PROVERBS 9:7-12 -- SCOFFERS

These verses are bracketed in a symmetrical arrangement by those concerning the invitations given by two contrasting people: Lady Wisdom and the Foolish Woman.

The Literary Structure of Proverbs 8:1-9:18

A. Wisdom's Invitation (8:1-9:6)

    B. Scoffers (9:7-8a)

        C. The Wise (9:8b)

            D. Result of Acquiring Wisdom (9:9)

                E. The Fear of the LORD (9:10)

            D'. Result of Acquiring Wisdom (9:11)

        C'. The Wise (9:12a)

    B'. Scoffers (9:12b)

A'. Foolish Woman's Invitation (9:13-18)

Misunderstanding this very common way that the authors of the Bible have of presenting their material has caused the scholar Whybray to state, “Verses 7-12 were originally unconnected with the rest of the chapter and their insertion here weakens the contrast between the other two sections (i.e. v. 1-6 and 13-18).” Of course, it does no such thing but was intended to actually throw into relief the contrasting material in those two framework passages.

As Bruce Waltke puts it, “Because vv. 7-12 interrupt the competitive invitations of Wisdom (vv. 1-6) and Folly (vv. 13-18), most modern scholars regard these verses as a diverse composition and secondarily added to the text...Although not denying the probability of their diverse origins, which is probably true of most proverbs before their compilation, their collection is coherent and their inclusion logical.”

And considering the broader context of the verses, Garrett calls Proverbs 9:7-12 the “summarizing conclusion” of what he labels the “Great Appeal” of Proverbs 1:8-9:18, in a completely different way of structuring this portion of Proverbs.

Below are some selected comments from others regarding the meaning of specific verses in the “scoffer” section:

Proverbs 9:7-10

“Humility is especially required in the face of constructive criticism. The collection gives disproportionate attention to disarming the tendency to regard a rebuke as a verbal honor challenge to be rebuffed (Prov 5:11-12; 6:23; 9:7-8, etc.).” (deSilva)   Dumbrell points to Proverbs 12:1 and 13:24 as additional verses which urge people not to hate reproof.

Walls says that the “contrast is not between those invited and those not invited to the banquet, but between the reactions of the scorner and the teachable man to the holy discipline imparted by wisdom. This, too, is an element in our Lord's teaching (cf. Mt. 7:6)...[Verse] 10, with its repetition of the motto of the book (1:7), gives the reason for this difference of reactions. Wisdom begins with the fear of God; the cynical scorner can therefore never learn.”

Proverbs 9:7

“Perhaps the strongest of the words associated with fools is les ('mocker'), one who behaves with overbearing arrogance and who seems locked into a cynical mindset that allows no room for correction (Ps 1:1; Prov 1:22; 3:34; 9:7,8,12; 13:1; 14:6; 15:12; 21:24).” (Davies) The fact that there are exactly ten occurrences of this key word in Proverbs may or may not be coincidental, in light of the known symbolic meanings to this number.

“Wisdom admonishes the gullible, for they are still impressionable and even credulous, but a mocker (les) is so full of himself and contemptuous of others that he will not humble himself under any authority, not even under that of the LORD. Consequently, the disciplinarian of a mocker gets shame or insults.” (Waltke)

Proverbs 9:8

Merrill notes that the parallel verb to ysr ['reprove']used here (i.e. ykh) “makes clear that instruction, not punishment, is in view.”

Hartley says, “A key role of the wise instructor is to reprove a student in order to develop that one's character. A discerning student, realizing that reproof is essential for learning, loves the teacher who reproves judiciously.”

Proverbs 9:9

Blomberg notes, “The parable of the Talents [Matthew] (25:14-30) may faintly echo Prov. 9:9, esp. in 25:29, on the wise gaining more wisdom.”

Davies feels that the terms “wise” and “righteous” are co-referential just as the fool is closely identified with the wicked.”

Proverbs 9:10

Schnittjer points to the parallel statement in Psalm 111:10a. However, “the psalmist selected an alternative term for beginning to suit the needs of his acrostic.” Since 'the fear of Yahweh' or parallel phrases appear four times in Proverbs (1:7; 9:10; 15:33; 31:30), he states: “The manifold repetition of the mantra establishing the fear of Yahweh as the on-ramp to wisdom suggests its centrality.” And additionally, a structural analysis of the book shows that these four occurrences appear in significant locations as the conclusions to its first and last major sections, the exact center of another section, and the conclusion of a sub-section of the book.

Much has been written concerning the term “fear of the LORD.” For example, here is a pertinent comment from the Dictionary of Biblical Imagery: “The religious fear of God is a major biblical image for the believer's faith. In fact, there are well over a hundred references to the fear of God in the positive sense of faith and obedience. To 'fear' God or be 'God-fearing' is a stock biblical image for being a follower of God, sometimes in implied contrast to those who do not fear him. The very frequency of the references signals that the fear of God is central to biblical faith, and the relative absence of this ancient way of thinking in our culture should give us pause.”

“Prov 28:5 reads, 'Evil men do not understand justice, but those who seek the LORD understand it fully.' This seems parallel to the expression found in Prov 1:7 and 9:10, 'The fear of the LORD is the beginning of knowledge.' Therefore, in Proverbs, 'seek (bqs) the Lord' may be theologically connected with 'fearing/revering (yr')' the Lord.” (Chhetri)

Dumbrell says that the second line in this verse is “a phrase requiring the acknowledgment of the distance that separates humanity from God, viz., humility.”

“The terms wisdom (hokma) and knowledge (da'at) are frequent parallels and are sometimes used interchangeably (Prov 1:7; 2:6; 9:10; 14:6; 21:11; Eccl 1:18; 7:12).” (G.H. Wilson)

Proverbs 9:11

“How and when God will intervene to reward the righteous and punish the wicked is left unclear, but the life that Proverbs holds out for the wise righteous ones may hint at something beyond the temporal.” (Davies)

“Longevity for the righteous and the brief lives of the wicked are frequent themes in Proverbs (3:2,15; 4:10; 9:11; 14:27; 15:24).” (Buzzell) However, we must keep in mind that it is the nature of proverbs to express the general rule only and should not be taken at face value for every individual situation.

Proverbs 9:12

Waltke says that “each person is the primary and ultimate, though not sole, beneficiary of the abundant life from the wisdom he acquires. On the other hand, if you mock (welasta) signifies that you loathe the sage who corrects you (vv 7-8a) and you are in fact religio-ethically wicked (cf. v. 7b).”

Kidner adds, “The consequences of that choice are not meant to deny that people benefit or suffer from each other's characters (cf. 10:1), but to emphasize that the ultimate gainer or loser is the man himself.”