Proverbs 5:12

Pro 5:12 And say, How have I hated instruction, and my heart despised reproof;

Ver. 12. And say, How have I hated, &c.] When cast out with the prodigal, and hath nothing left him but a diseased body, a distressed soul, then, all too late, he fills the air with doleful complaints of his former folly, and cries out, as he did, Totum vitae meae tempus perdidi, quia perdite vixi. {a} Oh, what a wretch, what a beast, what a maddened devil was I, so woefully to waste the fat and marrow of my dear and precious time, the flower of mine age, the strength of my body, the vigour of my spirits, the whole of mine estate, in sinful pleasures and sensual delights! Lo, here is a kind of repentance which, though late, yet, if it were true, would be accepted, {b} The mole, they say, begins to see when he dies, and not till then. Oculos incipit aperire moriendo, quos clausos habuit vivendo. {c} But it is a rare thing, and seldom seen, that any whoremonger doth truly repent. "One such man among a thousand have I found," saith Solomon - perhaps he meant himself - "but a woman among all those have I not found." {Ecc 7:28} And yet Scultetus tells us that Dr Speiser, minister of Ansborough, in Germany, preached there so powerfully, that the common harlots, there tolerated, left their filthy trade of life, and became very honest women. {d}

And my heart despised reproof] Experience shows that they that are once given up to this sin are more graceless, profane, and incorrigible than others, deriders and contemners of all good counsel, having lost even the very light of nature, and so set in their sin, and so wedded and wedged to their wicked ways, as that they cannot be removed but by an extraordinary touch from the hand of Heaven.

{a} Bernard.

{b} Nunquam sero si serio.

{c} Tostat. ex Plinio.

{d} Anno 1523. Scultet., Annal. p. 118.

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_5:12

And say, How have I hated instruction, and my heart despised reproof.

Conscience as an instrument of punishment

These are supposed to be the words of a young man whose dissolute life had induced disease and want and infamy. He stands out upon the dim verge of life, a beacon light to all who live without God. Remorse, like a fierce vulture, had clutched upon his soul, and despair had cast the shadows of a cheerless night around him. It was from his moral reflections that his keenest anguish arose.

I. The natural authority of conscience, and its consequent power to inflict punishment.

1. If we would appreciate the capacity of the soul to suffer through the morbid action of the moral feelings, we must first understand its internal structure, its several faculties and powers. Man is endowed with various powers of reason, of sensibility, and of action. Of the principles of action, some are mechanical, as instinct and habit; some are animal, as the appetites and some of the desires and affections; and others rational, arising from a knowledge of his relations to other beings, and from a foresight of the proper consequences of his acts. He thus combines in his nature those laws which govern the brute creation with those which declare him to be made in the image of God, and suit him to a state of moral discipline. With this complex nature he is endowed with the power of self-government, which implies the due exercise of all the properties of his being, under the direction and control of one supreme authority. This authority is conscience, which God has enthroned in the human breast with all the attributes of sovereignty. The brute animal rushes on to the gratification of its desires without a thought beyond the immediate object in pursuit. Man brings under his eye the just relations of universal being, chooses and pursues.

2. Consider what a monitor conscience is. It teaches us to perform in good faith, as being right, that which we do; but it does not of itself supply an independent rule of right.

3. The government of conscience is not like that of the animal appetites. Its voice is gentle and persuasive, often drowned in the clamour of passion, or unheeded in the eager pursuit of forbidden pleasure.

4. If conscience is supreme, according to the original constitution of our nature, then, whatever may be the occasional, temporary abuse it may receive from the usurpation of the animal propensities, it must upon the whole, and taking all the range of our existence into the account, possess an ascendant power over man.

5. Go where you will, the natural dread of an accusing conscience will be found to have been the rod of terror to the guilty of all ages. No man will long abide the direct action of self-reproach. The restlessness of the soul, under the action of self-reproach, has displayed itself upon a wide scale in the cumbrous and often sanguinary superstitions of the heathen. We have seen the distress and anguish which a sense of guilt produces in the breast of the awakened sinner.

II. The nature and extent of the punitive action of conscience. In relation to God, a consciousness of guilt is accompanied--

1. With a sense of the loss of Divine favour and fellowship.

2. A sense of guilt is accompanied with an apprehension of punishment. In the breast of every man there exists a belief that this world is under a providential government, from the just awards of which he has something to hope or to fear in a future state of being. In relation to other moral beings, a sense of guilt is accompanied with--

(1) A loss of the confidence and esteem of the holy.

(2) A consciousness of guilt awakens remorse, a complex emotion, consisting of simple regret and moral disapprobation of ones self; in other words, it is moral regret.

Practical considerations:

1. How delusive is that hope of future happiness which, though it is built upon the natural goodness of God, manifested through a Mediator, makes no necessary reckoning of a holy life. It is not in the province of Omnipotence to produce moral happiness in a polluted soul.

2. We here perceive the reasonableness as well as certainty of future punishment. (Freeborn C. Hibbard, M.A.)

Womans lamentation over a wasted life

Women outnumber men in the family, in the Church, in the State, A God-loving, God-fearing womanhood will make a God-loving, God-fearing nationality.

1. A young woman who omits her opportunity of making home happy.

2. A young woman who spends her whole life, or wastes her young womanhood, in selfish display.

3. A young woman who wastes her opportunity of doing good.

4. A young woman who loses her opportunity of personal salvation. Opportunity gone, is gone for ever. Privileges wasted, wasted for ever. The soul lost, lost for ever. (T. De Witt Talmage.)

Self-condemnations

I. Sensualists will be self-condemned in the end.

1. Because of the issue of sin in general, which must come to a self-condemnation.

2. Because of the strength of their sorrow arising out of their troubles.

3. Because of the force of truth, which will overcome all in the end.

4. Because of the power of conscience.

II. That which lies sorest upon the spirits of gross sinners in the end is, slighting instruction.

1. Because it is a great mercy for God to afford teachers.

2. Because not hearkening to instruction is the way to fall into sin, and not hearkening to reproof the way to abide in it.

III. Wicked men heartily hate instruction and slight reproof.

1. Because they are contrary to their corrupt affections and wicked lusts.

2. It appears that they heartily hate them by the malice they bear to the reprovers of their sins, which is vehement and deadly. Their lusts are so strong on them that they hate and slight all reproofs. (Francis Taylor, B.D.)

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

The ruined sinner vainly laments his neglect of warning and his sad fate in being brought to public disgrace.

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

(12) How have I hated instruction.—The last stage of misery is the remorse which comes too late. (Comp. Mat_25:30.)

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

And say, how have I hated instruction,.... To live virtuously, and avoid the adulterous woman; this he says, as wondering at his stupidity, folly, and madness, that he should hate and abhor that which was so much his interest to have observed. Gersom interprets it of the instruction of the law; but it is much better to understand it of the instruction of the Gospel; which the carnal mind of man is enmity unto, and which they are so stupid as to abhor; when it is of so much usefulness to preserve from error and heresy, superstition, will worship, and idolatry;

and my heart despised reproof; for following the whorish woman; and which was secretly despised in the heart, and heartily too, if not expressed with the mouth: it is one part of the Gospel ministry to reprove for false doctrine and false worship, though it generally falls under the contempt of the erroneous and idolatrous.

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

More bitter than slavery, poverty, disease, will be the bitterness of self-reproach, the hopeless remorse that worketh death.

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

How have I hated instruction! oh what a mad beast have I been, to hate and slight the fair warnings which were given me, and against mine own knowledge, to run headlong into this pit of destruction! which are not the words of a true penitent mourning for and turning from his sin, but only of a man who is grieved for the sad effects of his delightful lusts, and tormented with the horror of his own guilty conscience.

My heart despised reproof; I did with my whole heart abhor all admonitions.

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

12, 13. How have I — The repentance and lamentation here exhibited are of the bitterest kind. “In the line of my duty,” says Dr. A. Clarke, “I have often been called to the deathbeds of such persons, whose groans and shrieks were incessant through the jaculating pains in their bones and flesh.” Let youth beware; once entered on this foul course, recovery is almost hopeless.

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

Self-reproach accompanies the unavailable groaning. And say, How have I hated instruction, and my heart despised reproof! i.e. how could it ever come to pass that I have acted in such a senseless and inexcusable manner, that I have hated instruction (musar, disciplina, paideia ), the warning voice which dissuaded me from going with the harlot, and in my heart despised, i.e. rejected inwardly, whatever my outward demeanour may have been, the reproof which followed after I had been with her! Despised (naats), as in Pro_1:30; comp. also Pro_15:5, "A fool despiseth his father"s instructions."

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

The poet now tells those whom he warns to hear how the voluptuary, looking back on his life-course, passes sentence against himself.

12 And thou sayest, "Why have I then hated correction,

And my heart despised instruction!

13 And I have not listened to the voice of my teachers,

Nor lent mine ear to my instructors?

14 I had almost fallen into every vice

In the midst of the assembly and the congregation!"

The question 12a (here more an exclamation than a question) is the combination of two: How has it become possible for me? How could it ever come to it that.... Thus also one says in Arab.: Kyf f'alat hadhâ (Fl.). The regimen of איך in 12b is becoming faint, and in 13b has disappeared. The Kal נאץ (as Pro 1:30; Pro 15:5) signifies to despise; the Piel intensively, to contemn and reject (R. נץ, pungere).

Pro 5:13

שׁמע בּ signifies to cleave to anything in hearing, as ראה ב is to do so in seeing; שׁמע ל yet more closely corresponds with the classic ἐπακούειν, obedire, e.g., Psa 81:9; שׁמע בּקול is the usual phrase for "hearken!"

Pro 5:14

כּמעט with the perf. following is equivalent to: it wanted but a little that this or that should happen, e.g., Gen 26:10. It is now for the most part thus explained: it wanted but a little, and led astray by that wicked companionship I would have been drawn away into crime, for which I would then have been subjected to open punishment (Fl.). Ewald understands רע directly of punishment in its extreme form, stoning; and Hitzig explains כל־רע by "the totality of evil," in so far as the disgraceful death of the criminal comprehends in it all other evils that are less. But בּכל־רע means, either, into every evil, misfortune, or into every wickedness; and since רע, in contradistinction to לב (Hitzig compares Eze 36:5), is a conception of a species, then the meaning is equivalent to in omni genere mali. The reference to the death-punishment of the adulteress is excluded thereby, though it cannot be denied that it might be thought of at the same time, if he who too late comes to consider his ways were distinctly designated in the preceding statements as an adulterer. But it is on the whole a question whether בכל־רע is meant of the evil which follows sin as its consequence. The usage of the language permits this, cf. Sa2 16:8; Exo 5:19; Ch1 7:23; Psa 10:6, but no less the reference to that which is morally bad, cf. Exo 32:22 (where Keil rightly compares with Jo1 5:19); and הייתי (for which in the first case one expected נפלתּי, I fell into, vid., Pro 13:17; Pro 17:20; Pro 28:14) is even more favourable to the latter reference. Also בּתוך קהל ועדה (cf. on the heaping together of synonyms under 11b), this paraphrase of the palam ac publice, with its בּתוך (cf. Psa 111:1; Ch2 20:14), looks rather to a heightening of the moral self-accusation. He found himself in all wickedness, living and moving therein in the midst of the congregation, and thereby giving offence to it, for he took part in the external worship and in the practices of the congregation, branding himself thereby as a hypocrite. That by the one name the congregation is meant in its civil aspect, and by the other in its ecclesiastical aspect, is not to be supposed: in the congregation of the people of the revealed law, the political and the religious sides are not so distinguished. It is called without distinction קהל and עדה (from יעד). Rather we would say that קהל is the whole ecclesia, and עדה the whole of its representatives; but also the great general council bears sometimes the one name (Exo 12:3, cf. 21) and sometimes the other (Deu 31:30, cf. 28) - the placing of them together serves thus only to strengthen the conception.

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.)