Sprüche 9:7

In what now follows the discourse of Wisdom is continued; wherefore she directs her invitation to the simple, i.e., those who have not yet decided, and are perhaps susceptible of that which is better: 7 "He who correcteth a scorner draweth upon himself insult; And he who communicateth instruction to a scorner, it is a dishonour to him. 8 Instruct not a scorner, lest he hate thee; Give instruction to the wise, so he will love thee. 9 Give to the wise, and he becomes yet wiser; Give knowledge to the upright, and he gains in knowledge." Zckler thinks that herewith the reason for the summons to the "simple" to forsake the fellowship of men of their own sort, is assigned (he explains 6a as Ahron b. Joseph: הפרדו מן הפתאים); but his remark, that, under the term "simple," mockers and wicked persons are comprehended as belonging to the same category, confounds two sharply distinguished classes of men. לץ is the freethinker who mocks at religion and virtue (vid., Pro 1:22), and רשׁע the godless who shuns restraint by God and gives himself up to the unbridled impulse to evil. The course of thought in Pro 9:7 and onwards shows why Wisdom, turning from the wise, who already are hers, directs herself only to the simple, and those who are devoid of understanding: she must pass over the לץ and רשׁע dna , because she can there hope for no receptivity for her invitation; she would, contrary to Mat 7:6, "give that which is holy to the dogs, and cast her pearls before swine." יסר, παιδεύειν (with the prevailing idea of the bitter lesson of reproof and punishment), and הוכיח, ἐλέγχειν, are interchangeable conceptions, Psa 94:10; the ל is here exponent of the object (to bring an accusation against any one), as Pro 9:8, Pro 15:12 (otherwise as Isa 2:4; Isa 11:4, where it is the dat. commo…

Christ and sin are rivals for the soul of man, and here we are told how they both make their court to it, to have the innermost and uppermost place in it. The design of this representation is to set before us life and death, good and evil; and there needs no more than a fair stating of the case to determine us which of those to choose, and surrender our hearts to. They are both brought in making entertainment for the soul, and inviting it to accept of the entertainment; concerning both we are told what the issue will be; and, the matter being thus laid before us, let us consider, take advice, and speak our minds. And we are therefore concerned to put a value upon our own souls, because we see there is such striving for them. I. Christ, under the name of Wisdom, invites us to accept of his entertainment, and so to enter into acquaintance and communion with him (Pro 9:1-6). And having foretold the different success of his invitation (Pro 9:7-9) he shows, in short, what he requires from us (Pro 9:10). and what he designs for us (Pro 9:11), and then leaves it to our choice what we will do (Pro 9:12). II. Sin, under the character of a foolish woman, courts us to accept of her entertainment, and (Pro 9:13-16) pretends it is very charming (Pro 9:17). But Solomon tells us what the reckoning will be (Pro 9:18). And now choose you, this day, whom you will close with.

9:7-9 These verses seem to create an awkward break between the invitations of Wisdom and Folly, but perhaps the purpose is to caution that, in contrast with inviting the simple (9:4), inviting mockers and the wicked is futile at best. Such people have already chosen their path and respond to Wisdom’s advice with violence. By contrast, the wise appreciate corrective advice; they welcome it and benefit from it.