Proverbs 15:12
A scorner loves not one that reproves him: neither will he go to the wise.
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(12) A scorner.—See above on Proverbs 1:22.

15:11. There is nothing that can be hid from the eyes of God, not even man's thoughts. 12. A scorner cannot bear to reflect seriously within his own heart. 13. A gloomy, impatient, unthankful spirit, springing from pride and undue attachment to worldly objects, renders a man uneasy to himself and others.Better, There is a grievous correction, i. e., nothing less than death, to him that forsaketh the way. 12. (Compare Pr 9:8).

go unto the wise—to be instructed.

Loveth not, i.e. hateth and avoideth it; for more is here understood than is expressed, as it is Proverbs 11:21 12:3, and elsewhere.

Neither will he go unto, seek their company and conversation, as his duty and interest obligeth him, the wise, i.e. the godly, because he knows they who are so indeed will make conscience of reproving him. A scorner loveth not one that reproveth him,.... He that makes a jest of religion; scoffs at godliness and godly men; treats the Gospel and the ministers of it with contempt; makes a mock at good men, and all that is good; a pestilent fellow, as the Vulgate Latin version: such an one not only does not love, for more is intended than is expressed; but hates him that reproves him, and especially if publicly, Amos 5:10; he thinks ill of him; bears him a grudge, and abhors him; and speaks evil of him, and reproaches him; and does all he can to the injury of his person and name; hence the advice of the wise man, Proverbs 9:7. Some render it, he "loves not reproving himself", or "to reprove himself" (b); he does not care to look into his own heart and ways, or to call himself to an account for what he does; nor to check himself in the pursuit of sin, nor argue with and reprove himself for it;

neither will he go unto the wise; to the private houses of wise and good men; nor to the house of wisdom, or place of public instruction, where wise dispensers of the word give good advice and counsel; scorners do not choose to go to either, lest they should be reproved for their evil ways, and be advised leave them; neither of which is agreeable to them; see John 3:20.

(b) "corripere", Gejerus.

A scorner loveth not one that reproveth him: neither will he go unto the wise.
12. one that reproveth him] Rather, to be reproved, R.V.Verse 12. - A scorner loveth not one that reproveth him (Proverbs 9:8; Amos 5:10). For "scorner" the Vulgate has pestilens, and the Septuagint ἀπαίδευτος, "undisciplined." "Scorners" are spoken of elsewhere, as Proverbs 1:22 (where see note); they are conceited, arrogant persons, free-thinkers, indifferent to or sceptical of religion, and too self-opinionated to be open to advice or reproof. Neither will he go unto the wise, who would correct and teach him (Proverbs 13:20). Septuagint, "He will not converse (ὁμιλήσει) with the wise." He does not believe the maxim -

Σοφοῦ παρ ἀνδρὸς χρὴ σοφόν τι μανθάνειν.

"From a wise man you must some wisdom learn." A Latin adage runs -

"Argue consultum, te diliget: argue stultum
Avertet vultum, nec te dimittet iuultum."
6 The house of the righteous is a great treasure-chamber;

   But through the gain of the wicked comes trouble.

The contrast shows that חסן does not here mean force or might (lxx, Syr., Targ., Jerome, and Venet.), which generally this derivative of the verb חסן never means, but store, fulness of possession, prosperity (Luther: in the house of the righteous are goods enough), in this sense (cf. Proverbs 27:24) placing itself, not with the Arab. ḥasuna, to be firm, fastened (Aram. ḥsn, חסן), but with Arab. khazan, to deposit, to lay up in granaries, whence our "Magazin." חסן may indeed, like חיל, have the meaning of riches, and חסן does actually mean, in the Jewish-Aram., to possess, and the Aphel אחסן, to take into possession (κρατεῖν); but the constant use of the noun חסן in the sense of store, with the kindred idea of laying up, e.g., Jeremiah 20:5, and of the Niph. נחסן, which means, Isaiah 23:18, with נאצר, "to be magazined," gives countenance to the idea that חסן goes back to the primary conception, recondere, and is to be distinguished from חסון, חסין, and other derivatives after the fundamental conception. We may not interpret בּית, with Fleischer, Bertheau, and Zckler, as accus.: in the house (cf. בּית, Proverbs 8:2), nor prepositionally as chez equals casa; but: "the house of the righteous is a great store," equivalent to, the place of such. On the contrary, destruction comes by the gain of the wicked. It is impossible that נעכּרת can have the house as the subject (Lwenstein), for בּית is everywhere mas. Therefore Abulwald, followed by Kimchi and the Venet. (ὄλεθρος), interprets נעכרת as subst., after the form of the Mishnic נברכת, a pool, cf. נחרצה, peremptorily decided, decreed; and if we do not extinguish the ב of וּבתבוּאת (the lxx according to the second translation of this doubly-translated distich, Syr., and Targ.), there remains then nothing further than to regard נעכרת either as subst. neut. overturned equals overthrow (cf. such part. nouns as מוּסדה, מוּעקה, but particularly נסבּה, 2 Chronicles 10:15), or as impers. neut. pass.: it is overthrown equals there is an overthrow, like נשׂערה, Psalm 50:3 : it is stormed equals a storm rages. The gain of the wicked has overthrow as its consequence, for the greed of gain, which does not shrink from unrighteous, deceitful gain, destroys his house, עכר בּיתו, Proverbs 15:27 (vid., regarding עצר, Proverbs 11:29). Far from enriching the house, such gain is the cause of nothing but ruin. The lxx, in its first version of this distich, reads, in 6a, בּרבות צדק (ἐν πλεοναζούσῃ δικαιοσύνῃ), and in 6b, וּבתבוּאת רשׁע נעכּר (and together with the fruit the godless is rooted out, ὁλόῤῥιζοι ἐκ γῆς ἀπολοῦνται); for, as Lagarde has observed, it confounds עכר with עקר (to root, privativ: to root up).

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