TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Proverbs 9:1–12. His four-level outline is real structure in the source text, so it is rendered as structure.
Wisdom is here introduced as a magnificent and munificent queen, very great and very generous; that Word of God is this Wisdom in which God makes known his goodwill towards men; God the Word is this Wisdom, to whom the Father has committed all judgment. He who, in the chapter before, showed his grandeur and glory as the Creator of the world, here shows his grace and goodness as the Redeemer of it. The word is plural, Wisdoms; for in Christ are hid treasures of wisdom, and in his undertaking appears the manifold wisdom of God in a mystery. Now observe here,
I.The rich provision which Wisdom has made for the reception of all those that will be her disciples.
This is represented under the similitude of a sumptuous feast, whence it is probable, our Saviour borrowed those parables in which he compared the kingdom of heaven to a great supper, Mat 22:2; Luk 14:16. And so it was prophesied of, Isa 25:6. It is such a feast as Ahasuerus made to show the riches of his glorious kingdom. The grace of the gospel is thus set before us in the ordinance of the Lord's supper. To bid her guests welcome,
1.Here is a stately palace provided, Pro 9:1. Wisdom, not finding a house capacious enough for all her guests, has built one on purpose, and, both to strengthen it and to beautify it, she has hewn out her seven pillars, which make it to be very firm, and look very great. Heaven is the house which Wisdom has built to entertain all her guests that are called to the marriage-supper of the Lamb; that is her Father's house, where there are many mansions, and whither she has gone to prepare places for us. She has hanged the earth upon nothing, there in it we have no continuing city; but heaven is a city that has foundations, has pillars. The church is Wisdom's house, to which she invites her guests, supported by the power and promise of God, as by seven pillars. Probably, Solomon refers to the temple which he himself had lately built for the service of religion, and to which he would persuade people to resort, both to worship God and to receive the instructions of Wisdom. Some reckon the schools of the prophets to be here intended.
2.Here is a splendid feast got ready (Pro 9:2): She has killed her beasts; she has mingled her wine; plenty of meat and drink are provided, and all of the best. She has killed her sacrifice (so the word is); it is a sumptuous, but a sacred feast, a feast upon a sacrifice. Christ has offered up himself a sacrifice for us, and it is his flesh that is meat indeed and his blood that is drink indeed. The Lord's supper is a feast of reconciliation and joy upon the sacrifice of atonement. The wine is mingled with something richer than itself, to give it a more than ordinary spirit and flavour. She has completely furnished her table with all the satisfactions that a soul can desire - righteousness and grace, peace and joy, the assurances of God's love, the consolations of the Spirit, and all the pledges and earnests of eternal life. Observe, It is all Wisdom's own doing; she has killed the beasts, she has mingled the wine, which denotes both the love of Christ, who makes the provision (he does not leave it to others, but takes the doing of it into his own hands), and the excellency of the preparation. That must needs be exactly fitted to answer the end which Wisdom herself has the fitting up of.
II.The gracious invitation she has given, not to some particular friends, but to all in general, to come and take part of these provisions.
1.She employs her servants to carry the invitation round about in the country: She has sent forth her maidens, Pro 9:3. The ministers of the gospel are commissioned and commanded to give notice of the preparations which God has made, in the everlasting covenant, for all those that are willing to come up to the terms of it; and they, with maiden purity, not corrupting themselves or the word of God, and with an exact observance of their orders, are to call upon all they meet with, even in the highways and hedges, to come and feast with Wisdom, for all things are now ready, Luk 14:23.
2.She herself cries upon the highest places of the city, as one earnestly desirous of the welfare of the children of men, and grieved to see them rejecting their own mercies for lying vanities. Our Lord Jesus was himself the publisher of his own gospel; when he had sent forth his disciples he followed them to confirm what they said; nay, it began to be spoken by the Lord, Heb 2:3. He stood, and cried, Come unto me. We see who invited; now let us observe,
(1.)To whom the invitation is given: Whoso is simple and wants understanding, Pro 9:4. If we were to make an entertainment, of all people we should not care for, much less court, the company of such, but rather of philosophers and learned men, that we might hear their wisdom, and whose table-talk would be improving. "Have I need of madmen?" But Wisdom invites such, because what she has to give is what they most need, and it is their welfare that she consults, and aims at, in the preparation and invitation. he that is simple is invited, that he may be made wise, and he that wants a heart (so the word is) let him come hither, and he shall have one. Her preparations are rather physic than food, designed for the most valuable and desirable cure, that of the mind. Whosoever he be, the invitation is general, and excludes none that do not exclude themselves; though they be ever so foolish, yet,
[1.]They shall be welcome.
[2.]They may be helped; they shall neither be despised nor despaired of. Our Saviour came, not to call the righteous, but sinners, not the wise in their own eyes, who say they see (Joh 9:41), but the simple, those who are sensible of their simplicity and ashamed of it, and him that is willing to become a fool, that he may be wise, Co1 3:18.
(2.)What the invitation is.
[1.]We are invited to Wisdom's house: Turn in hither. I say we are, for which of us is there that must not own the character of the invited, that are simple and want understanding? Wisdom's doors stand open to such, and she is desirous to have some conversation with them, one word for their good, nor has she any other design upon them.
[2.]We are invited to her table (Pro 9:5): Come, eat of my bread, that is, taste of the true pleasures that are to be found in the knowledge and fear of God. By faith acted on the promises of the gospel, applying them to ourselves and taking the comfort of them, we feed, we feast, upon the provisions Christ has made for poor souls. What we eat and drink we make our own, we are nourished and refreshed by it, and so are our souls by the word of God; it has that in it which is meat and drink to those that have understanding.
(3.)What is required of those that may have the benefit of this invitation, Pro 9:6.
[1.]They must break off from all bad company: "Forsake the foolish, converse not with them, conform not to their ways, have no fellowship with the works of darkness, or with those that deal in such works." The first step towards virtue is to shun vice, and therefore to shun the vicious. Depart from me, you evil-doers.
[2.]They must awake and arise from the dead; they must live, not in pleasure (for those that do so are dead while they live), but in the service of God; for those only that do so live indeed, live to some purpose. "Live not a mere animal-life, as brutes, but now, at length, live the life of men. Live and you shall live; live spiritually, and you shall live eternally," Eph 5:14.
[3.]They must choose the paths of Wisdom, and keep to them: "Go in the way of understanding; govern thyself henceforward by the rules of religion and right reason." It is not enough to forsake the foolish, but we must join ourselves with those that walk in wisdom, and walk in the same spirit and steps.
III.The instructions which Wisdom gives to the maidens she sends to invite, to the ministers and others, who in their places are endeavouring tot serve her interests and designs. She tells them,
1.What their work must be, not only to tell in general what preparation is made for souls, and to give a general offer of it, but they must address themselves to particular persons, must tell them of their faults, reprove, rebuke, Pro 9:7, Pro 9:8. They must instruct them how to amend - teach, Pro 9:9. The word of God is intended, and therefore so is the ministry of that word, for reproof, for correction, and for instruction in righteousness.
2.What different sorts of persons they would meet with, and what course they must take with them, and what success they might expect.
(1.)They would meet with some scorners and wicked men who would mock the messengers of the Lord, and misuse them, would laugh those to scorn that invite them to the feast of the Lord, as they did, Ch2 30:10, would treat them spitefully, Mat 22:6. And, though they are not forbidden to invite those simple ones to Wisdom's house, yet they are advised not to pursue the invitation by reproving and rebuking them. Reprove not a scorner; cast not these pearls before swine, Mat 7:6. Thus Christ said of the Pharisees, Let them alone, Mat 15:14. "Do not reprove them." [1.] "In justice to them, for those have forfeited the favour of further means who scorn the means they have had. Those that are thus filthy, let them be filthy still; those that are joined to idols, let them alone; lo, we turn to the Gentiles." [2.] "In prudence to yourselves; because, if you reprove them," First, "You lose your labour, and so get to yourselves shame for the disappointment." Secondly, "You exasperate them; do it ever so wisely and tenderly, if you do it faithfully, they will hate you, they will load you with reproaches, and say all the ill they can of you, and so you will get a blot; therefore you had better not meddle with them, for your reproofs will be likely to do more hurt than good."
(2.)They would meet with others, who are wise, and good, and just; thanks be to God, all are not scorners. We meet with some who are so wise for themselves, to just to themselves, as to be willing and glad to be taught; and when we meet with such,
[1.]If there be occasion, we must reprove them; for wise men are not so perfectly wise but there is that in them which needs a reproof; and we must not connive at any man's faults because we have a veneration for his wisdom, nor must a wise man think that his wisdom exempts him from reproof when he says or does any thing foolishly; but the more wisdom a man has the more desirous he should be to have his weaknesses shown him, because a little folly is a great blemish to him that is in reputation for wisdom and honour.
[2.]With our reproofs we must give them instruction, and must teach them, Pro 9:9.
[3.]We may expect that our doing so will be taken as a kindness, Psa 141:5. A wise man will reckon those his friends who deal faithfully with him: "Rebuke such a one, and he will love thee for thy plain dealing, will thank thee, and desire thee to do him the same good turn another time, if there be occasion." It is as great an instance of wisdom to take a reproof well as to give it well,
[4.]Being taken well, it will do good, and answer the intention. A wise man will be made wiser by the reproofs and instructions that are given him; he will increase in learning, will grow in knowledge, and so grow in grace. None must think themselves too wise to learn, nor so good that they need not be better and therefore need not be taught. We must still press forward, and follow on to know till we come to the perfect man. Give to a wise man (so it is in the original), give him advice, give him reproof, give him comfort, and he will be yet wiser; give him occasion (so the Septuagint), occasion to show his wisdom, and he will show it, and the acts of wisdom will strengthen the habits.
IV.The instructions she gives to those that are invited, which her maidens must inculcate upon them.
1.Let them know wherein true wisdom consists, and what will be their entertainment at Wisdom's table, Pro 9:10 (1.) The heart must be principled with the fear of God; that is the beginning of wisdom. A reverence of God's majesty, and a dread of his wrath, are that fear of him which is the beginning, the first step towards true religion, whence all other instances of it take rise. This fear may, at first, have torment, but love will, by degrees, cast out the torment of it. (2.) The head must be filled with the knowledge of the things of God. The knowledge of holy things (the word is plural) is understanding, the things pertaining to the service of God (those are called holy things), that pertain to our own sanctification; reproof is called that which is holy, Mat 7:6. Or the knowledge which holy men have, which was taught by the holy prophets, of those things which holy men spoke as they were moved by the holy Ghost, this is understanding; it is the best and most useful understanding, will stand us in most stead and turn to the best account.
2.Let them know what will be advantages of this wisdom (Pro 9:11): "By me thy days shall be multiplied. It will contribute to the health of thy body, and so the years of thy life on earth shall be increased, while men's folly and intemperance shorten their days. It will bring thee to heaven, and there thy days shall be multiplied in infinitum - to infinity, and the years of thy life shall be increased without end." There is no true wisdom but in the say of religion and no true life but in the end of that way.
3.Let them know what will be the consequence of their choosing or refusing this fair offer, Pro 9:12. Here is,
(1.)The happiness of those that embrace it: "If thou be wise, thou shalt be wise for thyself; thou wilt be the gainer by it, not Wisdom." A man cannot be profitable to God. It is to our own good that we are thus courted. "Thou wilt not leave the gain to others" (as we do our worldly wealth when we die, which is therefore called another man's, Luk 16:12), "but thou shalt carry it with thee into another world." Those that are wise for their souls are wise for themselves, for the soul is the man; nor do any consult their own true interest but those that are truly religious. This recommends us to God, and recovers us from that which is our folly and degeneracy; it employs us in that which is most beneficial in this world, and entitles us to that which is much more so in the world to come.
(2.)The shame and ruin of those that slight it: "If thou scornest Wisdom's proffer, thou alone shalt bar it." [1.] "Thou shalt bear the blame of it." Those that are good must thank God, but those that are wicked may thank themselves; it is not owing to God (he is not the author of sin); Satan can only tempt, he cannot force; and wicked companions are but his instruments; so that all the fault must lie on the sinner himself. [2.] "Thou shalt bear the loss of that which thou scornest; it will be to thy own destruction; thy blood will be upon thy own head, and the consideration of this will aggravate thy condemnation. Son, remember, that thou hadst this fair offer made thee, and thou wouldst not accept it; thou stoodest fair for life, but didst choose death rather."
Historical interpretation
Historical Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Do not rebuke a scoffer, etc. It is not to be feared that a scoffer, when rebuked, will insult you; but rather this should be foreseen, that, drawn to hatred, he may become worse: and therefore, you must sometimes cease from his correction for the sake of love, not out of fear.
He who corrects a scoffer, etc.
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Summary
Proverbs 9:7 delivers a profound cautionary insight into the futility and negative repercussions of attempting to correct or instruct individuals who are fundamentally closed off to truth and wisdom. It underscores that engaging in reproof with a "scorner" or a "wicked man" will not only prove ineffective in eliciting genuine change but will also result in personal shame, disgrace, and a blemish on the well-intentioned reprover, thereby serving as a vital lesson in discerning the appropriate audience for wisdom and correction.
Context
Literary Context
This verse is strategically placed within the larger discourse of Proverbs chapters 1-9, a section often characterized as "Wisdom's Invitation." Here, Wisdom is personified as a benevolent woman who actively calls out to all, particularly the "simple" and those "lacking understanding," to embrace her life-giving counsel and partake in her prepared feast (Proverbs 9:1-6). Proverbs 9:7 introduces a crucial qualification to this universal invitation: while Wisdom extends her hand to all, not all are receptive or capable of benefiting from her direct correction. It serves as a necessary filter, distinguishing between those who are teachable and those who are hardened against instruction, thereby setting a critical foundation for the contrasting advice found in Proverbs 9:8, which encourages reproving the wise.
Historical & Cultural Context
In ancient Israel, the transmission of wisdom was a cornerstone of societal and familial instruction, with sages and elders holding significant roles in guiding and correcting the community. However, the wisdom tradition also recognized distinct categories of individuals based on their disposition towards truth. Beyond the "simple" (naive) and the "fool" (morally senseless), stood the "scorner"—an individual not merely ignorant, but actively hostile, contemptuous, and defiant towards moral authority and divine truth. Proverbs 9:7 directly addresses this latter category, acknowledging that some individuals, due to their ingrained character and deliberate rejection of righteous paths, are beyond the reach of conventional reproof. This understanding was vital for maintaining social integrity and personal honor, as misdirected attempts at correction could lead to the reprover's personal dishonor or social ridicule within the community.
Key Themes
The central theme of Proverbs 9:7 is the critical importance of discernment regarding the audience for reproof. It highlights the inherent futility of attempting to correct a scorner, emphasizing that such an individual is not merely lacking knowledge but is actively contemptuous and resistant to wisdom, often responding with mockery and ridicule. This verse profoundly illuminates the nature of the scorner and the wicked man as those whose hearts are hardened, whose lives are characterized by unrighteousness, and who are impervious to constructive criticism. Consequently, the proverb underscores the negative consequences for the reprover, warning that their well-intentioned efforts will not only be ineffective but will also rebound as "shame" and a "blot" upon themselves, potentially damaging their reputation, causing personal disgrace, or leading to emotional exhaustion. This theme resonates with other wisdom teachings, such as the counsel in Proverbs 23:9 to avoid speaking to a fool.
Exposition and Analysis
Key Word Analysis
This primitive root signifies "to chastise, literally (with blows) or figuratively (with words); hence, to instruct." In the context of Proverbs 9:7, it refers to the act of providing moral correction, discipline, or instruction, often with the intent to bring about reform or improvement in character or conduct. It implies a firm, yet corrective, intervention aimed at guiding someone towards a better path.
A primitive root meaning, "properly, to make mouths at, i.e. to scoff; hence... to interpret... intercede." In the context of Proverbs, a "scorner" is not merely someone who lacks wisdom or is foolish, but one who actively despises, ridicules, and shows contempt for wisdom, moral authority, and divine truth. This individual often exhibits an arrogant and defiant attitude, actively mocking those who offer correction.
Derived from a root meaning "disgrace," this term refers to "disgrace; (by implication) the pudenda; confusion, dishonour, ignominy, reproach, shame." In this verse, it denotes the personal humiliation, public ridicule, or loss of honor that the reprover experiences when their well-intentioned efforts are met with the scorner's contempt rather than repentance.
Usually mûwm, as if a passive participle from an unused root probably meaning "to stain." It refers to "a blemish (physically or morally); blemish, blot, spot." In this verse, it signifies a stain on one's reputation, honor, or character, indicating that the act of reproving a wicked person will result in a moral or social marring for the reprover, perhaps through slander, false accusations, or simply by being dragged into the wicked person's moral mire.
Verse Breakdown
"He that reproveth a scorner getteth to himself shame"
This clause issues a stark warning that attempting to offer moral correction or instruction to an individual who actively scoffs at wisdom and truth will not be received constructively. Instead of leading to the scorner's repentance or understanding, the reprover will experience personal disgrace, humiliation, or public ridicule. The scorner's hardened heart means the rebuke is not only ineffective but also turns the tables, causing the reprover to suffer a loss of dignity or respect in their attempt to do good.
"and he that rebuketh a wicked [man getteth] himself a blot"
This second clause reinforces the first through synonymous parallelism, extending the warning to those who attempt to admonish a "wicked man." The term "rebuketh" (H3198, yâkach) implies a strong argument, conviction, or even a judicial confrontation. Just as with the scorner, confronting a wicked person—one characterized by unrighteousness and disregard for God's ways—will not result in their reform. Instead, the reprover will incur a "blot," a blemish or stain on their reputation, perhaps through slander, false accusations, or simply by being morally implicated or discredited by their association with the unrepentant wicked.
Literary Devices
Proverbs 9:7 primarily employs Parallelism, specifically Synonymous Parallelism, where the second half of the verse reiterates and reinforces the thought of the first half using different but equivalent words and concepts. "He that reproveth a scorner" is paralleled by "he that rebuketh a wicked man," and the consequence of "getteth to himself shame" is paralleled by "getteth himself a blot." This structural repetition serves to emphatically underscore the central warning and highlight the inevitability of the negative consequences. An implicit Contrast is also at play, as this verse stands in direct opposition to the subsequent verse, Proverbs 9:8, which advocates for reproving the wise. This juxtaposition highlights the crucial importance of discernment in applying wisdom. Furthermore, the terms "shame" and "blot" function as potent Figurative Language, representing abstract concepts of dishonor, disgrace, and moral staining in a concrete, impactful way that resonates deeply with the reader's understanding of personal integrity and public reputation.
Theological and Thematic Connections
Proverbs 9:7 offers a profound theological insight into the nature of human resistance to divine truth and the wisdom required in its dissemination. It teaches that while God's wisdom is freely offered and universally available, not all hearts are prepared or willing to receive it. The scorner and the wicked man represent those who have actively chosen a path of rebellion, hardening themselves against correction, much like Pharaoh's hardened heart against God's commands in Exodus 7:3. The verse underscores the principle that divine truth, while powerful, is not to be indiscriminately cast before those who will only trample upon it and turn to attack the messenger. This echoes Jesus' teaching in the New Testament about discerning the audience for sacred truths, recognizing that some are simply impervious to the message.
Reflection and Application
Proverbs 9:7 provides invaluable guidance for navigating interpersonal relationships, particularly when confronted with the impulse to correct or instruct others. It challenges us to cultivate spiritual discernment, recognizing that not every individual is open to receiving truth, especially those who have actively embraced a posture of scoffing or wickedness. This verse does not advocate for silence in the face of injustice or evil, but rather for prudence and wisdom in how and to whom we offer correction. It teaches us to protect our peace, preserve our witness, and avoid engaging in futile arguments that can lead to personal discredit, emotional exhaustion, or a damaged reputation. Instead, our efforts should be strategically directed towards those who genuinely seek wisdom, are humble, and are receptive to growth, ensuring that our words are sown on fertile ground where they can bear fruit for the glory of God and the edification of others.
Questions for Reflection
FAQ
Does this verse mean we should never confront wicked people or share the gospel with scorners?
This verse does not suggest a complete abandonment of engagement with wicked people or the sharing of the gospel. Rather, it emphasizes the importance of discernment and prudence in how and when we offer direct reproof or correction. It warns against the futility of attempting to reprove or rebuke those who are fundamentally resistant and hostile to truth, as such efforts will likely result in personal shame or a blot for the reprover, without yielding any positive change in the scorner. The gospel, as a message of salvation, is for all, but the manner and context of its delivery, especially when it involves direct confrontation or correction, must be guided by wisdom. Jesus himself taught his disciples to shake the dust off their feet if a town would not receive them (Matthew 10:14), indicating a time to move on from those who are utterly unreceptive. It's about recognizing when direct confrontation is unproductive and potentially harmful to the messenger's integrity or witness, preserving one's energy and testimony for those who might genuinely respond.
Christ-Centered Fulfillment
Proverbs 9:7 finds its ultimate fulfillment and profound resonance in the person and redemptive work of Jesus Christ. While the proverb warns against the futility of human reproof towards scorners, Jesus, the very embodiment of divine Wisdom (1 Corinthians 1:24), perfectly exemplified discernment in His interactions. He consistently offered truth, healing, and salvation to the receptive, yet He also encountered profound resistance and scorn from those hardened in their wickedness, particularly the religious leaders of His day. Despite their mockery, false accusations, and ultimate rejection, Jesus did not shrink from speaking truth, even knowing it would lead to His ultimate suffering. He willingly took upon Himself the ultimate "shame" and "blot" of humanity's sin on the cross (Hebrews 12:2), becoming a "reproach of men" (Psalm 22:6) so that those who believe might find redemption and honor. His sacrifice transformed the very concept of shame and blot, turning the disgrace of the cross into the glory of salvation, demonstrating that while human reproof of the scorner is often futile, God's perfect justice and love ultimately prevail over all wickedness, even through the apparent shame and suffering of His Son.