Questions where the Bible appears to say two different things, with the passages on each side set together.
Is wisdom a good thing?Proverbs, Ecclesiastes, and James repeatedly extol wisdom as supremely valuable, something to be pursued and preferred over gold.
Ephesians 5:17(v8)Therefore don’t be foolish, but understand what the will of the Lord is.
Proverbs 13:20(v7)One who walks with wise men grows wise, but a companion of fools suffers harm.
Proverbs 9:6(v7)Leave your simple ways, and live. Walk in the way of understanding.”
1 Corinthians 5:11(v7)But as it is, I wrote to you not to associate with anyone who is called a brother who is a sexual sinner, or covetous, or an idolater, or a…
Ephesians 5:11(v7)Have no fellowship with the unfruitful deeds of darkness, but rather even reprove them.
Show all 38 cross-references
2 Timothy 3:13(v8)But evil men and impostors will grow worse and worse, deceiving and being deceived.
Proverbs 19:27(v7)If you stop listening to instruction, my son, you will stray from the words of knowledge.
Colossians 1:9-10(v8)For this cause, we also, since the day we heard this, don’t cease praying and making requests for you, that you may be filled with the…
James 3:13(v8)Who is wise and understanding among you? Let him show by his good conduct that his deeds are done in gentleness of wisdom.
James 1:5(v6)But if any of you lacks wisdom, let him ask of God, who gives to all liberally and without reproach, and it will be given to him.
Psalms 111:10(v8)The fear of Yahweh is the beginning of wisdom. All those who do his work have a good understanding. His praise endures forever!
Psalms 119:5(v8)Oh that my ways were steadfast to obey your statutes!
Psalms 119:34-35(v8)Give me understanding, and I will keep your law. Yes, I will obey it with my whole heart. Direct me in the path of your commandments, for I…
Psalms 119:73(v8)Your hands have made me and formed me. Give me understanding, that I may learn your commandments.
Proverbs 2:9(v8)Then you will understand righteousness and justice, equity and every good path.
Proverbs 8:20(v8)I walk in the way of righteousness, in the middle of the paths of justice,
Proverbs 11:18(v8)Wicked people earn deceitful wages, but one who sows righteousness reaps a sure reward.
Matthew 13:11-12(v6)He answered them, “To you it is given to know the mysteries of the Kingdom of Heaven, but it is not given to them. For whoever has, to him…
Psalms 143:8(v8)Cause me to hear your loving kindness in the morning, for I trust in you. Cause me to know the way in which I should walk, for I lift up my…
Jeremiah 13:20(v8)Lift up your eyes, and see those who come from the north. Where is the flock that was given to you, your beautiful flock?
Matthew 11:25-27(v6)At that time, Jesus answered, “I thank you, Father, Lord of heaven and earth, that you hid these things from the wise and understanding,…
Luke 12:19-20(v8)I will tell my soul, “Soul, you have many goods laid up for many years. Take your ease, eat, drink, and be merry.” ’ “But God said to him,…
Ephesians 4:22(v8)that you put away, as concerning your former way of life, the old man that grows corrupt after the lusts of deceit,
2 Timothy 3:15-17(v8)From infancy, you have known the holy Scriptures which are able to make you wise for salvation through faith, which is in Christ Jesus.…
Proverbs 8:9(v6)They are all plain to him who understands, right to those who find knowledge.
1 Corinthians 3:18-19(v6)Let no one deceive himself. If anyone thinks that he is wise among you in this world, let him become a fool, that he may become wise. For…
1 Corinthians 8:2(v6)But if anyone thinks that he knows anything, he doesn’t yet know as he ought to know.
Psalms 119:18(v6)Open my eyes, that I may see wondrous things out of your law.
Psalms 119:98-100(v6)Your commandments make me wiser than my enemies, for your commandments are always with me. I have more understanding than all my teachers,…
Proverbs 17:24(v6)Wisdom is before the face of one who has understanding, but the eyes of a fool wander to the ends of the earth.
Proverbs 18:2(v6)A fool has no delight in understanding, but only in revealing his own opinion.
Proverbs 26:12(v6)Do you see a man wise in his own eyes? There is more hope for a fool than for him.
Isaiah 8:20(v6)Turn to the law and to the covenant! If they don’t speak according to this word, surely there is no morning for them.
Jeremiah 8:9(v6)The wise men are disappointed. They are dismayed and trapped. Behold, they have rejected Yahweh’s word. What kind of wisdom is in them?
Matthew 6:22-23(v6)“The lamp of the body is the eye. If therefore your eye is sound, your whole body will be full of light. But if your eye is evil, your…
Romans 1:21-28(v6)Because knowing God, they didn’t glorify him as God, and didn’t give thanks, but became vain in their reasoning, and their senseless heart…
2 Peter 3:3-5(v6)knowing this first, that in the last days mockers will come, walking after their own lusts and saying, “Where is the promise of his coming?…
Romans 9:31-32(v6)but Israel, following after a law of righteousness, didn’t arrive at the law of righteousness. Why? Because they didn’t seek it by faith,…
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (20 sources)
Historical commentary, presented as a primary source — not an endorsement.
Geneva Bible translators1599 · Public DomainOn v6For the maintenance of his own ambition, and not…
For the maintenance of his own ambition, and not for God’s glory, as Simon Magus.
Geneva Bible (1599) marginal notes — public domain.
John Trapp1656 · Public DomainOn vv6–8Pro 14:6 A scorner seeketh wisdom, and [findeth it]…
Pro 14:6 A scorner seeketh wisdom, and [findeth it] not: but knowledge [is] easy unto him that understandeth.
Ver. 6. A scorner seeketh wisdom, and findeth it not.] Or, He seeketh wisdom, and he seeketh it not. He seeketh it not seriously, seasonably, duly; he seeks it as a coward seeks his adversary, with a hope he shall not find him; or a man seeks his false coin, which he hath no joy to look upon. "What is truth?" said Pilate in a jeer to Christ, but stayed not for the answer. "How can this man give us his flesh to eat?" said those carnal Capernaites, {Joh 6:52} and away they went, who, if they had stayed out the sermon, might have been satisfied in the point. Herod sought to see Christ, but never sent for him, nor went to him; and when the Lord Christ was brought before him, he looked upon him no otherwise than as upon some magician to show him some tricks and make him sport, and is therefore answered with silence.
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But knowledge is easy to him that doth understand.] In any science the worst is at first; as the root of the herb moly in Homer is said to be black and unsightly, but the leaf lovely and the fruit pleasant. The more a man sees into heavenly mysteries the more he may. "I love them that love me," saith wisdom, "and those that seek me early shall find me." {Pro 8:17} Provided that they be not proud persons, but come with a desire to learn and a resolution to practise. He that comes to a fountain to fill his pitcher, must first wash it, and then put the mouth of it downward to take up water. So he that would have heavenly knowledge must first quit his heart of corrupt affections and high conceits - intus existens prohibet alienum - and then humble himself at God’s feet, "every one to receive his words" Deu 33:3. {See Trapp on "Pro 8:9"}
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.
Matthew Poole1685 · Public DomainOn vv6–8A scorner; a proud, self-conceited, and profane person.
A scorner; a proud, self-conceited, and profane person.
Findeth it not, because he doth not seek it aright, to wit, sincerely, and earnestly, and seasonably, and in a constant and diligent use of all the means which God hath appointed to that end, and with an honest intention of employing his knowledge to the service of God, and the furtherance of his practice of religion.
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Knowledge is easy unto him, is plain and easily attained by him,
that understandeth; that knoweth and is deeply sensible of his own want of knowledge, and of the great worth and necessity of knowledge, which will make him use all possible means to it, and, among other ways, pray earnestly to God for it. Or, that is honest and pious; for words of knowledge are oft understood practically, especially in this book.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry1710 · Public DomainOn vv6–8Note, 1. The reason why some people seek wisdom,…
Note, 1. The reason why some people seek wisdom, and do not find it, is because they do not seek it from a right principle and in a right manner. They are scorners, and it is in scorn that they ask instruction, that they may ridicule what is told them and may cavil at it. Many put questions to Christ, tempting him, and that they might have whereof to accuse him, but they were never the wiser. No marvel if those who seek wisdom, as Simon Magus sought the gifts of the Holy Ghost, to serve their pride and covetousness, do not find it, for they seek amiss. Herod desired to see a miracle, but he was a scorner, and therefore it was denied him, Luk 23:8. Scorners speed not in prayer. 2. To those who understand aright, who depart from evil (for that is understanding), the knowledge of God and of his will is easy. The parables which harden scorners in their scorning, and make divine things more difficult to them, enlighten those who are willing to learn, and make the same things more plain, and intelligible, and familiar to them, Mat 13:11, Mat 13:15, Mat 13:16. The same word which to the scornful is a savour of death unto death to the humble and serious is a savour of life unto life. He that understands, so as to depart from evil (for that is understanding), to quit his prejudices, to lay aside all corrupt dispositions and affections, will easily apprehend instruction and receive the impressions of it.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill1763 · Public DomainOn vv6–8A scorner seeketh wisdom, and findeth it not,.... So…
A scorner seeketh wisdom, and findeth it not,.... So the scornful Greeks, that scoffed at the plainness and simplicity of the Gospel, sought natural wisdom, and thought they found it, and professed they had; but professing themselves to be wise they became fools, and with all their wisdom knew not God; and false teachers, that boasted of their evangelical wisdom, and of their great attainments in Gospel light, and derided others, were ever learning, and never came to the knowledge of the truth; and the scornful Jews, that mocked at the true Messiah, would seek him, the Wisdom of God, as they have done, and find him not; see Joh 7:34; Men often seek for wisdom in a wrong way and manner, in the use of wrong means; and seek it of wrong persons, and to wrong ends and purposes, and so seek amiss and find not; and some seek for wisdom, even evangelical wisdom, in a scornful manner, in a jeering sarcastic way, as the scoffing Athenians did, Act 17:18; and find it not, nor Christ the substance of it, and so perish for lack of knowledge of him;
but knowledge is easy unto him that understandeth; the knowledge of Wisdom, or of Christ, is easy to him that has a spiritual understanding given him; the knowledge of the Gospel, and the doctrines of it, is easy to him to whom it is given to know the mysteries of the kingdom of heaven; there is nothing perverse or froward in the words and doctrines of Christ; they are all plain to man whose understanding is opened by the Spirit of God; especially such as relate to the glory of Christ's person, and to the way of life and salvation by him; see Pro 8:8.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley1765 · Public DomainOn vv6, 8Findeth it not - Because he doth not seek…
Findeth it not - Because he doth not seek it aright. That understandeth - That is honest and pious.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke1810 · Public DomainOn vv6–8Verse 6. A scorner seeketh wisdom] I believe the…
Verse 6. A scorner seeketh wisdom] I believe the scorner means, in this book, the man that despises the counsel of God; the infidel. Such may seek wisdom; but he never can find it, because he does not seek it where it is to be found; neither in the teaching of God's Spirit, nor in the revelation of his will.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson1811 · Public DomainOn vv6, 8Pro 14:6-7. A scorner — A proud, self-conceited, and…
Pro 14:6-7. A scorner — A proud, self-conceited, and profane person; seeketh wisdom and findeth it not — Because he doth not seek it aright, namely, sincerely, earnestly, and seasonably, and in a constant and diligent use of all the means which God hath appointed to that end; and with an honest intention of employing his knowledge in the service of God, and for the furtherance of true religion. But knowledge is easy unto him — That is, is plain, and easily attained by him; that understandeth — That knows, and is deeply sensible of his own want of it, and of its great worth and necessity, which will make him use all possible diligence in seeking it, and, among other means, in praying earnestly to God for it. Go from the presence of a foolish man — Avoid the company and conversation of the ungodly. When thou perceivest not the lips of knowledge — When they break forth into foolish or wicked speeches, lest thou either be infected by them, or seem to approve them.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes1834 · Public DomainOn vv6, 8Findeth it not - literally, there is none. The…
Findeth it not - literally, there is none. The successful pursuit of wisdom presupposes at least earnestness and reverence. The scoffer shuts himself out from the capacity of recognizing truth.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Charles Bridges1846 · Public DomainOn vv6–8What then? — Is the promise belied — "He…
What then? — Is the promise belied — "He that seeketh findeth"?†1 The failure lies at the scorner’s own door. He seeks indeed, but without seriousness;†2 without honesty of purpose;†3 without delight;†4 solely for his own interest.†5 He ’finds therefore matter enough for his humour, but none for his instruction!’†6 He charges the darkness upon the Scripture, not — where it really belongs — to his own heart. He feels himself able to comprehend the subject, and therefore free to reject what is beyond his conception, or contrary to his prejudices. He scorns the humbling submission of faith, so that the glory even of the wisdom of God is foolishness with him. (Rom 9:31-32 ; Rom 10:3 .) No wonder that, while he makes an effort to seek, he findeth not. (Pro 24:7 . 2Ti 3:7 .) He seeks his object, but neglects the means, and perishes in the scornfulness of his own unbelief. (1Co 3:19 .)
To another class of seekers, knowledge is easy. (Pro 8:9 .) The Ethiopian Eunuch gathered his knowledge from simplicity. (Act 8:31 .) God gave him a ready will, a right taste; and in "doing his will he knew his doctrine." (Joh 7:17 .) Obedience is the path of understanding. "Whosoever shall humble himself as a little child, the same is the greatest in the kingdom of heaven." (Mat 18:4 .)
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Shall not we thus unite with our Divine Master in adoring the gracious Sovereignty of this dispensation? — "Thou hast hid these things from the wise and prudent, and hast revealed them unto babes." (Mat 11:25 .) Shall not we seek for deeper humility, as the pathway to higher instruction? While we "are in our Father’s hands" as the object of his love, think of the privilege of "sitting down at his feet, every one to receive of his words." (Deu 33:3 .)
Footnotes:
†1 Mat 7:7-8. Isa 45:19 .
†2 Joh 18:38.
†3 Jer 42:1-3; Jer 43:1-4 . Eze 14:1-4 ; Eze 20:1-3 . Mat 22:15-16 .
†4 Pro 17:16; Pro 18:2 .
†5 Act 8:18-23.
†6 Lord Bacon, quoted by Bishop Patrick.
Charles Bridges, An Exposition of the Book of Proverbs (1846) — public domain. Text from a community e-Sword module.
Haydock's Catholic Bible Commentary1859 · Public DomainOn vv6–8Not. Because they seek it ill, like the pagan…
Not. Because they seek it ill, like the pagan sages. Septuagint, "thou shalt seek wisdom among the wicked, and shalt not find it," &c.
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).
Robert Jamieson, A. R. Fausset & David Brown1871 · Public DomainOn vv6–8An humble, teachable spirit succeeds in seeking (Pro 8:9;…
An humble, teachable spirit succeeds in seeking (Pro 8:9; Joh 7:17; Jam 1:5-6).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon1874 · Public DomainOn vv6–86. And findeth it not — Literally, and none,…
6. And findeth it not — Literally, and none, that is, for him. Wisdom reveals herself to true seekers; not to scoffers. There are those who treat instruction contemptously, affecting to be above the need of it. Such will never be truly wise. Those who do not think themselves too wise to be instructed readily attain to knowledge. Compare Pro_8:17; Psa_25:9. The scorner, or scoffer, represents the frivolous, superficial, or irreverent sceptic, who pretends to candid inquiry, but has no real desire to know the truth, and hence only seeks for more ground of cavil. (Miller.)
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges1878 · Public DomainOn vv6–86. findeth it not] Lit. and it is not…
6. findeth it not] Lit. and it is not (there)! Only to the lowly and reverent does Wisdom reveal herself. Comp. Mat_11:25.
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.
Ellicott's Commentary for English Readers1878 · Public DomainOn vv6–8(6) A scorner seeketh wisdom, and findeth it not.—Because…
(6) A scorner seeketh wisdom, and findeth it not.—Because “God resisteth the proud” (1Pe_5:5), and none can give wisdom but He who alone has it (1Co_2:11); but He teaches him that “feareth the Lord” (Psa_25:11).
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary1880 · Public DomainOn vv6–8A scorner seeketh wisdom, and findeth it not; literally,…
A scorner seeketh wisdom, and findeth it not; literally, it is not there is none. (Pro_13:7) A scorner may affect to be seeking wisdom, but he can never attain to it, because it is given only to him who is meek and fears the Lord. (Psa_25:9) RAPC Wis 1:4, "Into a malicious soul wisdom shall not enter; nor dwell in the body that is pledged to sin". (comp. Psa_111:10) True wisdom is not to be won by those who are too conceited to receive instruction, and presume to depend upon their own judgment, and to weigh everything by their own standard. This is especially true of the knowledge of Divine things, which "scorners" never really acquire. Septuagint, "Thou shalt seek wisdom among the wicked, but thou shalt find it not." Knowledge is easy unto him that understandeth; " that hath understanding," i.e. to the man who realizes that the fear of God is a necessary condition to the acquiring of wisdom, and who seeks it as a boon at his hands. This acquisition, as it is difficult, nay, impossible for the scorner, is comparatively easy for the humble believer who seeks it with the right temper and in the right way. "Mysteries are revealed unto the meek" (Ecc_3:19, in some manuscripts).
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator1887 · Public DomainOn vv6–7A scorner seeketh wisdom, and findeth it not.
Pro_14:6
A scorner seeketh wisdom, and findeth it not.
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Secularism
It is the constant profession of those who reject the Bible that they are seeking truth. They seek wisdom and do not find it. They want the first qualification of a philosopher, a humble and teachable spirit. There is a race of men amongst us at the present day who scorn bitterly faiths meek submission to Gods revealed will. They desire to be free from authority. The divinity, as they phrase it, is in every man. If men really were independent beings, it would be right to assert and proclaim their independence. But the problem for man is, not to reject all masters, but to accept the rightful one. Those who scorn the wisdom from above seek laboriously for the wisdom that is beneath. The name secularist is adopted to indicate that they appreciate and study the knowledge that concerns the present world, and repudiate as unattainable or useless all knowledge that pertains to another. Secularism is Latin for this-world-ism. Before we adopt this philosophy we must be sure that there is immortality for man. If there is another world, our course here will affect our condition there. It is by faith in the unseen that men steer through the shifting sea of time. Cut us off from the future, and you have left the ship without a chart, and without a store; without a compass to steer by, and without a harbour to steer for; you have left the ship an aimless, meaningless, log lying on the water, to be tossed up and down by the waves, and driven hither and thither by the winds, until it fall asunder or sink unseen. (W. Arnot, D.D.)
The proud and scornful incapable of attaining wisdom
I. The character of a scorner. The following ingredients in it:
1. Pride. An undue desire of honour, or an overvaluing ones self, and undervaluing of others. It is the source of undutiful behaviour towards God. It is discovered by affecting a pre-eminence above their fellows. Some claim honour on account of their actual knowledge or their capacity of investigating and discerning truth. To some religion is itself the subject of glorying and vain elation of mind.
2. Contempt of religion and virtue (2Pe_3:3-4).
II. The obstruction which arises from scorning to mens becoming wise.
1. Pride is a great hindrance both to the attainment of knowledge and virtue. Especially is the man who is proud of his wisdom and his religion the farthest off from becoming truly wise and religious.
2. This perverse disposition rendereth men obnoxious to the displeasure of God, and entirely disqualified for receiving favour from Him. Only application is to exhort you to humility, as a most necessary qualification for your increase in useful knowledge, and in every Christian virtue. There may be mistaken notions of humility. It is far from consisting in any such sentiments as disparage human nature, or any such temper and behaviour as are unworthy its dignity. We must not degrade ourselves into a lower species that we may be humble men. With respect to God, it consists in a just sense of our own subjection and dependence, of our own weakness and guilt. This disposition will entitle us to the favour of God and the approbation of all good men. (J. Abernethy, M.A.)
A scorner incapable of true wisdom
I. Who is represented here under the character of scorner? Scorners were men who, with much ado, had made a shift to get rid of good principles, and such stiff opinions as they found inconsistent with a loose practice. As they had not any religion themselves, so their way was to despise those who had. The scorner is said to seek wisdom and not to find it He pretends to know more, to have made freer inquiries after truth, and to have shaken off the prejudices of education more thoroughly than other people.
II. In what sense he cannot find wisdom. Four things unfit such a man for impartial inquiries after Divine truth--a very proud, or a very suspicious temper, false wit, or sensuality. The two last generally belong to him; but the two first are essential to him, and inseparable from him. There is no quality that sticks more closely to a scorner than pride, and nothing more evidently obstructs right reasoning. Suspicion makes him doubt everything he hears and distrust every man he converses with. An extremity of suspicion in an inquirer after truth is like a raging jealousy in a husband or a friend; it leads a man to turn all his thoughts towards the ill-natured side, and to put the worst construction upon everything. False wit is a way of exposing things sacred and serious, by passing a bold jest upon them and ridiculing arguments instead of comforting them. The sensual man is, of all men living, the most improper for inquiries after truth and the least at leisure for it. He is never sedate and cool, disinterested and impartial. (Bp. Atterbury.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary1892 · Public DomainOn vv6–7MAIN HOMILETICS OF Pro_14:6
MAIN HOMILETICS OF Pro_14:6
SEEKING, BUT NOT FINDING
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I. A contradictory character—a scorner in quest of wisdom. It would be strange to hear a man ask advice of a physician whose opinion he held in contempt, or to ask guidance of a traveller whose judgment and ability he despised. It would be obvious that the advice given or the rules laid down would not be followed. So a scorner, while he seeks wisdom, scorns the only method of becoming wise, He asks advice of those whom he despises, he inquires the way to wisdom, while he holds the road to it in utter contempt. The antithesis of the verse implies that he does not find wisdom because he lacks understanding—because he finds it above his comprehension. Two children may be equally ignorant of knowledge, but if one has the desire and the will to acquire it, and the other has not, what was hard to both at first will only continue hard to him who despises knowledge. So the scorner fails to find wisdom because he does not value it enough to make an effort to acquire it. The spirit in which he seeks is an effectual barrier against his finding.
II. A man of teachable spirit is the only one who will ever find wisdom. The man of understanding knows its value, and therefore scorns neither it nor the means of attaining it. Therefore, to him “knowledge” becomes “easy.” A clever man and a dull one may be pupils of the same master, but if the clever one thinks that he needs no instruction and the dull one feels his need, what was above the comprehension of both at first will become easy to the teachable scholar, while it will still remain out of the reach of the self-sufficient one. Even a dull but willing pupil will learn faster than one who has intellectual ability, but lacks the docile spirit. A seeker of wisdom in any department of knowledge must become in relation to it as a child before his teacher; he must acknowledge his ignorance, and be willing to submit to the conditions of acquiring knowledge. The same spirit is indispensable for the attainment of moral wisdom. Those who would learn of Christ must take His yoke; those who would know of the doctrine, whether it be of God, must be willing to do His will (Mat_11:29; Joh_7:17).
OUTLINES AND SUGGESTIVE COMMENTS
The Greeks sought after wisdom, but Christ crucified was foolishness to them. They were already too wise to admit of the preaching of the cross, and scorned a tent-maker who would inform them of new doctrines which had never entered into their own minds, and who would prove them by other methods than their favourite ones—eloquence and reasoning.—Lawson.
There are two descriptions of scorners. There are “scorners” of truth, from pride of intellect; and there are “scorners” of authority, from the pride of self-will. They are nearly allied, and they are frequently united. It is the former that is chiefly meant here, seeing the subject is knowledge rather than duty.—Wardlaw.
A page of Hebrew, what is it to a child? It is absolutely nothing. But the whole was easy to the Hebrew eye. “A scorner has sought wisdom.” Notice the past sense. Every scorner has done it. Take any impenitent man. We may be sure some day or other he has sought spiritual intelligence. But he has done it selfishly. Moreover, he has done it fitfully and feebly. He has groped. He has made a sort of blind man’s pass for knowledge, and has come back with the averment that there is no such thing. Light is simple, “easy;” literally, light as opposed to heavy; light is obvious; nothing can be more so; but then, as the inspired man advises us, it is only “easy” to the “discerning,” or “understanding,” man.—Miller.
It is not by a one-sided action of the thinking power, but only by undivided consecration of the whole nature to God, which therefore involves, above all other things, a right relation of the spiritual nature to Him, that true knowledge in Divine things can be attained. The wise man, however, who has found the true beginning of wisdom, in bowing his inmost will before the Divine, not as something to be mastered by the understanding, but as something to be simply sought as a grace by the renunciation of the very self; he can easily on this ground, which God’s own power makes productive, attain a rich development of the understanding.—Elster.
Wisdom estrangeth herself from the scorner, as a gentlewoman hideth herself from a suitor whom she fancieth not.… As a loving spouse, when he cometh to the door, whom she affecteth, will show herself to him and run to meet him, so the grace of God’s spirit offereth itself, and draweth near unto the humble and modest.—Muffet.
By knowledge we may understand, not the knowledge of the letter floating in the brain, and flowing even at the tongue’s end (which, indeed, is not worth the name of knowledge); but the true understanding of the word taught by the Spirit, which entereth into the heart, and worketh on the affections, frameth to obedience, and assureth of everlasting life. This, indeed, is healthful knowledge, which the scorners, though they seek, shall never obtain. And hereunto doth our Saviour give witness, when He saith: “Many shall seek to enter in, and cannot.”—Greenham.
The finding of wisdom is that which needeth help from others. More eyes than the eyes of one are requisite unto it. And, therefore, a scorner, who seeketh it with scorning of another’s help; yea, who scorneth not only the help of man, but of God also, how can he ever find it? If it be offered to him by another, he will not accept it, and if he seek it never so much in his own ways he shall not obtain it. It is, says Clemens Alexandrinus, to draw out threads and to spin nothing; and, therefore, whensoever he shall stand in need of it, he shall not find it, for wisdom and a scorner shall never meet. But to him that understandeth his own defects and infirmities, to him that understandeth how to make use of other men’s abilities, and that in the seeking of wisdom, the assistance of God is chiefly to be sought, to him it is a short course to come to it; to him it is an easy matter to obtain it.—Jermin.
It is the constant profession of those who read the Bible that they are seeking truth. Their likeness is taken here from life. They seek wisdom, but do not find it. They want the first qualification of a philosopher, a humble and teachable spirit. There is a race of men among us at the present day who scorn bitterly against faith’s meek submission to God’s revealed will. The divinity, they say, is in every man; which means that every man is a god unto himself. It is, in its essence, a reproduction of the oldest rebellion. A creature discontented with the place which his Maker has given him strives to make himself a god. If men really were independent beings, it would be right to assert and proclaim their independence; but as matters really stand, this desperate kicking against authority becomes the exposure of weakness, and the punishment of pride. We are not our own cause and our own end; we are not our own lords. We are in the hands of our Maker, and under the law of our Judge. Our only safety lies in submission to the rightful authority and obedience to the true law. The problem for man is, not to reject all masters, but to accept the rightful one.… In these days, when the pendulum is often seen swinging from scepticism over to superstition, and from superstition back to scepticism again, we would do well to remember that there is truth between these extremes, and that in truth alone lies safety for all the interests of men.… I see two men near each other prostrate on the ground and bleeding, while one man stands between them, with serenest aspect looking to the skies. Who and what are these? The two prostrate forms are superstition and unbelief. Superstition bowed down to worship his idol, and cut his flesh with stones to atone for his soul’s sin. Unbelief scorned to be confined, like an inferior creature, to the earth, and was ever leaping up in the hope of standing on the stars. Exhausted by his efforts he fell, and the fall bruised him, so that he lay as low as the neighbour whom he despised. He who stands between them neither bowed himself to the ground, nor attempted to scale the heavens. He neither degraded himself beneath a man’s place, nor attempted to raise himself above it. He abode on earth, but he stood erect there. He did not proudly profess to be, but meekly sought to find God. This man understands his place, and feels his need; to him, therefore, knowledge is easy. To him that hath shall be given. He has the beginning of wisdom, and he will reach in good time its glad consummation. “Blessed are the poor in spirit, for theirs is the kingdom.”—Arnot.
There are four things that particularly unfit a man for such a task (the finding of wisdom), viz., a very proud, or a very suspicious temper, false wit or sensuality. The two last generally belong to the man whom we call a scorner, the two first are essential to him and inseparable from him.… Pride makes a man seem sufficient in his own eyes for all manner of speculations and inquiries, and hence it comes that he, not being duly qualified for every search, is fain to take up with light and superficial accounts of things, and then, what he wants in true knowledge, to make up in downright assurance. By consequence it gives him just enough understanding to raise an objection, but not enough to lay it; which, as it is the most despicable, so it is also the most dangerous state of mind a man can be in. He that is but half a philosopher is in danger of being an atheist; a half physician is apt to turn empiric. In all matters of speculation or practice, he that knows but little of them, and is very confident of his own strength, is more out of the way of true knowledge than if he knew nothing at all. And in this character there is always a strange and unreasonable suspicion, by which he doubts everything he hears, and distrusts every man he converses with. He is so afraid of having his understanding imposed upon in matters of faith that he stands aloof from all propositions of that kind, whether true or false. Which is, as if a man should refuse to receive any money because there is a great deal of counterfeit; or resolve not to make friendship with any man, because many are not to be trusted. A third part of a scorner’s character is a false wit, a way of ridiculing arguments instead of confuting them, and a fourth is sensuality. That this, too, does for the most part accompany a contempt of religion, I appeal to the observation and experience of every man.—Bp. Atterbury.
He seeks it as a coward seeks his adversary, with a hope that he shall not find him; or as a man seeks his false coin, which he hath no joy to look upon. “What is truth?” said Pilate in a jeer to Christ, but stayed not the answer. “How can this man give us his flesh to eat?” said the carnal Capernaites (Joh_6:52), and away they went—who, if they had stayed out the sermon, might have been satisfied on the point.… He that comes to the fountain to fill his pitcher must first wash it, and then put the mouth of it downwards to take up water. So he that would have heavenly knowledge must first quit his heart of corrupt affections and high conceits, and then humble himself at God’s feet, “everyone to receive His words” (Deu_33:3).—Trapp.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
Paul E. Kretzmann1924 · Public DomainOn vv6–8v. 6. A scorner seeketh wisdom and findeth it…
v. 6. A scorner seeketh wisdom and findeth it not, for his mockery of true wisdom, of the truth contained in the Word of God, closes the road of real enlightenment to him, no matter how much superficial culture he seems to possess; but knowledge is easy unto him that understandeth, if he is earnestly concerned about knowing the truth of the Word, it is readily given to him.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes2017 · CC BY-SA 4.0On v7on his lips
on his lips
The word "lips" represents what a person says. AT: "from his speech" or "with his comments" (See: Metonymy)
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the prudent
a person who has good judgment or sense
his own way
The word "way" represents the conduct of life of a person. AT: "his conduct" or "how he lives" (See: Metonymy)
the folly of fools is deception
The foolishness of fools is that they think they are wise, when they are not.
GEBible — Godless Engineer's Bible App
Geneva Bible translators 1599 · Public Domain On v6 For the maintenance of his own ambition, and not…
For the maintenance of his own ambition, and not for God’s glory, as Simon Magus.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv6–8 Pro 14:6 A scorner seeketh wisdom, and [findeth it]…
Pro 14:6 A scorner seeketh wisdom, and [findeth it] not: but knowledge [is] easy unto him that understandeth.
Ver. 6. A scorner seeketh wisdom, and findeth it not.] Or, He seeketh wisdom, and he seeketh it not. He seeketh it not seriously, seasonably, duly; he seeks it as a coward seeks his adversary, with a hope he shall not find him; or a man seeks his false coin, which he hath no joy to look upon. "What is truth?" said Pilate in a jeer to Christ, but stayed not for the answer. "How can this man give us his flesh to eat?" said those carnal Capernaites, {Joh 6:52} and away they went, who, if they had stayed out the sermon, might have been satisfied in the point. Herod sought to see Christ, but never sent for him, nor went to him; and when the Lord Christ was brought before him, he looked upon him no otherwise than as upon some magician to show him some tricks and make him sport, and is therefore answered with silence.
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But knowledge is easy to him that doth understand.] In any science the worst is at first; as the root of the herb moly in Homer is said to be black and unsightly, but the leaf lovely and the fruit pleasant. The more a man sees into heavenly mysteries the more he may. "I love them that love me," saith wisdom, "and those that seek me early shall find me." {Pro 8:17} Provided that they be not proud persons, but come with a desire to learn and a resolution to practise. He that comes to a fountain to fill his pitcher, must first wash it, and then put the mouth of it downward to take up water. So he that would have heavenly knowledge must first quit his heart of corrupt affections and high conceits - intus existens prohibet alienum - and then humble himself at God’s feet, "every one to receive his words" Deu 33:3. {See Trapp on "Pro 8:9"}
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.
Matthew Poole 1685 · Public Domain On vv6–8 A scorner; a proud, self-conceited, and profane person.
A scorner; a proud, self-conceited, and profane person.
Findeth it not, because he doth not seek it aright, to wit, sincerely, and earnestly, and seasonably, and in a constant and diligent use of all the means which God hath appointed to that end, and with an honest intention of employing his knowledge to the service of God, and the furtherance of his practice of religion.
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Knowledge is easy unto him, is plain and easily attained by him,
that understandeth; that knoweth and is deeply sensible of his own want of knowledge, and of the great worth and necessity of knowledge, which will make him use all possible means to it, and, among other ways, pray earnestly to God for it. Or, that is honest and pious; for words of knowledge are oft understood practically, especially in this book.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On vv6–8 Note, 1. The reason why some people seek wisdom,…
Note, 1. The reason why some people seek wisdom, and do not find it, is because they do not seek it from a right principle and in a right manner. They are scorners, and it is in scorn that they ask instruction, that they may ridicule what is told them and may cavil at it. Many put questions to Christ, tempting him, and that they might have whereof to accuse him, but they were never the wiser. No marvel if those who seek wisdom, as Simon Magus sought the gifts of the Holy Ghost, to serve their pride and covetousness, do not find it, for they seek amiss. Herod desired to see a miracle, but he was a scorner, and therefore it was denied him, Luk 23:8. Scorners speed not in prayer. 2. To those who understand aright, who depart from evil (for that is understanding), the knowledge of God and of his will is easy. The parables which harden scorners in their scorning, and make divine things more difficult to them, enlighten those who are willing to learn, and make the same things more plain, and intelligible, and familiar to them, Mat 13:11, Mat 13:15, Mat 13:16. The same word which to the scornful is a savour of death unto death to the humble and serious is a savour of life unto life. He that understands, so as to depart from evil (for that is understanding), to quit his prejudices, to lay aside all corrupt dispositions and affections, will easily apprehend instruction and receive the impressions of it.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv6–8 A scorner seeketh wisdom, and findeth it not,.... So…
A scorner seeketh wisdom, and findeth it not,.... So the scornful Greeks, that scoffed at the plainness and simplicity of the Gospel, sought natural wisdom, and thought they found it, and professed they had; but professing themselves to be wise they became fools, and with all their wisdom knew not God; and false teachers, that boasted of their evangelical wisdom, and of their great attainments in Gospel light, and derided others, were ever learning, and never came to the knowledge of the truth; and the scornful Jews, that mocked at the true Messiah, would seek him, the Wisdom of God, as they have done, and find him not; see Joh 7:34; Men often seek for wisdom in a wrong way and manner, in the use of wrong means; and seek it of wrong persons, and to wrong ends and purposes, and so seek amiss and find not; and some seek for wisdom, even evangelical wisdom, in a scornful manner, in a jeering sarcastic way, as the scoffing Athenians did, Act 17:18; and find it not, nor Christ the substance of it, and so perish for lack of knowledge of him;
but knowledge is easy unto him that understandeth; the knowledge of Wisdom, or of Christ, is easy to him that has a spiritual understanding given him; the knowledge of the Gospel, and the doctrines of it, is easy to him to whom it is given to know the mysteries of the kingdom of heaven; there is nothing perverse or froward in the words and doctrines of Christ; they are all plain to man whose understanding is opened by the Spirit of God; especially such as relate to the glory of Christ's person, and to the way of life and salvation by him; see Pro 8:8.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv6, 8 Findeth it not - Because he doth not seek…
Findeth it not - Because he doth not seek it aright. That understandeth - That is honest and pious.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv6–8 Verse 6. A scorner seeketh wisdom] I believe the…
Verse 6. A scorner seeketh wisdom] I believe the scorner means, in this book, the man that despises the counsel of God; the infidel. Such may seek wisdom; but he never can find it, because he does not seek it where it is to be found; neither in the teaching of God's Spirit, nor in the revelation of his will.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv6, 8 Pro 14:6-7. A scorner — A proud, self-conceited, and…
Pro 14:6-7. A scorner — A proud, self-conceited, and profane person; seeketh wisdom and findeth it not — Because he doth not seek it aright, namely, sincerely, earnestly, and seasonably, and in a constant and diligent use of all the means which God hath appointed to that end; and with an honest intention of employing his knowledge in the service of God, and for the furtherance of true religion. But knowledge is easy unto him — That is, is plain, and easily attained by him; that understandeth — That knows, and is deeply sensible of his own want of it, and of its great worth and necessity, which will make him use all possible diligence in seeking it, and, among other means, in praying earnestly to God for it. Go from the presence of a foolish man — Avoid the company and conversation of the ungodly. When thou perceivest not the lips of knowledge — When they break forth into foolish or wicked speeches, lest thou either be infected by them, or seem to approve them.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv6, 8 Findeth it not - literally, there is none. The…
Findeth it not - literally, there is none. The successful pursuit of wisdom presupposes at least earnestness and reverence. The scoffer shuts himself out from the capacity of recognizing truth.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Charles Bridges 1846 · Public Domain On vv6–8 What then? — Is the promise belied — "He…
What then? — Is the promise belied — "He that seeketh findeth"?†1 The failure lies at the scorner’s own door. He seeks indeed, but without seriousness;†2 without honesty of purpose;†3 without delight;†4 solely for his own interest.†5 He ’finds therefore matter enough for his humour, but none for his instruction!’†6 He charges the darkness upon the Scripture, not — where it really belongs — to his own heart. He feels himself able to comprehend the subject, and therefore free to reject what is beyond his conception, or contrary to his prejudices. He scorns the humbling submission of faith, so that the glory even of the wisdom of God is foolishness with him. (Rom 9:31-32 ; Rom 10:3 .) No wonder that, while he makes an effort to seek, he findeth not. (Pro 24:7 . 2Ti 3:7 .) He seeks his object, but neglects the means, and perishes in the scornfulness of his own unbelief. (1Co 3:19 .)
To another class of seekers, knowledge is easy. (Pro 8:9 .) The Ethiopian Eunuch gathered his knowledge from simplicity. (Act 8:31 .) God gave him a ready will, a right taste; and in "doing his will he knew his doctrine." (Joh 7:17 .) Obedience is the path of understanding. "Whosoever shall humble himself as a little child, the same is the greatest in the kingdom of heaven." (Mat 18:4 .)
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Shall not we thus unite with our Divine Master in adoring the gracious Sovereignty of this dispensation? — "Thou hast hid these things from the wise and prudent, and hast revealed them unto babes." (Mat 11:25 .) Shall not we seek for deeper humility, as the pathway to higher instruction? While we "are in our Father’s hands" as the object of his love, think of the privilege of "sitting down at his feet, every one to receive of his words." (Deu 33:3 .)
Footnotes:
†1 Mat 7:7-8. Isa 45:19 .
†2 Joh 18:38.
†3 Jer 42:1-3; Jer 43:1-4 . Eze 14:1-4 ; Eze 20:1-3 . Mat 22:15-16 .
†4 Pro 17:16; Pro 18:2 .
†5 Act 8:18-23.
†6 Lord Bacon, quoted by Bishop Patrick.
Charles Bridges, An Exposition of the Book of Proverbs (1846) — public domain. Text from a community e-Sword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv6–8 Not. Because they seek it ill, like the pagan…
Not. Because they seek it ill, like the pagan sages. Septuagint, "thou shalt seek wisdom among the wicked, and shalt not find it," &c.
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).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv6–8 An humble, teachable spirit succeeds in seeking (Pro 8:9;…
An humble, teachable spirit succeeds in seeking (Pro 8:9; Joh 7:17; Jam 1:5-6).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv6–8 6. And findeth it not — Literally, and none,…
6. And findeth it not — Literally, and none, that is, for him. Wisdom reveals herself to true seekers; not to scoffers. There are those who treat instruction contemptously, affecting to be above the need of it. Such will never be truly wise. Those who do not think themselves too wise to be instructed readily attain to knowledge. Compare Pro_8:17; Psa_25:9. The scorner, or scoffer, represents the frivolous, superficial, or irreverent sceptic, who pretends to candid inquiry, but has no real desire to know the truth, and hence only seeks for more ground of cavil. (Miller.)
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv6–8 6. findeth it not] Lit. and it is not…
6. findeth it not] Lit. and it is not (there)! Only to the lowly and reverent does Wisdom reveal herself. Comp. Mat_11:25.
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.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv6–8 (6) A scorner seeketh wisdom, and findeth it not.—Because…
(6) A scorner seeketh wisdom, and findeth it not.—Because “God resisteth the proud” (1Pe_5:5), and none can give wisdom but He who alone has it (1Co_2:11); but He teaches him that “feareth the Lord” (Psa_25:11).
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv6–8 A scorner seeketh wisdom, and findeth it not; literally,…
A scorner seeketh wisdom, and findeth it not; literally, it is not there is none. (Pro_13:7) A scorner may affect to be seeking wisdom, but he can never attain to it, because it is given only to him who is meek and fears the Lord. (Psa_25:9) RAPC Wis 1:4, "Into a malicious soul wisdom shall not enter; nor dwell in the body that is pledged to sin". (comp. Psa_111:10) True wisdom is not to be won by those who are too conceited to receive instruction, and presume to depend upon their own judgment, and to weigh everything by their own standard. This is especially true of the knowledge of Divine things, which "scorners" never really acquire. Septuagint, "Thou shalt seek wisdom among the wicked, but thou shalt find it not." Knowledge is easy unto him that understandeth; " that hath understanding," i.e. to the man who realizes that the fear of God is a necessary condition to the acquiring of wisdom, and who seeks it as a boon at his hands. This acquisition, as it is difficult, nay, impossible for the scorner, is comparatively easy for the humble believer who seeks it with the right temper and in the right way. "Mysteries are revealed unto the meek" (Ecc_3:19, in some manuscripts).
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv6–7 A scorner seeketh wisdom, and findeth it not.
Pro_14:6
A scorner seeketh wisdom, and findeth it not.
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Secularism
It is the constant profession of those who reject the Bible that they are seeking truth. They seek wisdom and do not find it. They want the first qualification of a philosopher, a humble and teachable spirit. There is a race of men amongst us at the present day who scorn bitterly faiths meek submission to Gods revealed will. They desire to be free from authority. The divinity, as they phrase it, is in every man. If men really were independent beings, it would be right to assert and proclaim their independence. But the problem for man is, not to reject all masters, but to accept the rightful one. Those who scorn the wisdom from above seek laboriously for the wisdom that is beneath. The name secularist is adopted to indicate that they appreciate and study the knowledge that concerns the present world, and repudiate as unattainable or useless all knowledge that pertains to another. Secularism is Latin for this-world-ism. Before we adopt this philosophy we must be sure that there is immortality for man. If there is another world, our course here will affect our condition there. It is by faith in the unseen that men steer through the shifting sea of time. Cut us off from the future, and you have left the ship without a chart, and without a store; without a compass to steer by, and without a harbour to steer for; you have left the ship an aimless, meaningless, log lying on the water, to be tossed up and down by the waves, and driven hither and thither by the winds, until it fall asunder or sink unseen. (W. Arnot, D.D.)
The proud and scornful incapable of attaining wisdom
I. The character of a scorner. The following ingredients in it:
1. Pride. An undue desire of honour, or an overvaluing ones self, and undervaluing of others. It is the source of undutiful behaviour towards God. It is discovered by affecting a pre-eminence above their fellows. Some claim honour on account of their actual knowledge or their capacity of investigating and discerning truth. To some religion is itself the subject of glorying and vain elation of mind.
2. Contempt of religion and virtue (2Pe_3:3-4).
II. The obstruction which arises from scorning to mens becoming wise.
1. Pride is a great hindrance both to the attainment of knowledge and virtue. Especially is the man who is proud of his wisdom and his religion the farthest off from becoming truly wise and religious.
2. This perverse disposition rendereth men obnoxious to the displeasure of God, and entirely disqualified for receiving favour from Him. Only application is to exhort you to humility, as a most necessary qualification for your increase in useful knowledge, and in every Christian virtue. There may be mistaken notions of humility. It is far from consisting in any such sentiments as disparage human nature, or any such temper and behaviour as are unworthy its dignity. We must not degrade ourselves into a lower species that we may be humble men. With respect to God, it consists in a just sense of our own subjection and dependence, of our own weakness and guilt. This disposition will entitle us to the favour of God and the approbation of all good men. (J. Abernethy, M.A.)
A scorner incapable of true wisdom
I. Who is represented here under the character of scorner? Scorners were men who, with much ado, had made a shift to get rid of good principles, and such stiff opinions as they found inconsistent with a loose practice. As they had not any religion themselves, so their way was to despise those who had. The scorner is said to seek wisdom and not to find it He pretends to know more, to have made freer inquiries after truth, and to have shaken off the prejudices of education more thoroughly than other people.
II. In what sense he cannot find wisdom. Four things unfit such a man for impartial inquiries after Divine truth--a very proud, or a very suspicious temper, false wit, or sensuality. The two last generally belong to him; but the two first are essential to him, and inseparable from him. There is no quality that sticks more closely to a scorner than pride, and nothing more evidently obstructs right reasoning. Suspicion makes him doubt everything he hears and distrust every man he converses with. An extremity of suspicion in an inquirer after truth is like a raging jealousy in a husband or a friend; it leads a man to turn all his thoughts towards the ill-natured side, and to put the worst construction upon everything. False wit is a way of exposing things sacred and serious, by passing a bold jest upon them and ridiculing arguments instead of comforting them. The sensual man is, of all men living, the most improper for inquiries after truth and the least at leisure for it. He is never sedate and cool, disinterested and impartial. (Bp. Atterbury.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On vv6–7 MAIN HOMILETICS OF Pro_14:6
MAIN HOMILETICS OF Pro_14:6
SEEKING, BUT NOT FINDING
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I. A contradictory character—a scorner in quest of wisdom. It would be strange to hear a man ask advice of a physician whose opinion he held in contempt, or to ask guidance of a traveller whose judgment and ability he despised. It would be obvious that the advice given or the rules laid down would not be followed. So a scorner, while he seeks wisdom, scorns the only method of becoming wise, He asks advice of those whom he despises, he inquires the way to wisdom, while he holds the road to it in utter contempt. The antithesis of the verse implies that he does not find wisdom because he lacks understanding—because he finds it above his comprehension. Two children may be equally ignorant of knowledge, but if one has the desire and the will to acquire it, and the other has not, what was hard to both at first will only continue hard to him who despises knowledge. So the scorner fails to find wisdom because he does not value it enough to make an effort to acquire it. The spirit in which he seeks is an effectual barrier against his finding.
II. A man of teachable spirit is the only one who will ever find wisdom. The man of understanding knows its value, and therefore scorns neither it nor the means of attaining it. Therefore, to him “knowledge” becomes “easy.” A clever man and a dull one may be pupils of the same master, but if the clever one thinks that he needs no instruction and the dull one feels his need, what was above the comprehension of both at first will become easy to the teachable scholar, while it will still remain out of the reach of the self-sufficient one. Even a dull but willing pupil will learn faster than one who has intellectual ability, but lacks the docile spirit. A seeker of wisdom in any department of knowledge must become in relation to it as a child before his teacher; he must acknowledge his ignorance, and be willing to submit to the conditions of acquiring knowledge. The same spirit is indispensable for the attainment of moral wisdom. Those who would learn of Christ must take His yoke; those who would know of the doctrine, whether it be of God, must be willing to do His will (Mat_11:29; Joh_7:17).
OUTLINES AND SUGGESTIVE COMMENTS
The Greeks sought after wisdom, but Christ crucified was foolishness to them. They were already too wise to admit of the preaching of the cross, and scorned a tent-maker who would inform them of new doctrines which had never entered into their own minds, and who would prove them by other methods than their favourite ones—eloquence and reasoning.—Lawson.
There are two descriptions of scorners. There are “scorners” of truth, from pride of intellect; and there are “scorners” of authority, from the pride of self-will. They are nearly allied, and they are frequently united. It is the former that is chiefly meant here, seeing the subject is knowledge rather than duty.—Wardlaw.
A page of Hebrew, what is it to a child? It is absolutely nothing. But the whole was easy to the Hebrew eye. “A scorner has sought wisdom.” Notice the past sense. Every scorner has done it. Take any impenitent man. We may be sure some day or other he has sought spiritual intelligence. But he has done it selfishly. Moreover, he has done it fitfully and feebly. He has groped. He has made a sort of blind man’s pass for knowledge, and has come back with the averment that there is no such thing. Light is simple, “easy;” literally, light as opposed to heavy; light is obvious; nothing can be more so; but then, as the inspired man advises us, it is only “easy” to the “discerning,” or “understanding,” man.—Miller.
It is not by a one-sided action of the thinking power, but only by undivided consecration of the whole nature to God, which therefore involves, above all other things, a right relation of the spiritual nature to Him, that true knowledge in Divine things can be attained. The wise man, however, who has found the true beginning of wisdom, in bowing his inmost will before the Divine, not as something to be mastered by the understanding, but as something to be simply sought as a grace by the renunciation of the very self; he can easily on this ground, which God’s own power makes productive, attain a rich development of the understanding.—Elster.
Wisdom estrangeth herself from the scorner, as a gentlewoman hideth herself from a suitor whom she fancieth not.… As a loving spouse, when he cometh to the door, whom she affecteth, will show herself to him and run to meet him, so the grace of God’s spirit offereth itself, and draweth near unto the humble and modest.—Muffet.
By knowledge we may understand, not the knowledge of the letter floating in the brain, and flowing even at the tongue’s end (which, indeed, is not worth the name of knowledge); but the true understanding of the word taught by the Spirit, which entereth into the heart, and worketh on the affections, frameth to obedience, and assureth of everlasting life. This, indeed, is healthful knowledge, which the scorners, though they seek, shall never obtain. And hereunto doth our Saviour give witness, when He saith: “Many shall seek to enter in, and cannot.”—Greenham.
The finding of wisdom is that which needeth help from others. More eyes than the eyes of one are requisite unto it. And, therefore, a scorner, who seeketh it with scorning of another’s help; yea, who scorneth not only the help of man, but of God also, how can he ever find it? If it be offered to him by another, he will not accept it, and if he seek it never so much in his own ways he shall not obtain it. It is, says Clemens Alexandrinus, to draw out threads and to spin nothing; and, therefore, whensoever he shall stand in need of it, he shall not find it, for wisdom and a scorner shall never meet. But to him that understandeth his own defects and infirmities, to him that understandeth how to make use of other men’s abilities, and that in the seeking of wisdom, the assistance of God is chiefly to be sought, to him it is a short course to come to it; to him it is an easy matter to obtain it.—Jermin.
It is the constant profession of those who read the Bible that they are seeking truth. Their likeness is taken here from life. They seek wisdom, but do not find it. They want the first qualification of a philosopher, a humble and teachable spirit. There is a race of men among us at the present day who scorn bitterly against faith’s meek submission to God’s revealed will. The divinity, they say, is in every man; which means that every man is a god unto himself. It is, in its essence, a reproduction of the oldest rebellion. A creature discontented with the place which his Maker has given him strives to make himself a god. If men really were independent beings, it would be right to assert and proclaim their independence; but as matters really stand, this desperate kicking against authority becomes the exposure of weakness, and the punishment of pride. We are not our own cause and our own end; we are not our own lords. We are in the hands of our Maker, and under the law of our Judge. Our only safety lies in submission to the rightful authority and obedience to the true law. The problem for man is, not to reject all masters, but to accept the rightful one.… In these days, when the pendulum is often seen swinging from scepticism over to superstition, and from superstition back to scepticism again, we would do well to remember that there is truth between these extremes, and that in truth alone lies safety for all the interests of men.… I see two men near each other prostrate on the ground and bleeding, while one man stands between them, with serenest aspect looking to the skies. Who and what are these? The two prostrate forms are superstition and unbelief. Superstition bowed down to worship his idol, and cut his flesh with stones to atone for his soul’s sin. Unbelief scorned to be confined, like an inferior creature, to the earth, and was ever leaping up in the hope of standing on the stars. Exhausted by his efforts he fell, and the fall bruised him, so that he lay as low as the neighbour whom he despised. He who stands between them neither bowed himself to the ground, nor attempted to scale the heavens. He neither degraded himself beneath a man’s place, nor attempted to raise himself above it. He abode on earth, but he stood erect there. He did not proudly profess to be, but meekly sought to find God. This man understands his place, and feels his need; to him, therefore, knowledge is easy. To him that hath shall be given. He has the beginning of wisdom, and he will reach in good time its glad consummation. “Blessed are the poor in spirit, for theirs is the kingdom.”—Arnot.
There are four things that particularly unfit a man for such a task (the finding of wisdom), viz., a very proud, or a very suspicious temper, false wit or sensuality. The two last generally belong to the man whom we call a scorner, the two first are essential to him and inseparable from him.… Pride makes a man seem sufficient in his own eyes for all manner of speculations and inquiries, and hence it comes that he, not being duly qualified for every search, is fain to take up with light and superficial accounts of things, and then, what he wants in true knowledge, to make up in downright assurance. By consequence it gives him just enough understanding to raise an objection, but not enough to lay it; which, as it is the most despicable, so it is also the most dangerous state of mind a man can be in. He that is but half a philosopher is in danger of being an atheist; a half physician is apt to turn empiric. In all matters of speculation or practice, he that knows but little of them, and is very confident of his own strength, is more out of the way of true knowledge than if he knew nothing at all. And in this character there is always a strange and unreasonable suspicion, by which he doubts everything he hears, and distrusts every man he converses with. He is so afraid of having his understanding imposed upon in matters of faith that he stands aloof from all propositions of that kind, whether true or false. Which is, as if a man should refuse to receive any money because there is a great deal of counterfeit; or resolve not to make friendship with any man, because many are not to be trusted. A third part of a scorner’s character is a false wit, a way of ridiculing arguments instead of confuting them, and a fourth is sensuality. That this, too, does for the most part accompany a contempt of religion, I appeal to the observation and experience of every man.—Bp. Atterbury.
He seeks it as a coward seeks his adversary, with a hope that he shall not find him; or as a man seeks his false coin, which he hath no joy to look upon. “What is truth?” said Pilate in a jeer to Christ, but stayed not the answer. “How can this man give us his flesh to eat?” said the carnal Capernaites (Joh_6:52), and away they went—who, if they had stayed out the sermon, might have been satisfied on the point.… He that comes to the fountain to fill his pitcher must first wash it, and then put the mouth of it downwards to take up water. So he that would have heavenly knowledge must first quit his heart of corrupt affections and high conceits, and then humble himself at God’s feet, “everyone to receive His words” (Deu_33:3).—Trapp.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On vv6–8 v. 6. A scorner seeketh wisdom and findeth it…
v. 6. A scorner seeketh wisdom and findeth it not, for his mockery of true wisdom, of the truth contained in the Word of God, closes the road of real enlightenment to him, no matter how much superficial culture he seems to possess; but knowledge is easy unto him that understandeth, if he is earnestly concerned about knowing the truth of the Word, it is readily given to him.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On v7 on his lips
on his lips
The word "lips" represents what a person says. AT: "from his speech" or "with his comments" (See: Metonymy)
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the prudent
a person who has good judgment or sense
his own way
The word "way" represents the conduct of life of a person. AT: "his conduct" or "how he lives" (See: Metonymy)
the folly of fools is deception
The foolishness of fools is that they think they are wise, when they are not.
translationWords
fool
know
wise
deceive
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.