Proverbs 9:12
If you are wise, you are wise to your own advantage; but if you scoff, you alone will bear the consequences.
If you are wise
The Hebrew word for "wise" here is "חָכָם" (chakam), which implies not just possessing knowledge, but applying it skillfully in life. Wisdom in the biblical sense is deeply rooted in the fear of the Lord (Proverbs 9:10). It is a practical, moral, and spiritual understanding that guides one's actions. In the ancient Near Eastern context, wisdom was highly valued and often associated with successful living and leadership. The phrase suggests that wisdom is a personal responsibility and benefit, emphasizing the individual nature of spiritual growth and understanding.

you are wise to your own advantage
This phrase underscores the personal benefit of wisdom. The Hebrew concept here is that wisdom is inherently rewarding. It brings about a life of peace, prosperity, and favor with God and man. The advantage is not merely material but encompasses spiritual and emotional well-being. In a conservative Christian perspective, this aligns with the New Testament teaching that wisdom from above is pure, peace-loving, and full of mercy (James 3:17). The advantage is eternal, impacting one's relationship with God and others.

but if you scoff
The term "scoff" comes from the Hebrew "לוּץ" (luts), meaning to mock or deride. A scoffer is someone who arrogantly dismisses wisdom and instruction. In the biblical context, scoffing is seen as a serious offense because it reflects a heart hardened against God. Historically, scoffers were often those who opposed the prophets and rejected divine truth. This attitude leads to spiritual blindness and separation from God. The conservative Christian view warns against such prideful rejection of God's wisdom, as it leads to spiritual ruin.

you alone will bear the consequences
The phrase highlights personal accountability. The Hebrew root "נָשָׂא" (nasa) implies carrying or bearing a burden. In the biblical worldview, each person is responsible for their actions and attitudes. The consequences of scoffing are not just temporal but eternal, affecting one's soul and standing before God. This reflects the principle of sowing and reaping found throughout Scripture (Galatians 6:7). In a conservative Christian understanding, this serves as a sobering reminder of the importance of humility and the pursuit of godly wisdom, as each individual will ultimately face the consequences of their choices before God.

Persons / Places / Events
1. Solomon
Traditionally considered the author of Proverbs, Solomon was known for his wisdom, which he received from God. His writings often contrast wisdom and folly.

2. The Wise Person
Represents those who seek and apply God's wisdom in their lives, leading to personal benefit and growth.

3. The Scoffer
Symbolizes those who reject wisdom and mock instruction, ultimately facing negative consequences.

4. Wisdom
Personified throughout Proverbs as a guiding principle that leads to life and prosperity.

5. Consequences
The outcomes or results of one's actions, particularly in the context of choosing wisdom or folly.
Teaching Points
The Personal Benefit of Wisdom
Embrace wisdom as it leads to personal growth and advantage. Seeking God's wisdom is not just for spiritual growth but also for practical, everyday living.

The Isolation of the Scoffer
Understand that scoffing and rejecting wisdom leads to isolation and personal detriment. The consequences of folly are borne alone, without the support of a community.

The Principle of Personal Responsibility
Recognize that each individual is responsible for their choices. Wisdom leads to positive outcomes, while folly results in negative consequences.

The Invitation to Choose Wisely
Every day presents opportunities to choose wisdom over folly. Make conscious decisions that align with God's principles.

The Role of Community in Wisdom
Engage with a community of believers who value wisdom. Fellowship with others who seek God's wisdom can provide support and encouragement.
Bible Study Questions
1. How does the concept of personal responsibility in Proverbs 9:12 challenge or affirm your current decision-making process?

2. In what ways can you actively seek wisdom in your daily life, and how does this align with James 1:5?

3. Reflect on a time when you faced consequences for scoffing or rejecting wise counsel. What did you learn from that experience?

4. How can you encourage others in your community to pursue wisdom, and what role does fellowship play in this pursuit?

5. Consider the principle of sowing and reaping as described in Galatians 6:7-8. How does this principle relate to the message of Proverbs 9:12, and how can it be applied in your life today?
Connections to Other Scriptures
Proverbs 1:7
This verse highlights the fear of the Lord as the beginning of knowledge, contrasting wisdom with the folly of despising instruction.

Galatians 6:7-8
These verses discuss the principle of sowing and reaping, emphasizing that one's actions have direct consequences, similar to the message in Proverbs 9:12.

James 1:5
Encourages believers to seek wisdom from God, who gives generously, reinforcing the idea that wisdom is beneficial and accessible.
Wisdom and FollyW. Clarkson Proverbs 9:12
Recurrence to First PrinciplesE. Johnson Proverbs 9:10-12
People
Solomon
Places
Jerusalem
Topics
Alone, Bear, Bearest, Full, Hast, Heart, Mock, Mocker, Pain, Pride, Reward, Scoff, Scoffest, Scorned, Scornest, Suffer, Thyself, Wisdom, Wise
Dictionary of Bible Themes
Proverbs 9:12

     8782   mockery
     8816   ridicule, nature of

Library
The Temple of Wisdom
(Preached at Wellington College, All Saints' Day, 1866.) PROVERBS ix. 1-5. Wisdom hath builded her house, she hath hewn out her seven pillars: she hath killed her beasts; she hath mingled her wine; she hath also furnished her table. She hath sent forth her maidens; she crieth upon the highest places of the city, Whoso is simple, let him turn in hither: and to him that wanteth understanding, she saith to him, Come, eat of my bread, and drink of the wine which I have mingled. This allegory has been
Charles Kingsley—Discipline and Other Sermons

The Dryness of Preachers, and the Various Evils which Arise from their Failing to Teach Heart-Prayer --Exhortation to Pastors to Lead People Towards this Form Of
If all those who are working for the conquest of souls sought to win them by the heart, leading them first of all to prayer and to the inner life, they would see many and lasting conversions. But so long as they only address themselves to the outside, and instead of drawing people to Christ by occupying their hearts with Him, they only give them a thousand precepts for outward observances, they will see but little fruit, and that will not be lasting. When once the heart is won, other defects are
Jeanne Marie Bouvières—A Short Method Of Prayer And Spiritual Torrents

Letter xxi (Circa A. D. 1128) to the Abbot of S. John at Chartres
To the Abbot of S. John at Chartres Bernard dissuades him from resigning his charge, and undertaking a Pilgrimage to Jerusalem. 1. As regards the matters about which you were so good as to consult so humble a person as myself, I had at first determined not to reply. Not because I had any doubt what to say, but because it seemed to me unnecessary or even presumptuous to give counsel to a man of sense and wisdom. But considering that it usually happens that the greater number of persons of sense--or
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux

To Pastors and Teachers
To Pastors and Teachers If all who laboured for the conversion of others were to introduce them immediately into Prayer and the Interior Life, and make it their main design to gain and win over the heart, numberless as well as permanent conversions would certainly ensue. On the contrary, few and transient fruits must attend that labour which is confined to outward matters; such as burdening the disciple with a thousand precepts for external exercises, instead of leaving the soul to Christ by the
Madame Guyon—A Short and Easy Method of Prayer

From his Entrance on the Ministry in 1815, to his Commission to Reside in Germany in 1820
1815.--After the long season of depression through which John Yeardley passed, as described in the last chapter, the new year of 1815 dawned with brightness upon his mind. He now at length saw his spiritual bonds loosed; and the extracts which follow describe his first offerings in the ministry in a simple and affecting manner. 1 mo. 5.--The subject of the prophet's going down to the potter's house opened so clearly on my mind in meeting this morning that I thought I could almost have publicly
John Yeardley—Memoir and Diary of John Yeardley, Minister of the Gospel

The Authority and Utility of the Scriptures
2 Tim. iii. 16.--"All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness." We told you that there was nothing more necessary to know than what our end is, and what the way is that leads to that end. We see the most part of men walking at random,--running an uncertain race,--because they do not propose unto themselves a certain scope to aim at, and whither to direct their whole course. According to men's particular
Hugh Binning—The Works of the Rev. Hugh Binning

An Analysis of Augustin's Writings against the Donatists.
The object of this chapter is to present a rudimentary outline and summary of all that Augustin penned or spoke against those traditional North African Christians whom he was pleased to regard as schismatics. It will be arranged, so far as may be, in chronological order, following the dates suggested by the Benedictine edition. The necessary brevity precludes anything but a very meagre treatment of so considerable a theme. The writer takes no responsibility for the ecclesiological tenets of the
St. Augustine—writings in connection with the donatist controversy.

The Gospel Feast
"When Jesus then lifted up His eyes, and saw a great company come unto Him, He saith unto Philip, Whence shall we buy bread that these may eat?"--John vi. 5. After these words the Evangelist adds, "And this He said to prove him, for He Himself knew what He would do." Thus, you see, our Lord had secret meanings when He spoke, and did not bring forth openly all His divine sense at once. He knew what He was about to do from the first, but He wished to lead forward His disciples, and to arrest and
John Henry Newman—Parochial and Plain Sermons, Vol. VII

Proverbs
Many specimens of the so-called Wisdom Literature are preserved for us in the book of Proverbs, for its contents are by no means confined to what we call proverbs. The first nine chapters constitute a continuous discourse, almost in the manner of a sermon; and of the last two chapters, ch. xxx. is largely made up of enigmas, and xxxi. is in part a description of the good housewife. All, however, are rightly subsumed under the idea of wisdom, which to the Hebrew had always moral relations. The Hebrew
John Edgar McFadyen—Introduction to the Old Testament

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