidad, Colorado, Christ New creature. Good to see you in Ohio. Thanks for being here tonight. And Shirley out in Ridgecrest, California, been with us a long time. God bless you and oh, good to see you. I, I, I always pronounce it wrong. I'm gonna go with moot, but I probably have it wrong in Cambodia. Good to see you again and been praying for your family. Hope you well. Thank you. Phil and Dreama, good to see you. Lexington, Kentucky, God bless. Marie down in Mesquite, Texas, welcome and good to see you. And oh, well, thank you. One day. I don't know who you are, but one day has a nice comment. I'm gonna go ahead and read it. Wow. I never heard a pastor explain this in the 40 years of faith. Faith. You know, that's one of the reasons I said I've been, I'm more excited about this and I've been excited about a series in a long time because I never understood it either. I mean I had taught bits and pieces of Proverbs before. Like any pastor. I've, you know, I've been a pastor for, I don't know, 30 plus years and so obviously ran across the psalm, the proverbs, did some, did some shorter series on the prophets. Always a little pick and choose. Never, never got it. Always was a little bit scared of it. Whenever I got a question on ask the theologian about what does Proverbs blah, blah blah mean, I almost always gave it a disclaimer saying, let's stab it, let's take a stab. But I don't know what the key to Proverbs is yet. But finally, boom, I got it one day and I said that's it it, I'm going with it. And it's been exciting for me too. Thank you. Chuck, good to see you. Western Oklahoma. God bless you. Glad you're here. Nancy, good to see you. From Pueblo West Colorado. She says, loved The Sunday school Proverbs lesson. Thank you. Was a little bit of a bonus to this session. And Forest says hi. Good. We're glad. Forest the dog is joining Ed and Nancy. Mike, good to see you. From Smithville, Missouri. Thanks to Mike and Rhonda for passing on to me a dumb intern. That's as a dumb interns mom and dad. You're never gonna live that one down, are you? Thank you. Oh, Carol confirmed. Yeah, My new King James has a question mark. Verse 16, I think that is. I don't think that question mark should be there. Now obviously, let me say punctuation is always to be questioned because neither the Hebrew or the Greek had punctuation and we have to have punctuation in the English language. But that's. It just shows you how you can interpret something completely differently. And, and in this case, I don't think there's textual merit to make it a question. I think they had to do that because of what they did with the wife of your youth in the cistern. Ron and Angie, good to see you in chug Water, Wyoming. Thanks for being here. And so, so good to see each one of you. I probably missed some of you, but if I, if I did, my apologies to all of you. Very again, glad you're here and thank you very much. I look forward to seeing you. Hey, one thing. Go ahead and put on your calendar and we're going to get. Like always, I'm delayed on this, but we're going to get our info out on our 11th annual Branson Labor Day Conference and Retreat. Labor Day's early this year, September 1st, so that backs it up into August that we've got the, the, the start August, I want to say 30th, I may be wrong and have a new location in Branson, but a new hotel. And it's, it's, I'll call it a casual family reunion kind of hotel. I think you'll like the family reunion feel to it and a nice meeting room and restaurant and all that kind of stuff and swimming pool and we'll enjoy and, and we'll be doing systematic theology. We are going to learn some, some theology. So be watching for the info on that. I'm already working on the preparation for it and I look forward to it. And in addition, let me say one more thing. And that is have, we'll go to the show David at Sight and Sound Theater and then, you know, maybe have a little commentary on it. But it's always a good show whether, whether we totally agree with it or not it's always a good show, but thanks for being here. Let me lead us in a word of prayer. Heavenly Father, thank you for the learning that we've had already just looking at these five chapters of Proverbs and the blessing that that is as we continue all the way through. We pray that really come to a good understanding of how to take any passage in the book of Proverbs and now be able to understand it. Not have to apologize for it or set it aside or try to figure out why it hasn't happened. But we take it as this royal covenant book for the kings of Judah. I pray that if we got anything wrong tonight that you would help us to see it quickly or at least forget it quickly. And the things that we got right, we pray that we would be able to to put that as a part of our life. This prayer we so often give. Dear Heavenly Father, bless each one who's been part of this and those who will watch the archives in the times to come and encourage us together. And thank you for your blessing upon our ministry. You watch care of our ministry and these who help to support it. We're blessed by them. In Jesus name, amen. Thanks each one of you. I appreciate it. Thank you dumb intern for making me smart and appreciate all of you and thanks for Nathan to making all the the things work around here and we do very much appreciate each one of you. I'm going to turn this over and I can now play some music and got the video going and I can, I. I can, I think I can push a button and make myself disappear and say sayonara. God bless each one of us.