Proverbs 19:25

Pro 19:25 Smite a scorner, and the simple will beware: and reprove one that hath understanding, [and] he will understand knowledge.

Ver. 25. Smite a scorner, and the simple will beware.] Alterius perditio, tua fit cautio, saith the wise man. Seest thou another man shipwrecked? look well to thy tackling. Poena ad paucos, &c. Let but a few be punished, and many will be warned and wised; any will, but the scorner himself, who will not be better, though brayed in a mortar. This scorner may very well be the sluggard mentioned in the former verse. Smite him never so much, there is no beating any wit into him. Pharaoh was not a button the better for all that he suffered; but Jethro, taking notice of God’s heavy hand upon Pharaoh, and likewise upon the Amalekites, was thereby converted, and became a proselyte, as Rabbi Solomon noteth upon this text.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Pro_19:25

Smite a scorner, and the simple will beware.

Man chastising the wrong

I. Wrong may exist in very different characters. There are three characters mentioned in the passage.

1. The scorner. The scorner is a character made up of pride, irreverence, and cruelty. He mocks at sin; he scoffs at religion. He looks with a haughty contempt upon those opinions that agree not with his own.

2. The simple. The simple man is he who is more or less unsophisticated in mind, and untainted by crime. One who is inexperienced, unsuspicious, too confiding, and impressible.

3. One that understandeth knowledge. This is a character whom Solomon represents in other places as the just man, the wise man, the prudent man--expressions which with him mean personal religion. These three characters, therefore, may comprise the man against religion, the man without religion, and the man with religion. The scorner is thoroughly wrong. The simple is potentially wrong. He that hath understanding is occasionally wrong, or he would not require reproof. It is implied--

II. That wrong in all characters should be chastised. Smite a scorner, and the simple will beware; and reprove one that hath understanding, and he will understand knowledge. It is not only the duty of rulers to punish crime, but it is the duty of every honest man to inflict chastisement upon wrong wherever it is seen. The withdrawal of patronage, separation from the offenders society, social ostracism, the administration of reproof, and the expression of displeasure, are amongst the means by which an honest man, even in his private capacity, can chastise the wrong.

III. That the kind of chastisement should be according to character. The scorner is to be smitten. Smite a scorner. The man of understanding is to be reproved. Reproof to an inveterate scorner would be useless.

IV. That the effects of the chastisement will vary according to the character.

1. The chastisement inflicted upon the scorner will be rather a benefit to others than himself. Smite a scorner, and the simple will beware. Severity towards the incorrigible may act as a warning to others.

2. The chastisement inflicted on the man of understanding is of service to himself. He takes it in good part. Wrong exists everywhere around us. Evil meets us in almost every man we meet. It is for us to set ourselves in strong opposition to it wherever it appears. (David Thomas, D. D.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Pro 19:25. Smite a scorner — An obstinate and impudent transgressor, a derider of religion and virtue, who rejects and scorns all admonition: that is, punish him; and the simple will beware — Though the punishment do him no good, yet other inconsiderate persons, who sin, it may be, through ignorance, imprudence, or infirmity, will be awakened by it to a better way of thinking and acting; who, if they saw him pass with impunity, would be apt to follow his example. And reprove one that hath understanding, &c. — A verbal reproof will be more effectual for his reformation than the severest punishments will be to that of a scorner.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

19:25 A mocker is beyond help (see study notes on 1:22; 21:11). A leader should still punish him because the simpleminded will learn a lesson.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

That is, the simple and ignorant men learn, when they see the wicked punished.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Note, 1. The punishment of scorners will be a means of good to others. When men are so hardened in wickedness that they will not themselves be wrought upon by the severe methods that are used to reclaim and reform them, yet such methods must be used for the sake of others, that they may hear and fear, Deu 19:20. If the scorner will not be recovered from his sin, the disease being inveterate, yet the simple will beware of venturing upon the sin which exposes men thus. If it cure not the infected, it may prevent the spreading of the infection. 2. The reproof of wise men will be a means of good to themselves. They need not be smitten; a word to the wise is enough. Do but reprove one that has understanding and he will so far understand himself and his own interest that he will understand knowledge by it, and not miss it again through ignorance and inadvertency when once he has been told of it; so kindly does he take reproof and so wisely improve it.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Such is the benefit of reproof; even the simple profit, much more the wise.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

(25) Smite a scorner, and the simple will beware.—For “scorner” and “simple” see note on Pro_1:22. Reproof is of no avail to turn the “scorner” from his evil way (Pro_9:7; Pro_13:1; Pro_15:12), punishment will also do him no good; but it may make the “simple,” whose character is not yet formed for good or evil, reflect and amend. So God at first punishes sinners for their good (Amo_4:6, ff.), afterwards, when they are obdurate, as a warning to others (Amo_4:12; Deu_29:21, ff.)

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

25. beware] or, learn prudence, R.V.

There is a triple contrast in the proverb, between the persons to be dealt with and between both the manner and the result of dealing with them. The scorner, or hardened scoffer (λοιμός, LXX.; pestilens, Vulg.; Pro_1:22; Psa_1:1, and notes there in this Series), must be smitten, punished with severity (μαστιγουμένου, LXX.; flagellato, Vulg.), but not with any hope of his amendment, but only “that others admonished by his example may be the more afraid to offend.” But if one that hath understanding errs, he only needs to be reproved (ἐὰν δὲ ἐλέγχῃς, LXX.; si corripueris, Vulg.) to make him know better.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Smite a scorner, and the simple will beware,.... That is, give reproof to a man that scoffs at religion, and makes a jest of all that is good; for though it may be of no use to him who will despise it, yet it may be observed, and be useful to another that hears it; who, though void of understanding, yet not hardened in impiety as the other, but open to conviction, "will become cunning" (x), as it may be rendered; or learns wisdom, and becomes hereby a knowing and understanding man; he hears another reproved, and fears, and becomes a wise man; so that though reproof may be lost on one, it succeeds in another, which is an encouragement to give it;

and reprove one that hath understanding, and he will understand knowledge; he will grow wiser and wiser; he will improve in the knowledge of things; see Pro 9:8.

(x) "astutus efficetur", Pagninus, Montanus; "astutus fiet", Junius & Tremellius, Cocceius; "astutior fiet", Michaelis; "solertiam parabit", Schultens.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Words which embrace nearly the whole theory of punishment. If the man who offends is a “scorner,” hardened beyond all hope of reformation, then punish him by way of retribution and example, and let the penalty be sharp, that even the unwary and careless may beware. If the man be “understanding,” then let the punishment take the form of discipline. Admonish, reprove, educate.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Wicked. Hebrew, "scoffer." Chastisements have always some good effect either on the sufferer, or on the spectators, who will be cautioned not to imitate what is wrong.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Smite a scorner; an obstinate and impudent transgressor, who rejects and scorns all admonitions, and therefore is to be taught with blows.

The simple; who sin through ignorance, and imprudence, and infirmity, being possibly drawn to sin by the scorner’s evil counsel or example.

He will understand knowledge; a verbal reproof will be more effectual for his reformation than the severest punishments will be to a scorner.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

25. A scorner — A scoffer. This usually means the most confirmed and hardened of evil doers; one beyond all hope of reformation. He is punished for the good of others, there being no hope of benefit to him.

The simple will beware — Will become wary or wise; will act wisely. A reproof to an intelligent or discerning man will benefit himself — he will learn knowledge. Compare Pro_13:1.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Smite a scorner, and the simple will beware; will learn prudence, Revised Version. (comp. Pro_21:11; and see note on Pro_1:22) The scorner is hardened to all reproof, and is beyond all hope of being reformed by punishment; in his case it is retribution for outraged virtue that is sought in the penalty which he is made to pay. Timwria , not kolasiv retributive, not corrective punishment. Seeing this, the simple, who is not yet confirmed in evil, and is still open to better influences, may be led to take warning and amend his life. So St. Paul enjoins Timothy, "Them that sin rebuke before all, that others also may fear". (1Ti_5:20) There is the trite adage"Felix quem faciunt aliena pericula cautum." "Happy they Who from their neighbours" perils caution learn.

Septuagint, "When a pestilent fellow is chastised, a fool will be cleverer (panourgoterov ) So Vulgate, Pestilente flagellato stultus sapientior erit.

Reprove one that hath understanding, and he will understand, knowledge. The scorner does not profit by severe punishment, but the intelligent man is improved by censure, and admonition. (comp. Pro_13:1 Pro_15:12) Says the adage, "Sapientem nutu, stultum fuste (corripe)," "A nod for the wise, a stick for the fool."

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Scorner - An obstinate and impudent transgressor. Simple - Who sin thro' ignorance, being possibly drawn to it by the scorner's evil counsel or example. Reprove - A verbal reproof will be more effectual for his reformation, than the severest punishments will be to a scorner.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

25 The scorner thou smitest, and the simple is prudent;

And if one reprove the man of understanding, he gaineth knowledge

Hitzig translates in a way that is syntactically inexact: smite the scorner, so the simple becomes prudent; that would have required at least the word ויערם: fut. and fut. connected by ו is one of many modes of expression for the simultaneous, discussed by me at Hab 3:10. The meaning of the proverb has a complete commentary at Pro 21:11, where its two parts are otherwise expressed with perfect identity of thought. In regard to the לץ, with whom denunciation and threatening bear no fruit (Pro 13:1; Pro 15:12), and perhaps even produce the contrary effect to that intended (Pro 9:7), there remains nothing else than to vindicate the injured truths by means of the private justice of corporal punishment. Such words, if spoken to the right man, in the right spirit, at the right time, may affect him with wholesome terrors; but even though he is not made better thereby, yet the simple, who listens to the mockeries of such not without injury, will thereby become prudent (gain הערים = ערמה, prudence, as at Pro 15:5), i.e., either arrive at the knowledge that the mockery of religion is wicked, or guard himself against incurring the same repressive measures. In 25b והוכח is neither inf. (Umbreit), which after Pro 21:11 must be וּבהוכח, nor impr. (Targ., Ewald), which according to rule is הוכח, but the hypothetic perf. (Syr.) with the most general subject (Merc., Hitzig): if one impart instruction to the (dat. obj. as Pro 9:7; Pro 15:2) man of understanding (vid., Pro 16:21), then he acquires knowledge, i.e., gains an insight into the nature and value of that which one wishes to bring him to the knowledge of (הבין דּעת, as Pro 29:7; cf. Pro 8:5). That which the deterring lesson of exemplary punishment approximately effects with the wavering, is, in the case of the man of understanding, perfectly attained by an instructive word.

We have now reached the close of the third chief section of the older Book of Proverbs. All the three sections begin with בּן חכם, Pro 10:1; Pro 13:1; Pro 15:20. The Introduction, chap. 1-9, dedicates this collection of Solomonic proverbs to youth, and the three beginnings accordingly relate to the relative duties of a son to his father and mother. We are now no longer far from the end, for Pro 22:17 resumes the tone of the Introduction. The third principal part would be disproportionately large if it extended from Pro 15:1 to Pro 22:15. But there does not again occur a proverb beginning with the words "son of man." We can therefore scarcely go wrong if we take Pro 19:26 as the commencement of a fourth principal part. The Masora divides the whole Mishle into eight sedarim, which exhibit so little knowledge of the true division, that the parashas (sections) Pro 10:1; Pro 22:17 do not at all find their right place.

(Note: The 915 verses of the Mishle, according to the Masora, fall into eight sedarim, beginning as follows: Pro 1:1; Pro 5:18; Pro 9:12; Pro 14:4; Pro 18:10; Pro 22:22; Pro 25:13; Pro 28:16.)

The MSS, however, contain evidences that this Hagiograph was also anciently divided into parashas, which were designated partly by spaces between the lines (sethumoth) and partly by breaks in the lines (phethucoth). In Baer's Cod. Jamanensis,

(Note: Vid., the Prefatio to the Masoretico-Critical Edition of Isaiah by Baer and myself; Leipzig, 1872.)

after Pro 6:19, there is the letter פ written on the margin as the mark of such a break. With Pro 6:20 (vid., l.c.) there indeed commences a new part of the introductory Mashal discourses. But, besides, we only seldom meet with

(Note: There are spaces within the lines after Pro 1:7, Pro 1:9, Pro 1:33; Pro 2:22; Pro 3:18, Pro 3:35; Pro 5:17, Pro 5:23; Pro 6:4, Pro 6:11, Pro 6:15, Pro 6:19 (here a פ), Pro 6:35, Pro 8:21, Pro 8:31, Pro 8:35; Pro 9:18; Pro 17:25; Pro 18:9; Pro 22:19, Pro 22:27; Pro 23:14; Pro 24:22, Pro 24:33; Pro 26:21; Pro 28:10, Pro 28:16; Pro 29:17, Pro 29:27; Pro 30:6, Pro 30:9, Pro 30:14, Pro 30:17, Pro 30:20, Pro 30:24, Pro 30:28, Pro 30:33; Pro 31:9.)

coincidences with the division and grouping which have commended themselves to us. In the MS of the Graecus Venetus, Pro 19:11, Pro 19:16, and Pro 19:19 have their initial letters coloured red; but why only these verses, is not manifest. A comparison of the series of proverbs distinguished by such initials with the Cod. Jaman. and Cod. II of the Leipzig City Library, makes it more than probable that it gives a traditional division of the Mishle, which may perhaps yet be discovered by a comparison of MSS.

(Note: Vid., Gebhardt's Prolegomena to his new edition of the Versio Veneta.)

But this much is clear, that a historico-literary reconstruction of the Mishle, and of its several parts, can derive no help from this comparison.

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

There is a difference of opinion upon the profit of punishments. Some will have it, that, if the will does not give way to reason, forced obedience is of little use. But God’s word and ordinance is our standard, though great wisdom is required in the measure and adaptation. Two kinds are here mentioned; each measured out according to the character of the offender, but both wholesome in their results. The scorner is a bold sinner. Smite him, that the simple may beware. (Pro 21:11 . Act 13:6-12 .) It may be a timely warning to those that are led by him. The taking the ring-leader of a mischievous party may put an end to the combination. This is the benefit of laws. Often an example made, though the sinner himself continues hardened, is for the good of the whole body. Thus ’God strikes some, that he may warn all.’†1

But a man of understanding reprove. There is no occasion to smite. "A reproof entereth more into a wise man, than a hundred stripes into a fool." (Pro 17:10 ; Pro 15:5 .) In the scorner’s case, the profit is to others. In the wise man’s, it is to himself. He will understand knowledge. (Pro 9:8-9 .) His wisdom enables him to profit, and to be thankful for the seasonable check. (Psa 141:5 .) Never let us forget the mercy of being kept from sin, or being restored from it, though it be by our Master’s sharp and gracious rebuke — "As many as I love, I rebuke and chasten; be zealous therefore, and repent." (Rev 3:19 .)

Footnotes:

†1 Bishop Hall. Compare Exo 18:10-11 . Deu 13:11 ; Deu 19:20 ; Deu 21:21 . Act 5:1-11 . Rev 11:13 .

Charles Bridges, An Exposition of the Book of Proverbs (1846) — public domain. Text from a community e-Sword module.

v. 25. Smite a scorner, who is beyond rebuke, in whose case no admonition will bring fruit, and the simple will beware; although inexperienced, lie will learn a lesson by constraint; and reprove one that hath understanding, who is eager to learn prudence, and he will understand knowledge, he will immediately accept the correction and act accordingly.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

Strike a mocker, and the naive person

"If you strike a mocker, the naive person"

Strike a mocker

"Punish a mocker"

naive person

"inexperienced person" or "immature person"

prudent

See how you translated this word in Proverbs 12:23.

discipline one who is discerning, and

"if you discipline one who is discerning,"

he will gain knowledge

The abstract noun "knowledge" can be stated as "know." AT: "he will know more" (See: Abstract Nouns)

translationWords

mock

discern

know

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

Beat a scorner, and a simple man will gain cunning Through the plagues visited upon Pharaoh and the war with Amalek, Jethro gained cunning and converted.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.