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Proverbs 24:9
Verse
Context
Sermons
Ray BrubakerSummary
Commentary
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
This proverb is connected by זמת with Pro 24:8, and by אויל with Pro 24:7; it places the fool and the mocker over against one another. The undertaking of folly is sin; And an abomination to men is the scorner. Since it is certain that for 9b the subject is "the scorner," so also "sin" is to be regarded as the subject of 9a. The special meaning flagitium, as Pro 21:27, זמּה will then not have here, but it derives it from the root-idea "to contrive, imagine," and signifies first only the collection and forthputting of the thoughts towards a definite end (Job 17:11), particularly the refined preparation, the contrivance of a sinful act. In a similar way we speak of a sinful beginning or undertaking. But if one regards sin in itself, or in its consequences, it is always a contrivance or desire of folly (gen. subjecti), or: one that bears on itself (gen. qualitatis) the character of folly; for it disturbs and destroys the relation of man to God and man, and rests, as Socrates in Plato says, on a false calculation. And the mocker (the mocker at religion and virtue) is תועבת לאדם. The form of combination stands here before a word with ל, as at Job 18:2; Job 24:5, and frequently. but why does not the poet say directly תועבת אדם? Perhaps to leave room for the double sense, that the mocker is not only an abomination to men, viz., to the better disposed; but also, for he makes others err as to their faith, and draws them into his frivolous thoughts, becomes to them a cause of abomination, i.e., of such conduct and of such thoughts as are an abomination before God (Pro 15:9, Pro 15:26).
Jamieson-Fausset-Brown Bible Commentary
Same thought varied.
John Gill Bible Commentary
If thou faint in the day of adversity,.... When under bodily afflictions, stripping providences, reduced to great straits and wants; or under the violent persecutions of men, which is sometimes the case of the people of God; whose times are in his hands, times of adversity, as well as prosperity; and which are appointed by him, when they shall come, and how long they shall last; which is but for a short time, it is but a "day", and yet they are apt to "faint" under them, through the number and continuance of their afflictions; and especially when they apprehend them to be in wrath; when they have a sense of their sins at such a time, and no view of pardon; when they are under the hidings of God's face, their prayers do not seem to be heard, and salvation and deliverance do not come so soon as they expected; which, notwithstanding, shows the truth of what is next observed; thy strength is small; such who are truly gracious are not indeed at such times wholly without strength; they are in some measure helped to bear up; but yet their sinkings and faintings show that they have but little strength: they have some faith that does not entirely fail, Christ praying for it; yet they are but of little faith; they have but a small degree of Christian fortitude and courage; there is a want of manliness in them; they act the part of children and babes in Christ; they do not quit themselves like men, and much less endure hardness, as good soldiers of Christ, as they should; they are, Ephraim like, without a heart, a courageous one, Hos 7:1. Some think the words have reference to what goes before, and the sense to be this, "if thou art remiss" (g); that is, if thou art careless and negligent in time of health and prosperity, in getting wisdom, as thinking it too high for thee, Pro 24:7; "in the day of adversity thy strength will be small"; thou wilt not have that to support thee which otherwise thou wouldest have had. Aben Ezra connects the sense with the following, "if thou art remiss", in helping and delivering thy friend in affliction, Pro 24:11; "in the day of adversity", or "of straitness, thy strength shall be strait"; thou shalt be left in thy distress and difficulties, and have none to help thee. (g) "si remiseris", Tigurine version; "remissus fuisti", Pagninus, Montanus, Mercerus, Gejerus; "si remisse te geras", Junius & Tremellius, Piscator; so Michaelis.
Proverbs 24:9
Saying 24
8He who plots evil will be called a schemer. 9A foolish scheme is sin, and a mocker is detestable to men.
- Scripture
- Sermons
- Commentary
(History of the Salvation Army) the Doctrine of Holiness
By H. Scotney1.1K59:36Salvation ArmyEXO 15:11PRO 24:9ISA 6:3JHN 9:41In this sermon, the speaker discusses the struggle that believers often face in asserting their own will instead of surrendering to the divine will. He references Romans 7, where Paul describes a man in a state of defeat and longing for deliverance from the bondage of sin. The speaker emphasizes that this longing for purity and victory typically occurs after conversion. The sermon also highlights God's eternal purpose to restore the image of His Son in humanity, as seen in Genesis 3 and throughout the Bible. The role of the Holy Spirit as the light that expels darkness and imparts love is also emphasized, drawing from the story of the Day of Pentecost and Romans 5:5.
The Bible on Sin
By Ray Brubaker62013:30SinGEN 19:24PRO 24:9MAT 6:33EPH 5:41TI 1:15JAS 2:9JAS 4:17In this sermon, Ray Brubaker discusses the concept of sin and its consequences. He highlights that sin is the fundamental cause of divisions in society and the woes of the world. Brubaker emphasizes that sin promises pleasure but ultimately brings pain and death. He urges listeners to recognize their own sinfulness and accept Jesus Christ as their Savior in order to be saved. The sermon includes biblical references, such as 1 Timothy 1:15, to support the message.
Temptation and Deliverance (Or Joseph's Great Temptation and Gracious Deliverance)
By Jonathan Edwards0PRO 24:9MAT 5:28ROM 13:12Jonathan Edwards preaches about the importance of avoiding things that lead and expose to sin, using the example of Joseph's behavior under temptation to illustrate the need to flee from situations that may tempt us. He emphasizes the duty to avoid sin and anything that may lead to it, drawing from biblical principles and practical observations. Edwards warns against practices like tavern-haunting, gaming, and late-night revelry, showing how they are commonly associated with sinful behaviors and can hinder spiritual growth. He urges young people and families to be vigilant in avoiding activities that stir up lust, feed sinful imaginations, and go against the principles of light and righteousness.
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
This proverb is connected by זמת with Pro 24:8, and by אויל with Pro 24:7; it places the fool and the mocker over against one another. The undertaking of folly is sin; And an abomination to men is the scorner. Since it is certain that for 9b the subject is "the scorner," so also "sin" is to be regarded as the subject of 9a. The special meaning flagitium, as Pro 21:27, זמּה will then not have here, but it derives it from the root-idea "to contrive, imagine," and signifies first only the collection and forthputting of the thoughts towards a definite end (Job 17:11), particularly the refined preparation, the contrivance of a sinful act. In a similar way we speak of a sinful beginning or undertaking. But if one regards sin in itself, or in its consequences, it is always a contrivance or desire of folly (gen. subjecti), or: one that bears on itself (gen. qualitatis) the character of folly; for it disturbs and destroys the relation of man to God and man, and rests, as Socrates in Plato says, on a false calculation. And the mocker (the mocker at religion and virtue) is תועבת לאדם. The form of combination stands here before a word with ל, as at Job 18:2; Job 24:5, and frequently. but why does not the poet say directly תועבת אדם? Perhaps to leave room for the double sense, that the mocker is not only an abomination to men, viz., to the better disposed; but also, for he makes others err as to their faith, and draws them into his frivolous thoughts, becomes to them a cause of abomination, i.e., of such conduct and of such thoughts as are an abomination before God (Pro 15:9, Pro 15:26).
Jamieson-Fausset-Brown Bible Commentary
Same thought varied.
John Gill Bible Commentary
If thou faint in the day of adversity,.... When under bodily afflictions, stripping providences, reduced to great straits and wants; or under the violent persecutions of men, which is sometimes the case of the people of God; whose times are in his hands, times of adversity, as well as prosperity; and which are appointed by him, when they shall come, and how long they shall last; which is but for a short time, it is but a "day", and yet they are apt to "faint" under them, through the number and continuance of their afflictions; and especially when they apprehend them to be in wrath; when they have a sense of their sins at such a time, and no view of pardon; when they are under the hidings of God's face, their prayers do not seem to be heard, and salvation and deliverance do not come so soon as they expected; which, notwithstanding, shows the truth of what is next observed; thy strength is small; such who are truly gracious are not indeed at such times wholly without strength; they are in some measure helped to bear up; but yet their sinkings and faintings show that they have but little strength: they have some faith that does not entirely fail, Christ praying for it; yet they are but of little faith; they have but a small degree of Christian fortitude and courage; there is a want of manliness in them; they act the part of children and babes in Christ; they do not quit themselves like men, and much less endure hardness, as good soldiers of Christ, as they should; they are, Ephraim like, without a heart, a courageous one, Hos 7:1. Some think the words have reference to what goes before, and the sense to be this, "if thou art remiss" (g); that is, if thou art careless and negligent in time of health and prosperity, in getting wisdom, as thinking it too high for thee, Pro 24:7; "in the day of adversity thy strength will be small"; thou wilt not have that to support thee which otherwise thou wouldest have had. Aben Ezra connects the sense with the following, "if thou art remiss", in helping and delivering thy friend in affliction, Pro 24:11; "in the day of adversity", or "of straitness, thy strength shall be strait"; thou shalt be left in thy distress and difficulties, and have none to help thee. (g) "si remiseris", Tigurine version; "remissus fuisti", Pagninus, Montanus, Mercerus, Gejerus; "si remisse te geras", Junius & Tremellius, Piscator; so Michaelis.