Proverbs 14:6
A scorner seeks wisdom, and finds it not: but knowledge is easy to him that understands.
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EXPOSITORY (ENGLISH BIBLE)
(6) A scorner seeketh wisdom, and findeth it not.—Because “God resisteth the proud” (1Peter 5:5), and none can give wisdom but He who alone has it (1Corinthians 2:11); but He teaches him that “feareth the Lord” (Psalm 25:11).

Proverbs 14:6-7. A scorner — A proud, self-conceited, and profane person; seeketh wisdom and findeth it not — Because he doth not seek it aright, namely, sincerely, earnestly, and seasonably, and in a constant and diligent use of all the means which God hath appointed to that end; and with an honest intention of employing his knowledge in the service of God, and for the furtherance of true religion. But knowledge is easy unto him — That is, is plain, and easily attained by him; that understandeth — That knows, and is deeply sensible of his own want of it, and of its great worth and necessity, which will make him use all possible diligence in seeking it, and, among other means, in praying earnestly to God for it. Go from the presence of a foolish man — Avoid the company and conversation of the ungodly. When thou perceivest not the lips of knowledge — When they break forth into foolish or wicked speeches, lest thou either be infected by them, or seem to approve them.14:1 A woman who has no fear of God, who is wilful and wasteful, and indulges her ease, will as certainly ruin her family, as if she plucked her house down. 2. Here are grace and sin in their true colours. Those that despise God's precepts and promises, despise God and all his power and mercy. 3. Pride grows from that root of bitterness which is in the heart. The root must be plucked up, or we cannot conquer this branch. The prudent words of wise men get them out of difficulties. 4. There can be no advantage without something which, though of little moment, will affright the indolent. 5. A conscientious witness will not dare to represent anything otherwise than according to his knowledge. 6. A scorner treats Divine things with contempt. He that feels his ignorance and unworthiness will search the Scriptures in a humble spirit. 7. We discover a wicked man if there is no savour of piety in his discourse. 8. We are travellers, whose concern is, not to spy out wonders, but to get to their journey's end; to understand the rules we are to walk by, also the ends we are to walk toward. The bad man cheats himself, and goes on in his mistake. 9. Foolish and profane men consider sin a mere trifle, to be made light of rather than mourned over. Fools mock at the sin-offering; but those that make light of sin, make light of Christ. 10. We do not know what stings of conscience, or consuming passions, torment the prosperous sinner. Nor does the world know the peace of mind a serious Christian enjoys, even in poverty and sickness. 11. Sin ruins many great families; whilst righteousness often raises and strengthens even mean families. 12. The ways of carelessness, of worldliness, and of sensuality, seem right to those that walk in them; but self-deceivers prove self-destroyers. See the vanity of carnal mirth. 14. Of all sinners backsliders will have the most terror when they reflect on their own ways. 15. Eager readiness to believe what others say, has ever proved mischievous. The whole world was thus ruined at first. The man who is spiritually wise, depends on the Saviour alone for acceptance. He is watchful against the enemies of his salvation, by taking heed to God's word. 16. Holy fear guards against every thing unholy. 17. An angry man is to be pitied as well as blamed; but the revengeful is more hateful.Findeth it not - literally, there is none. The successful pursuit of wisdom presupposes at least earnestness and reverence. The scoffer shuts himself out from the capacity of recognizing truth. 6. An humble, teachable spirit succeeds in seeking (Pr 8:9; Joh 7:17; Jas 1:5, 6). A scorner; a proud, self-conceited, and profane person.

Findeth it not, because he doth not seek it aright, to wit, sincerely, and earnestly, and seasonably, and in a constant and diligent use of all the means which God hath appointed to that end, and with an honest intention of employing his knowledge to the service of God, and the furtherance of his practice of religion.

Knowledge is easy unto him, is plain and easily attained by him,

that understandeth; that knoweth and is deeply sensible of his own want of knowledge, and of the great worth and necessity of knowledge, which will make him use all possible means to it, and, among other ways, pray earnestly to God for it. Or, that is honest and pious; for words of knowledge are oft understood practically, especially in this book. A scorner seeketh wisdom, and findeth it not,.... So the scornful Greeks, that scoffed at the plainness and simplicity of the Gospel, sought natural wisdom, and thought they found it, and professed they had; but professing themselves to be wise they became fools, and with all their wisdom knew not God; and false teachers, that boasted of their evangelical wisdom, and of their great attainments in Gospel light, and derided others, were ever learning, and never came to the knowledge of the truth; and the scornful Jews, that mocked at the true Messiah, would seek him, the Wisdom of God, as they have done, and find him not; see John 7:34; Men often seek for wisdom in a wrong way and manner, in the use of wrong means; and seek it of wrong persons, and to wrong ends and purposes, and so seek amiss and find not; and some seek for wisdom, even evangelical wisdom, in a scornful manner, in a jeering sarcastic way, as the scoffing Athenians did, Acts 17:18; and find it not, nor Christ the substance of it, and so perish for lack of knowledge of him;

but knowledge is easy unto him that understandeth; the knowledge of Wisdom, or of Christ, is easy to him that has a spiritual understanding given him; the knowledge of the Gospel, and the doctrines of it, is easy to him to whom it is given to know the mysteries of the kingdom of heaven; there is nothing perverse or froward in the words and doctrines of Christ; they are all plain to man whose understanding is opened by the Spirit of God; especially such as relate to the glory of Christ's person, and to the way of life and salvation by him; see Proverbs 8:8.

A scorner seeketh wisdom, and findeth it not: but knowledge is easy unto him that understandeth.
EXEGETICAL (ORIGINAL LANGUAGES)
6. findeth it not] Lit. and it is not (there)! Only to the lowly and reverent does Wisdom reveal herself. Comp. Matthew 11:25.Verse 6. - A scorner seeketh wisdom, and findeth it not; literally, it is not - there is none (Proverbs 13:7). A scorner may affect to be seeking wisdom, but he can never attain to it, because it is given only to him who is meek and fears the Lord (Psalm 25:9). Wisd. 1:4, "Into a malicious soul wisdom shall not enter; nor dwell in the body that is pledged to sin" (comp. Psalm 111:10). True wisdom is not to be won by those who are too conceited to receive instruction, and presume to depend upon their own judgment, and to weigh everything by their own standard. This is especially true of the knowledge of Divine things, which "scorners" never really acquire. Septuagint, "Thou shalt seek wisdom among the wicked, but thou shalt find it not." Knowledge is easy unto him that understandeth; "that hath understanding," i.e. to the man who realizes that the fear of God is a necessary condition to the acquiring of wisdom, and who seeks it as a boon at his hands. This acquisition, as it is difficult, nay, impossible for the scorner, is comparatively easy for the humble believer who seeks it with the right temper and in the right way. "Mysteries are revealed unto the meek" (Ecclus. 3:19, in some manuscripts). 25 The righteous has to eat to the satisfying of his soul;

     But the body of the godless must suffer want.

Jerome translates תחסר freely by insaturabilis (he has want equals has never enough), but in that case we would have expected תחסר תּמיד; also in 25a עד־שׂבע would have been used. We have thus before us no commendation of temperance and moderation in contrast to gluttony, but a statement regarding the diversity of fortune of the righteous and the godless - another way of clothing the idea of Proverbs 10:3. שׂבע is a segolate form, thus an infin. formation, formally different from the similar שׂבע, Proverbs 3:10. Regarding בּטן, vid., Psychol. p. 265f.; it is a nobler word than "Bauch" [belly], for it denotes not the external arch, but, like κοιλία (R. בט, concavus), the inner body, here like Proverbs 18:20, as that which receives the nourishment and changes it in succum et sanguinem. That God richly nourishes the righteous, and on the contrary brings the godless to want and misery, is indeed a rule with many exceptions, but understood in the light of the N.T., it has deep inward everlasting truth.

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