The thought of foolishness is sin: and the scorner is an abomination to men.
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EXPOSITORY (ENGLISH BIBLE)The thought of foolishness is sin.—Rather, Sin is the contrivance (plotting) of self-will. Sin is the “transgression of the law” of God (1John 3:4), when we desert the plain rule of duty, and plot how we can indulge our own self-will.Proverbs 22:22 note. The thought of foolishness is sin; the very inward thought or contrivance of evil, of which he spake Proverbs 24:8, even before it break forth into action, it is a sin in God’s sight, and it is hateful to God. Or
foolishness is put for foolish or wicked men, by comparing this with the next clause where the scorner is opposed to it. So the sense is, All the thoughts of wicked men are only evil, and that continually, as is said of man in his corrupt estate, Genesis 6:5, and therefore abominable to God.
The scorner; he who not only deviseth and practiseth wickedness, but obstinately persists in it, and rejects all admonitions against it.
Is an abomination to men; is abominable not only to God, as all sinners are, but to all sober men. Exodus 20:17, and stand in need of pardoning grace and mercy; see Romans 7:5. Or, "the thoughts of a foolish man are sin" (f); that is, of a wicked man; in all whose thoughts God is not, but sin is; the imagination of the thoughts of his heart is evil, and that continually; he thinks of nothing else but sin, Genesis 6:5;
and the scorner is an abomination to men; who not only thinks ill of divine things, and despises them in his heart, which is only known to God; but scoffs at them with his lips, makes a jest of all that is good, derides religion and religious men; and to such he is an abomination: and indeed one that is proud and haughty, scorner is his name, and that deals in proud wrath, and scorns all around him, in whatsoever company he comes, and that ridicules every person, and every thing that is said in conversation, is usually hated and abhorred by all sorts of men.The thought of foolishness is sin: and the scorner is an abomination to men.
EXEGETICAL (ORIGINAL LANGUAGES)9. foolishness] i.e. fools: abstract for concrete.
and] “Or, but the scorner. Perhaps the meaning is that the very purpose of evil is sinful in the sight of God; but the bold and insolent transgressor is not only offensive to God but odious to men.” Rel. Tr. Soc. Commentary.Verse 9. - The thought of foolishness is sin. "Sin" is the subject in this clause as "the scorner" is in the next; and what it says is that sin is the exeogitation, the contriving of folly. The stoner is the real fool, m that he does not pursue his proper end, prepares misery for himself, is blind to his best interests. The connection between sin and folly, as between wisdom and righteousness, is continually enforced throughout the book. The scorner is an abomination to men. The man who scoffs at religion and every high aim is an object of abomination to the pious, and is also a cause of evil to others, leading them to thoughts and acts which are hateful in the eyes of God. Septuagint, "The fool dieth in sins (John 8:24), and uncleanness belongeth to a pestilent man." The text here followed, as in other passages of this chapter, is quite different from the received one.
3 By wisdom is the house builded,
And by understanding is it established.
4 And by knowledge shall the chambers be filled
With all manner of precious and pleasant goods.
What is meant by the "building of the house" is explained at Proverbs 14:1. It is wisdom, viz., that which originates from God, which is rooted in fellowship with Him, by which every household, be it great or small, prospers and attains to a successful and flourishing state; כּונן, as parallel word to בּנה (Proverbs 3:19; Proverbs 2:12), is related to it as statuere to extruere; the Hithpal (as at Numbers 21:17) means to keep oneself in a state of continuance, to gain perpetuity, to become established. That ימּלאוּ by Athnach has not passed over into the pausal ימּלאוּ, arises from this, that the Athnach, by the poetical system of accents, has only the force of the prose accent Sakef; the clause completes itself only by 4b; the pausal form on that account also is not found, and it is discontinued, because the Athnach does not produce any pausal effect (vid., at Psalm 45:6). The form of expression in Proverbs 24:4 is like Proverbs 1:13; Proverbs 3:10. But the חדרים, of storerooms (lxx as Isaiah 26:20, ταμιεῖα), and נעים, like Proverbs 22:18; Proverbs 23:8, is peculiar to this collection.
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