|Matthew Henry's Concise Commentary|
9:1-12 Christ has prepared ordinances to which his people are admitted, and by which nourishment is given here to those that believe in him, as well as mansions in heaven hereafter. The ministers of the gospel go forth to invite the guests. The call is general, and shuts out none that do not shut out themselves. Our Saviour came, not to call the righteous, but sinners; not the wise in their own eyes, who say they see. We must keep from the company and foolish pleasures of the ungodly, or we never can enjoy the pleasures of a holy life. It is vain to seek the company of wicked men in the hope of doing them good; we are far more likely to be corrupted by them. It is not enough to forsake the foolish, we must join those that walk in wisdom. There is no true wisdom but in the way of religion, no true life but in the end of that way. Here is the happiness of those that embrace it. A man cannot be profitable to God; it is for our own good. Observe the shame and ruin of those who slight it. God is not the Author of sin: and Satan can only tempt, he cannot force. Thou shalt bear the loss of that which thou scornest: it will add to thy condemnation.
Verses 7-10. - These verses form a parenthesis, showing why Wisdom addresses only the simple and foolish. She giveth not that which is holy unto dogs, nor casteth pearls before swine (Matthew 7:6). Verse 7. - He that reproveth a scorner getteth to himself shame. He who tries to correct a scorner (see on Proverbs 1:22 and Proverbs 3:34), one who derides religion, loses his pains and meets with ribald mockery and insult. It is not the fault of messengers or message that this should be, but the hardness of heart and the pride of the hearer make him despise the teaching and hate the teacher (Matthew 24:9). He that rebuketh a wicked man getteth himself a blot; rather, he that reproveth a sinner, it is his blot. Such a proceeding results in disgrace to himself. This is not said to discourage the virtuous from reproving transgressors, but states the effect which experience proves to occur in such cases. Prudence, caution, and tact are needed in dealing with these characters. Evil men regard the reprover as a personal enemy, and treat him with contumely, and hence arise unseemly bickerings and disputes, injurious words and deeds. To have wasted teaching on such unreceptive and antagonistic natures is a shameful expenditure of power. St. Gregory thus explains this matter: "It generally happens that when they cannot defend the evils that are reproved in them, they are rendered worse from a feeling of shame, and carry themselves so high in their defence of themselves, that they take out bad points to urge against the life of the reprover, and so they do not account themselves guilty, if they fasten guilty deeds upon the heads of others also. And when they are unable to find true ones, they feign them, that they may also themselves have things they may seem to rebuke with no inferior degree of justice" ('Moral.,' 10:3, Oxford transl.).
Gill's Exposition of the Entire Bible
He that reproveth a scorner getteth to himself shame,.... Intimating, that though the simple, and such as want understanding, and of whom there is hope of doing them good, are to be invited into Wisdom's house; yet not the haughty scorner, the abandoned sinner, the scoffer at all religion, who walks after his own lusts, and is quite irreclaimable; it is but casting pearls before swine, and giving that which is holy to dogs, to reprove and exhort such persons; though the Gospel is to be preached to every creature, yet when men despise it, and make a mock at it, they are to be turned from, and no more is to be said to them; as the Jews of old, they were the first invited to the Gospel feast, the same that is described in the context; they made light of it, contradicted and blasphemed the word, and so judged themselves unworthy of it; wherefore Wisdom's maidens, or Christ's ministers, were bid to turn from them, and go to the Gentiles, and preach it to them; for it is to no purpose to address such persons; "shame" is the sure consequence of it, because a man is disappointed of the end he has in view, which is doing good;
and he that rebuketh a wicked man getteth himself a blot; this shows who is meant by a scorner, a very profligate man, bent on his wicked ways, and quite incorrigible; to rebuke such an one is not only labour lost, and in vain, but the rebuker getteth himself an ill name, and is sure to have the dirt of reproach and scandal cast upon him; though this a man might patiently bear, if there was any hope of doing good.
Jamieson-Fausset-Brown Bible Commentary
7, 8. shame—(Compare Pr 3:35).
a blot—or, "stain on character." Both terms denote the evil done by others to one whose faithfulness secures a wise man's love.
Proverbs 9:7 Parallel Commentaries
Proverbs 9:7 NIV
Proverbs 9:7 NLT
Proverbs 9:7 ESV
Proverbs 9:7 NASB
Proverbs 9:7 KJV
Bible Hub: Online Parallel Bible