Proverbs 5:12
and you will say, "How I hated discipline, and my heart despised reproof!
and you will say
This phrase introduces a moment of regret and self-reflection. In the Hebrew text, the verb used here implies a future realization, a moment when one looks back with a sense of lament. It suggests a prophetic warning, urging the reader to heed wisdom before reaching a point of regret. The structure of this phrase indicates a personal confession, emphasizing the importance of self-awareness and the consequences of ignoring wise counsel.

How I hated discipline
The word "hated" in Hebrew is "שָׂנֵאתִי" (saneti), which conveys a strong aversion or intense dislike. Discipline, or "מוּסָר" (musar), is a central theme in Proverbs, often associated with correction and instruction. This phrase highlights the natural human tendency to resist correction and the folly of rejecting guidance. In a historical context, discipline was seen as a path to wisdom and maturity, and to hate it was to reject the very foundation of a righteous life. The phrase serves as a caution against the pride that leads one to disdain the necessary process of growth and learning.

and my heart despised reproof
The heart, or "לֵב" (lev) in Hebrew, is considered the seat of emotions, will, and intellect. To "despise" (בָּזָה, bazah) reproof indicates a deep-seated contempt or scorn for correction. Reproof, or "תּוֹכַחַת" (tokhahat), involves constructive criticism intended to guide one back to the right path. This phrase underscores the internal struggle against accepting correction, a theme prevalent throughout the wisdom literature. Historically, reproof was a vital part of community life, ensuring that individuals remained aligned with communal values and divine commandments. The verse warns against the arrogance that blinds one to the value of reproof, urging a humble acceptance of guidance as a means to personal and spiritual growth.

Persons / Places / Events
1. Solomon
Traditionally attributed as the author of Proverbs, Solomon was the son of King David and known for his wisdom. He wrote Proverbs to impart wisdom and instruction.

2. The Fool
In the context of Proverbs, the fool is often the one who rejects wisdom and discipline, choosing instead a path of folly and destruction.

3. The Wise
Contrasted with the fool, the wise person in Proverbs is one who embraces discipline and correction, leading to a life of righteousness and understanding.

4. The Father
Throughout Proverbs, the father figure is often seen as the one imparting wisdom and guidance to the son, urging him to heed instruction.

5. The Path of Life
Proverbs frequently uses the metaphor of a path to describe the journey of life, with choices leading either to life and prosperity or to destruction and death.
Teaching Points
The Importance of Discipline
Discipline is crucial for spiritual growth and maturity. It is through discipline that we learn to align our lives with God's will and purpose.

The Danger of Rejecting Reproof
Rejecting correction leads to a hardened heart and a path away from God. Embracing reproof is essential for maintaining a humble and teachable spirit.

Wisdom in Accepting Correction
Accepting correction is a sign of wisdom and maturity. It demonstrates a willingness to grow and learn from mistakes.

The Role of the Heart
The heart's attitude towards discipline and reproof is critical. A heart that despises correction is closed to the transformative work of the Holy Spirit.

Long-term Consequences
The choices we make regarding discipline and reproof have long-term consequences. Embracing them leads to life and blessing, while rejecting them leads to regret and destruction.
Bible Study Questions
1. How does Proverbs 5:12 challenge your current attitude towards discipline and correction in your life?

2. In what ways can you cultivate a heart that is open to reproof and instruction, according to the teachings of Proverbs?

3. Reflect on a time when you rejected discipline. What were the consequences, and how might embracing correction have changed the outcome?

4. How can the principles found in Proverbs 5:12 be applied to your relationships with others, particularly in offering or receiving correction?

5. Consider the connection between Proverbs 5:12 and Hebrews 12:11. How does understanding the purpose of discipline help you endure it with a positive attitude?
Connections to Other Scriptures
Proverbs 1:7
This verse highlights the fear of the Lord as the beginning of knowledge, contrasting the wise who embrace instruction with fools who despise wisdom and discipline.

Hebrews 12:11
This passage discusses the value of discipline, noting that while it may be painful at the moment, it ultimately yields the peaceful fruit of righteousness to those trained by it.

Psalm 141:5
This verse speaks to the value of righteous reproof, likening it to a kindness and an anointing oil, which the wise person will not refuse.
Conscience as an Instrument of PunishmentFreeborn C. Hibbard, M.A.Proverbs 5:12
Self-CondemnationsFrancis Taylor, B.D.Proverbs 5:12
Woman's Lamentation Over a Wasted LifeT. De Witt Talmage.Proverbs 5:12
Caution Against Sexual SinsProverbs 5:1-14
Meretricious Pleasures and Their ResultsE. Johnson Proverbs 5:1-14
Victims of ViceW. Clarkson Proverbs 5:1-20
People
Solomon
Places
Jerusalem
Topics
Correction, Despised, Discipline, Hast, Hated, Heart, Instruction, Reproof, Spurned, Teaching, Training, Value
Dictionary of Bible Themes
Proverbs 5:12

     5929   resentment, against people
     6231   rejection of God

Proverbs 5:1-14

     5345   influence

Proverbs 5:1-23

     5276   crime
     5481   proverb

Proverbs 5:3-14

     5707   male and female

Proverbs 5:7-14

     5979   waste

Proverbs 5:11-14

     5567   suffering, emotional

Library
The Cords of Sin
'His own iniquities shall take the wicked himself, and he shall be holden with the cords of his sins.'--PROVERBS v. 22. In Hosea's tender picture of the divine training of Israel which, alas! failed of its effect, we read, 'I drew them with cords of a man,' which is further explained as being 'with bands of love.' The metaphor in the prophet's mind is probably that of a child being 'taught to go' and upheld in its first tottering steps by leading-strings. God drew Israel, though Israel did not yield
Alexander Maclaren—Expositions of Holy Scripture

Last Things
A sermon (No. 667) delivered on Sunday morning, December 31, 1865 at the Metropolitan Tabernacle, Newington, by C. H. Spurgeon. "At the last."--Proverbs 5:11. The wise man saw the young and simple straying into the house of the strange woman. The house seemed so completely different from what he knew it to be that he desired to shed a light upon it, that the young man might not sin in the dark, but might understand the nature of his deeds. The wise man looked abroad and he saw but one lamp suitable
C.H. Spurgeon—Sermons on Proverbs

Sinners Bound with the Cords of Sin
A Sermon (No. 915) delivered on Sabbath morning, February 13th, 1870 at the Metropolitan Tabernacle, Newington, by C. H. Spurgeon. "His own iniquities shall take the wicked himself, and he shall be holden with the cords of his sins." -- Proverbs 5:22. The first sentence has reference to a net in which birds or beasts are taken. The ungodly man first of all finds sin to be a bait, and charmed by its apparent pleasantness he indulges in it and then he becomes entangled in its meshes so that he cannot
C.H. Spurgeon—Sermons on Proverbs

Sinners Bound with the Cords of Sin
The first sentence of the text also may have reference to an arrest by an officer of law. The transgressor's own sins shall take him, shall seize him; they bear a warrant for arresting him, they shall judge him, they shall even execute him. Sin, which at the first bringeth to man a specious pleasure, ere long turneth into bitterness, remorse, and fear. Sin is a dragon, with eyes like stars, but it carrieth a deadly sting in its tail. The cup of sin, with rainbow bubbles on its brim, is black with
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 16: 1870

How the Silent and the Talkative are to be Admonished.
(Admonition 15.) Differently to be admonished are the over-silent, and those who spend time in much speaking. For it ought to be insinuated to the over-silent that while they shun some vices unadvisedly, they are, without its being perceived, implicated in worse. For often from bridling the tongue overmuch they suffer from more grievous loquacity in the heart; so that thoughts seethe the more in the mind from being straitened by the violent guard of indiscreet silence. And for the most part they
Leo the Great—Writings of Leo the Great

How the Rude in Sacred Learning, and those who are Learned but not Humble, are to be Admonished.
(Admonition 25.) Differently to be admonished are those who do not understand aright the words of the sacred Law, and those who understand them indeed aright, but speak them not humbly. For those who understand not aright the words of sacred Law are to be admonished to consider that they turn for themselves a most wholesome drought of wine into a cup of poison, and with a medicinal knife inflict on themselves a mortal wound, when they destroy in themselves what was sound by that whereby they ought,
Leo the Great—Writings of Leo the Great

Twenty Second Sunday after Trinity Paul's Thanks and Prayers for Churches.
Text: Philippians 1, 3-11. 3 I thank my God upon all my remembrance of you, 4 always in every supplication of mine on behalf of you all making my supplication with joy, 5 for your fellowship in furtherance of the gospel from the first day until now; 6 being confident of this very thing, that he who began a good work in you will perfect it until the day of Jesus Christ: 7 even as it is right for me to be thus minded on behalf of you all, because I have you in my heart, inasmuch as, both in my bonds
Martin Luther—Epistle Sermons, Vol. III

"The Truth. " Some Generals Proposed.
That what we are to speak to for the clearing and improving this noble piece of truth, that Christ is the Truth, may be the more clearly understood and edifying, we shall first take notice of some generals, and then show particularly how or in what respects Christ is called the Truth; and finally speak to some cases wherein we are to make use of Christ as the Truth. As to the first. There are four general things here to be noticed. 1. This supposeth what our case by nature is, and what we are all
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life

Thirdly, for Thy Actions.
1. Do no evil, though thou mightest; for God will not suffer the least sin, without bitter repentance, to escape unpunished. Leave not undone any good that thou canst. But do nothing without a calling, nor anything in thy calling, till thou hast first taken counsel at God's word (1 Sam. xxx. 8) of its lawfulness, and pray for his blessings upon thy endeavour; and then do it in the name of God, with cheerfulness of heart, committing the success to him, in whose power it is to bless with his grace
Lewis Bayly—The Practice of Piety

The Right Understanding of the Law
Thou shalt have no other Gods before me.' Exod 20: 3. Before I come to the commandments, I shall answer questions, and lay down rules respecting the moral law. What is the difference between the moral laud and the gospel? (1) The law requires that we worship God as our Creator; the gospel, that we worship him in and through Christ. God in Christ is propitious; out of him we may see God's power, justice, and holiness: in him we see his mercy displayed. (2) The moral law requires obedience, but gives
Thomas Watson—The Ten Commandments

Second Great Group of Parables.
(Probably in Peræa.) Subdivision F. Parable of the Rich Man and Lazarus. ^C Luke XVI. 19-31. [The parable we are about to study is a direct advance upon the thoughts in the previous section. We may say generally that if the parable of the unjust steward teaches how riches are to be used, this parable sets forth the terrible consequences of a failure to so use them. Each point of the previous discourse is covered in detail, as will be shown by the references in the discussion of the parable.]
J. W. McGarvey—The Four-Fold Gospel

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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