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Proverbs 14:9
Verse
Context
Sermons
Thomas Brooks
Arthur VessThomas Brooks
Aaron HillsThomas Brooks
Samuel Logan Brengle
J.C. RyleSummary
Commentary
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
9 The sacrificial offering of fools mocketh; But between upright men there is good understanding We may not give to the Hiph. הליץ any meaning which it nowhere has, as, to excuse (Kimchi), or to come to an agreement by mediation (Schultens). So we may not make אוילים the subject (Targ., Symmachus, Jerome, Luther, "fools make sport with sin"), for one is persuaded that אוילים is equivalent to כל אחר מן האוילים (Immanuel, Meri, and others), which would be more admissible if we had מליץ (vid., Pro 3:35), or if יליץ did not immediately follow (vid., Pro 28:1). Aquila and Theodotion rightly interpret the relation of the component parts of the sentence: ἄφρονας χλευάζει πλημμέλια; and this translation of אשׁם also is correct is we take πλημμέλεια in the sense of a θυσία περὶ πλημμελείας (Sir. 7:31), in which the Judaeo-Hellenic actually uses it (vid., Schleusner's Lex.). The idea of sacrificial offering is that of expiation: it is a penitential work, it falls under the prevailing point of view of an ecclesiastical punishment, a satisfactio in a church-disciplinary sense; the forgiveness of sins is conditioned by this, (1) that the sinner either abundantly makes good by restitution the injury inflicted on another, or in some other way bears temporal punishment for it, and (2) that he willingly presents the sacrifices of rams or of sheep, the value of which the priest has to determine in its relation to the offence (by a tax-scale from 2 shekels upwards). The Tor gives accurately the offences which are thus to be atoned for. Here, with reference to 9b, there particularly comes into view the offence against property (Lev. 5:20ff.) and against female honour (Lev 19:20-22). Fools fall from one offence into another, which they have to atone for by the presentation of sacrificial offerings; the sacrificial offering mocketh them (הליץ with accus.-object, as Pro 19:28; Psa 119:51), for it equally derides them on account of the self-inflicted loss, and on account of the efforts with which they must make good the effects of their frivolity and madness; while on the contrary, among men of upright character, רצון, a relation of mutual favour, prevails, which does not permit that the one give to the other an indemnity, and apply the Asham- [אשׁם = trespass-offering] Tor. Symmachus rightly: καὶ ἀνάμεσον εὐθέων εὐδοκία. But the lxx confuses this proverb also. Hitzig, with the Syr., follows it and translates: The tents of the foolish are in punishment overthrown [verfllt]; The house of the upright is well-pleasing [wolgefllt]. Is not this extravagant [ungereimt = not rhymed] in spite of the rhyme? These אהלי [tents] extracted from אוילים, and this בית [house] formed out of בין, are nothing but an aimless and tasteless flourish.
Jamieson-Fausset-Brown Bible Commentary
Fools make a mock at sin--or, "Sin deludes fools." righteous . . . favour--that is, of God, instead of the punishment of sin.
John Gill Bible Commentary
Fools make a mock at sin,.... At sinful actions, their own or others; they make light of them, a jest of them, call evil good, and good evil; take pleasure in doing them themselves, and in those that do them; yea, sport themselves with the mischief that arises from them unto others; they make a mock at reproofs for them, and scoff at those that instruct and rebuke them; and laugh at a future state, and an awful judgment they are warned of, and in a scoffing manner say, "where is the promise of his coming?" Some, as Aben Ezra observes, render it "a sin offering"; and interpret it of the sin offerings and sacrifices under the law, as derided by wicked men; but may be better applied to the sin offering or sacrifice of Christ, who made his soul an offering for sin, to make satisfaction and atonement for the sins of his people; this is mocked at by false teachers, who deny it; and is exposed to derision and contempt by the Papists, by their bloodless sacrifice of the mass, and by their merits and works of supererogation, which they prefer to the sacrifice and satisfaction of Christ. The words may be rendered, "sin makes a mock of fools" (h); it deceives them, it promises them pleasure, or profit, or honour, but gives them neither, but all the reverse; but among the righteous there is favour: they enjoy the favour of God and man; or "there is good will" (i), good will towards men; they are so far from making a mock at sin, and taking delight in the mischief that comes by it to others, that they are willing to do all good offices unto men, and by love to serve their friends and neighbours: or "there is acceptance" (k); they are accepted with God upon the account of the sin offering, sacrifice, and satisfaction of Christ, which fools mock and despise. (h) , Aquila & Theodotion in Drusius; "delictum illudit fatuos", Gejerus. (i) "benevoleatia", Montanus, Baynus, Piscator, Mercerus, Gejerus. (k) "Acceptatio", Cocceius, Gussetius.
Matthew Henry Bible Commentary
See here, 1. How wicked people are hardened in their wickedness: they make a mock at sin. They make a laughing matter of the sins of others, making themselves and their companions merry with that for which they should mourn, and they make a light matter of their own sins, both when they are tempted to sin and when they have committed it; they call evil good and good evil (Isa 5:20), turn it off with a jest, rush into sin (Jer 8:6) and say they shall have peace though they go on. They care not what mischief they do by their sins, and laugh at those that tell them of it. They are advocates for sin, and are ingenious at framing excuses for it. Fools make a mock at the sin-offering (so some); those that make light of sin make light of Christ. Those are fools that make light of sin, for they make light of that which God complains of (Amo 2:13), which lay heavily upon Christ, and which they themselves will have other thoughts of shortly. 2. How good people are encouraged in their goodness: Among the righteous there is favour; if they in any thing offend, they presently repent and obtain the favour of God. They have a goodwill one to another; and among them, in their societies, there is mutual charity and compassion in cases of offences, and no mocking.
Tyndale Open Study Notes
14:9 The godly acknowledge their mistakes and sins, leading to change and reconciliation. Fools defend themselves by making fun of guilt.
Proverbs 14:9
The Wise Woman
8The wisdom of the prudent is to discern his way, but the folly of fools deceives them. 9Fools mock the making of amends, but goodwill is found among the upright.
- Scripture
- Sermons
- Commentary
Whores' Foreheads
By Thomas Brooks0ShameSin and RepentancePSA 36:1PRO 14:9ISA 3:9JER 6:15EZK 18:30ROM 1:32GAL 5:192TI 3:11PE 4:4REV 21:8Thomas Brooks addresses the alarming lack of shame among sinners, comparing them to those with 'whores' foreheads' who cannot blush for their sins. He emphasizes that many today not only lack remorse for their immoral actions but also take pride in them, treating sin as a source of glory rather than disgrace. Brooks warns against the normalization of such behavior, highlighting the spiritual blindness that allows individuals to flaunt their abominations without a hint of shame.
Preach It Seriously
By Arthur Vess0PRO 14:9ECC 7:31CO 1:18JAS 4:81PE 1:16Arthur Vess emphasizes the importance of preaching with seriousness and eternal significance, rather than focusing on amusing or entertaining the congregation. He highlights the danger of neglecting the spiritual hunger of souls by resorting to jokes and light-heartedness in the pulpit, which can leave individuals feeling disappointed and starved for truth. Vess stresses the need for sanity and seriousness in delivering the message of holiness, cautioning against using humor as a substitute for the weighty matters of salvation and sanctification. He challenges preachers to prioritize the impartation of a holy nature and the deliverance from sin over mere entertainment, especially in a world that is increasingly distracted by amusement and entertainment.
The Fool's Bauble, the Fool's Fiddle
By Thomas Brooks0SinFolly of WickednessPSA 12:8PRO 10:23PRO 14:9ISA 66:32TH 2:122PE 2:13Thomas Brooks warns against the folly of indulging in sin, describing it as the 'fool's bauble' and 'fool's fiddle.' He emphasizes that fools take delight in wickedness, treating sin as a sport, which ultimately leads to their eternal damnation. Brooks cites various scriptures to illustrate that those who mock sin will face mockery in hell, and he stresses the corrupting nature of sin as a poison to the soul. He calls for a recognition of the grave consequences of delighting in evil, urging listeners to turn away from such folly.
Mocking at Sin
By Aaron Hills0PSA 51:10PRO 14:9PRO 28:13ROM 3:23ROM 6:231CO 10:13GAL 6:7JAS 4:171JN 1:8Aaron Hills delivers a powerful sermon on the devastating effects of sin, describing it as a mysterious virus that influences physical nature and wreaks havoc on the soul. He emphasizes that sin deranges the entire bodily organization, causing pain, wounds, and putrefying sores, while also tormenting the soul with fierce hatreds, consuming lusts, and tortures of remorse. Hills warns against mocking at sin, highlighting the foolishness of treating something so disastrous and far-reaching as unimportant. He urges listeners to avoid boasting of sins, profiting from evil, ridiculing reprovers, setting bad examples, resisting repentance, and making light of God's commands for holiness.
Other Men's Sins
By Thomas Brooks0Compassion for the LostMourning for SinPSA 119:136PRO 14:9EZK 18:30MAT 5:4LUK 19:41ROM 12:152CO 1:24GAL 6:1JAS 4:91PE 5:8Thomas Brooks emphasizes that witnessing the sins of others serves as a sobering reminder of the inherent sinfulness within ourselves. He illustrates this through the story of an old man who mourned for others' sins, recognizing that today's sinner could be tomorrow's fall. A holy heart, he argues, should grieve for the sins of others, as this mourning helps to maintain purity and compassion. Brooks warns against those who take pleasure in the sins of others, suggesting that such attitudes align more with Satan than with true humanity. Ultimately, he calls for a deep empathy towards the lost, urging believers to weep for the chains of sin that bind them.
The Terror of the Lord
By Samuel Logan Brengle0Judgment and MercyThe Fear of the LordGEN 3:4PSA 9:16PRO 14:9EZK 18:4JHN 1:29ROM 6:232CO 5:11HEB 10:311JN 4:18REV 20:11Samuel Logan Brengle emphasizes the duality of God's nature, highlighting that while He is rich in mercy, He is equally terrible in wrath. The sermon underscores the importance of recognizing the terror of the Lord as a motivator for repentance and a call to holiness, warning that judgment follows wrongdoing just as night follows day. Brengle urges that this truth should be preached earnestly and with reverence, as it reflects the unchangeable holiness of God's character. He contrasts the mockery of sin with the reverential fear that leads believers to seek refuge in God's love and mercy. Ultimately, the sermon calls for a balance of holy fear and love, urging listeners to make their calling sure and endure to the end.
General Counsels to Young Men
By J.C. Ryle0Spiritual GrowthThe Nature of SinPSA 119:9PRO 13:20PRO 14:9ECC 7:20ISA 64:6MAT 15:19ROM 3:23ROM 6:231CO 15:33PHP 3:10J.C. Ryle emphasizes the critical importance of understanding the nature of sin and its consequences, urging young men to recognize its true evil and the cost of atonement through Christ. He encourages them to seek a personal relationship with Jesus, as knowing Him is essential for spiritual growth and strength. Ryle warns against the dangers of poor companionship and stresses the necessity of making the Bible a guiding principle in life. He reminds young men that their souls are eternal and should be prioritized above all else, and that it is indeed possible to serve God even in youth. Ultimately, he calls for a commitment to live for the soul and to choose friends wisely, as they can greatly influence one's spiritual journey.
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
9 The sacrificial offering of fools mocketh; But between upright men there is good understanding We may not give to the Hiph. הליץ any meaning which it nowhere has, as, to excuse (Kimchi), or to come to an agreement by mediation (Schultens). So we may not make אוילים the subject (Targ., Symmachus, Jerome, Luther, "fools make sport with sin"), for one is persuaded that אוילים is equivalent to כל אחר מן האוילים (Immanuel, Meri, and others), which would be more admissible if we had מליץ (vid., Pro 3:35), or if יליץ did not immediately follow (vid., Pro 28:1). Aquila and Theodotion rightly interpret the relation of the component parts of the sentence: ἄφρονας χλευάζει πλημμέλια; and this translation of אשׁם also is correct is we take πλημμέλεια in the sense of a θυσία περὶ πλημμελείας (Sir. 7:31), in which the Judaeo-Hellenic actually uses it (vid., Schleusner's Lex.). The idea of sacrificial offering is that of expiation: it is a penitential work, it falls under the prevailing point of view of an ecclesiastical punishment, a satisfactio in a church-disciplinary sense; the forgiveness of sins is conditioned by this, (1) that the sinner either abundantly makes good by restitution the injury inflicted on another, or in some other way bears temporal punishment for it, and (2) that he willingly presents the sacrifices of rams or of sheep, the value of which the priest has to determine in its relation to the offence (by a tax-scale from 2 shekels upwards). The Tor gives accurately the offences which are thus to be atoned for. Here, with reference to 9b, there particularly comes into view the offence against property (Lev. 5:20ff.) and against female honour (Lev 19:20-22). Fools fall from one offence into another, which they have to atone for by the presentation of sacrificial offerings; the sacrificial offering mocketh them (הליץ with accus.-object, as Pro 19:28; Psa 119:51), for it equally derides them on account of the self-inflicted loss, and on account of the efforts with which they must make good the effects of their frivolity and madness; while on the contrary, among men of upright character, רצון, a relation of mutual favour, prevails, which does not permit that the one give to the other an indemnity, and apply the Asham- [אשׁם = trespass-offering] Tor. Symmachus rightly: καὶ ἀνάμεσον εὐθέων εὐδοκία. But the lxx confuses this proverb also. Hitzig, with the Syr., follows it and translates: The tents of the foolish are in punishment overthrown [verfllt]; The house of the upright is well-pleasing [wolgefllt]. Is not this extravagant [ungereimt = not rhymed] in spite of the rhyme? These אהלי [tents] extracted from אוילים, and this בית [house] formed out of בין, are nothing but an aimless and tasteless flourish.
Jamieson-Fausset-Brown Bible Commentary
Fools make a mock at sin--or, "Sin deludes fools." righteous . . . favour--that is, of God, instead of the punishment of sin.
John Gill Bible Commentary
Fools make a mock at sin,.... At sinful actions, their own or others; they make light of them, a jest of them, call evil good, and good evil; take pleasure in doing them themselves, and in those that do them; yea, sport themselves with the mischief that arises from them unto others; they make a mock at reproofs for them, and scoff at those that instruct and rebuke them; and laugh at a future state, and an awful judgment they are warned of, and in a scoffing manner say, "where is the promise of his coming?" Some, as Aben Ezra observes, render it "a sin offering"; and interpret it of the sin offerings and sacrifices under the law, as derided by wicked men; but may be better applied to the sin offering or sacrifice of Christ, who made his soul an offering for sin, to make satisfaction and atonement for the sins of his people; this is mocked at by false teachers, who deny it; and is exposed to derision and contempt by the Papists, by their bloodless sacrifice of the mass, and by their merits and works of supererogation, which they prefer to the sacrifice and satisfaction of Christ. The words may be rendered, "sin makes a mock of fools" (h); it deceives them, it promises them pleasure, or profit, or honour, but gives them neither, but all the reverse; but among the righteous there is favour: they enjoy the favour of God and man; or "there is good will" (i), good will towards men; they are so far from making a mock at sin, and taking delight in the mischief that comes by it to others, that they are willing to do all good offices unto men, and by love to serve their friends and neighbours: or "there is acceptance" (k); they are accepted with God upon the account of the sin offering, sacrifice, and satisfaction of Christ, which fools mock and despise. (h) , Aquila & Theodotion in Drusius; "delictum illudit fatuos", Gejerus. (i) "benevoleatia", Montanus, Baynus, Piscator, Mercerus, Gejerus. (k) "Acceptatio", Cocceius, Gussetius.
Matthew Henry Bible Commentary
See here, 1. How wicked people are hardened in their wickedness: they make a mock at sin. They make a laughing matter of the sins of others, making themselves and their companions merry with that for which they should mourn, and they make a light matter of their own sins, both when they are tempted to sin and when they have committed it; they call evil good and good evil (Isa 5:20), turn it off with a jest, rush into sin (Jer 8:6) and say they shall have peace though they go on. They care not what mischief they do by their sins, and laugh at those that tell them of it. They are advocates for sin, and are ingenious at framing excuses for it. Fools make a mock at the sin-offering (so some); those that make light of sin make light of Christ. Those are fools that make light of sin, for they make light of that which God complains of (Amo 2:13), which lay heavily upon Christ, and which they themselves will have other thoughts of shortly. 2. How good people are encouraged in their goodness: Among the righteous there is favour; if they in any thing offend, they presently repent and obtain the favour of God. They have a goodwill one to another; and among them, in their societies, there is mutual charity and compassion in cases of offences, and no mocking.
Tyndale Open Study Notes
14:9 The godly acknowledge their mistakes and sins, leading to change and reconciliation. Fools defend themselves by making fun of guilt.