He who corrects a mocker brings shame on himself; he who rebukes a wicked man taints himself. He who corrects a mockerThe term "mocker" in Hebrew is "לֵץ" (lets), which refers to someone who is scornful or derisive. In the ancient Near Eastern context, mockers were those who not only rejected wisdom but also ridiculed it. The act of correcting such a person is often futile because their heart is hardened against instruction. This phrase highlights the futility and potential backlash of attempting to impart wisdom to someone who is not open to receiving it. The mocker is not merely ignorant but actively resistant to truth, making correction a source of personal shame for the one who attempts it. brings shame on himself
The Hebrew word for "shame" is "קָלוֹן" (qalon), which implies disgrace or dishonor. In the cultural context of the Bible, honor and shame were significant social constructs. To bring shame upon oneself by engaging with a mocker suggests a loss of dignity and respect. This phrase serves as a cautionary note, warning the wise to discern when their efforts to correct may lead to personal dishonor rather than constructive change. he who rebukes a wicked man
The word "rebukes" comes from the Hebrew "יוֹכִיחַ" (yokhiakh), meaning to reprove or correct. The "wicked man" is described by the Hebrew word "רָשָׁע" (rasha), which denotes someone who is morally wrong or guilty. In biblical literature, the wicked are often contrasted with the righteous, and their actions are seen as contrary to God's will. Rebuking a wicked person is portrayed as a challenging endeavor because their hearts are often set against righteousness, making them resistant to correction. taints himself
The term "taints" is translated from the Hebrew "מוּם" (mum), which can mean to blemish or defile. This phrase suggests that engaging with the wicked in an attempt to correct them can lead to one's own moral or spiritual compromise. The implication is that the wickedness of the person being rebuked can have a contaminating effect on the one who seeks to correct them. This serves as a warning to maintain one's own purity and integrity when dealing with those who are entrenched in wickedness. Persons / Places / Events 1. MockerIn the context of Proverbs, a mocker is someone who ridicules or scorns wisdom and instruction. They are often resistant to correction and are characterized by pride and arrogance. 2. Wicked ManThis refers to someone who is morally wrong or evil, often in opposition to God's ways. The wicked man is not just sinful but also actively rejects righteousness. 3. SolomonTraditionally considered the author of Proverbs, Solomon was the king of Israel known for his wisdom. His proverbs often provide practical guidance for living a life that honors God. 4. Wisdom LiteratureProverbs is part of the wisdom literature in the Bible, which includes books like Job and Ecclesiastes. These writings focus on practical and philosophical aspects of life. 5. Ancient IsraelThe cultural and historical backdrop of Proverbs, where wisdom was highly valued and seen as a divine gift. Teaching Points Understanding the Nature of a MockerA mocker is resistant to correction and often responds with hostility. Engaging with them requires discernment and wisdom. The Risk of Rebuking the WickedCorrecting a wicked person can lead to personal harm or shame. It is important to assess whether the person is open to change before offering correction. Wisdom in CorrectionNot all correction is beneficial. Wisdom involves knowing when to speak and when to remain silent, as well as understanding the character of the person being corrected. Guarding One's IntegrityEngaging with those who reject wisdom can taint one's own reputation and integrity. It is crucial to maintain a godly character in all interactions. Seeking God's GuidancePrayer and seeking God's wisdom are essential when deciding whether to correct someone. God provides the discernment needed to navigate these situations. Bible Study Questions 1. How can we identify a mocker or a wicked person in our own lives, and what characteristics should we look for? 2. In what ways can correcting a mocker or wicked person bring shame or taint to oneself, and how can we avoid these pitfalls? 3. How does the teaching in Proverbs 9:7 align with Jesus' instructions in Matthew 7:6 about not casting pearls before swine? 4. What role does discernment play in deciding whether to correct someone, and how can we cultivate this discernment in our spiritual lives? 5. How can we apply the wisdom of Proverbs 9:7 in our daily interactions with others, especially in situations where we feel compelled to offer correction? Connections to Other Scriptures Matthew 7:6This verse advises against giving what is holy to dogs or casting pearls before swine, which parallels the futility of correcting those who are unreceptive to wisdom. Proverbs 1:22This verse speaks about simpletons, mockers, and fools, highlighting the different attitudes towards wisdom and instruction. 2 Timothy 3:16-17These verses emphasize the importance of Scripture for teaching, rebuking, correcting, and training in righteousness, providing a broader context for understanding the role of correction. People SolomonPlaces JerusalemTopics Abuse, Bad, Becometh, Blemish, Blot, Correcteth, Corrects, Dishonor, Gets, Getteth, Gives, Incurs, Injury, Instructeth, Instructor, Insult, Insults, Invites, Mocker, Pride, Rebukes, Rebuketh, Receiving, Reprover, Reproves, Reproveth, Reviling, Says, Scoffer, Scorner, Shame, Sharp, Sinner, Teaching, WickedDictionary of Bible Themes Proverbs 9:7 5550 speech, negative
5893 insults
5979 waste
8782 mockery Proverbs 9:7-8 5926 rebuke 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 SermonsThe 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 Links Proverbs 9:7 NIVProverbs 9:7 NLTProverbs 9:7 ESVProverbs 9:7 NASBProverbs 9:7 KJV
Proverbs 9:7 Commentaries
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