Proverbs 24:9
A foolish scheme is sin, and a mocker is detestable to men.
A foolish scheme is sin
In the biblical context, the term "foolish" often refers to someone who acts without regard for God's wisdom and guidance. The Hebrew word for "fool" (kesil) implies moral deficiency rather than intellectual incapacity. In Proverbs, foolishness is frequently contrasted with wisdom, which is rooted in the fear of the Lord (Proverbs 1:7). The idea that a scheme, or plan, can be sinful highlights the importance of intentions and motivations in God's eyes. This aligns with other scriptures, such as James 4:17, which states that knowing the right thing to do and failing to do it is sin. The cultural context of ancient Israel placed a high value on community and collective well-being, so a scheme that disrupts harmony or justice would be particularly egregious.

and a mocker is detestable to men
The term "mocker" refers to someone who ridicules or scorns others, often showing contempt for wisdom and instruction. In the ancient Near Eastern culture, honor and shame were significant social values, and a mocker would disrupt social harmony and respect. Proverbs frequently warns against associating with mockers, as seen in Proverbs 22:10, which advises driving out the mocker to end strife. The detestability of a mocker is not only a social observation but also a spiritual one, as mockers are often resistant to correction and wisdom, making them spiritually dangerous. This phrase can also be connected to the New Testament, where mockers are seen as those who reject the truth of the Gospel (2 Peter 3:3). The ultimate fulfillment of wisdom and the rejection of mockery is found in Jesus Christ, who embodies divine wisdom and calls His followers to live in truth and love.

Persons / Places / Events
1. The Fool
In the context of Proverbs, the fool is someone who rejects wisdom and understanding, often characterized by sinful behavior and poor decision-making.

2. The Mocker
This person is known for ridiculing and scorning others, often showing contempt for wisdom and righteousness.

3. Solomon
Traditionally attributed as the author of Proverbs, Solomon was the king of Israel known for his wisdom.

4. Ancient Israel
The cultural and historical backdrop of Proverbs, where wisdom literature was highly valued.

5. The Wise
Those who seek and apply God's wisdom, often contrasted with the fool and the mocker in Proverbs.
Teaching Points
Understanding Sinful Schemes
Recognize that any plan or thought that deviates from God's wisdom is considered sin. Evaluate your intentions and align them with biblical principles.

The Danger of Mockery
Mockery is not just a social faux pas but a serious offense that alienates us from others and from God. Cultivate a spirit of encouragement and respect.

Pursuing Godly Wisdom
Actively seek wisdom through prayer, scripture, and godly counsel. This pursuit guards against foolishness and mockery.

The Impact of Our Actions
Understand that our actions and attitudes affect our relationships with others. Strive to be a person who uplifts rather than tears down.

Reflecting Christ in Conduct
As Christians, our behavior should reflect Christ's love and wisdom. Avoid behaviors that are detestable to others and dishonor God.
Bible Study Questions
1. How does Proverbs 24:9 define a foolish scheme, and what are some modern examples of such schemes?

2. In what ways can mockery manifest in our daily lives, and how can we guard against it?

3. How does the fear of the Lord serve as a foundation for avoiding foolishness and mockery?

4. What practical steps can you take to seek and apply godly wisdom in your decision-making?

5. How can the teachings of Jesus in the New Testament help us understand and apply the principles found in Proverbs 24:9?
Connections to Other Scriptures
Proverbs 1:7
This verse highlights the fear of the Lord as the beginning of knowledge, contrasting the wisdom of the wise with the folly of fools.

James 1:5
Encourages believers to seek wisdom from God, who gives generously to all without finding fault.

Psalm 1:1
Describes the blessedness of avoiding the counsel of the wicked, which aligns with the rejection of foolish schemes.

Matthew 5:22
Jesus warns against harboring anger and contempt, which can be related to the behavior of a mocker.

1 Corinthians 3:19
Paul speaks of the wisdom of the world as foolishness in God's sight, echoing the themes of Proverbs.
The Nature of Evil ThoughtsR. Fiddes, D.D.Proverbs 24:9
The ScornerR. Fiddes, D.D.Proverbs 24:9
The Thought of FoolishnessE. Johnson Proverbs 24:9
Some Traits of Folly and SinE. Johnson Proverbs 24:7-10
People
Solomon
Places
Jerusalem
Topics
Abomination, Authority, Detest, Detested, Devising, Disgusting, Folly, Foolish, Foolishness, Hater, Mocker, Purpose, Schemes, Scoffer, Scorner, Sin
Dictionary of Bible Themes
Proverbs 24:9

     8760   fools, characteristics
     8782   mockery

Proverbs 24:8-9

     6186   evil scheming

Library
The Sluggard's Garden
'I went by the field of the slothful, and by the vineyard of the man void of understanding; 31. And, lo, it was all grown over with thorns, and nettles had covered the face thereof, and the stone wall thereof was broken down.'--PROVERBS xxiv. 30, 31. This picture of the sluggard's garden seems to be intended as a parable. No doubt its direct simple meaning is full of homely wisdom in full accord with the whole tone of the Book of Proverbs; but we shall scarcely do justice to this saying of the wise
Alexander Maclaren—Expositions of Holy Scripture

The Broken Fence
A sermon (No. 3381) published on Thursday, November 20th 1913. Delivered by C. H. Spurgeon at the Metropolitan Tabernacle, Newington. "I went by the field of the slothful, and by the vineyard of the man void of understanding; and to, it was all grown over with thorns, and nettles had covered the face thereof, and the stone wall thereof was broken down, Then I saw, and considered it well: I looked upon it and received instruction."--Proverbs 24:30-32. This slothful man did no hurt to his fellow-men:
C.H. Spurgeon—Sermons on Proverbs

The Sluggard's Farm
A sermon (No. 2027) intended for reading on Lord's Day, June 3rd 1888, delivered by C. H. Spurgeon at the Metropolitan Tabernacle, Newington. "I went by the field of the slothful, and by the vineyard of the man void of understanding; And, lo, it was all grown over with thorns, and nettles had covered the face thereof, and the stone wall thereof was broken down. Then I saw, and considered it well: I looked upon it, and received instruction."--Proverbs 24:30-32. No doubt Solomon was sometimes glad
C.H. Spurgeon—Sermons on Proverbs

Epistle xxxvi. To Maximus, Bishop of Salona .
To Maximus, Bishop of Salona [113] . Gregory to Maximus, &c. When our common son the presbyter Veteranus came to the Roman city, he found me so weak from the pains of gout as to be quite unable to answer thy Fraternity's letters myself. And indeed with regard to the nation of the Sclaves [114] , from which you are in great danger, I am exceedingly afflicted and disturbed. I am afflicted as suffering already in your suffering: I am disturbed, because they have already begun to enter Italy by way
Saint Gregory the Great—the Epistles of Saint Gregory the Great

The Portrait of a Drunkyard
'Who hath woe? who hath sorrow? who hath contentions? who hath babbling? who hath wounds without cause? who hath redness of eyes? 30. They that tarry long at the wine; they that go to seek mixed wine. 31. Look not thou upon the wine when it is red, when it giveth his colour in the cup, when it moveth itself aright. 32. At the last it biteth like a serpent, and stingeth like an adder. 33. Thine eyes shall behold strange women, and thine heart shall utter perverse things. 34. Yea, thou shalt be as
Alexander Maclaren—Expositions of Holy Scripture

2 Cor. Iii. 5
Not that we are sufficient of our selves, to think any thing as of our selves: but our Sufficiency is of God. IN my former Discourse upon these Words, I shewed you that it was the sole Design of St. Paul in them, to declare, that, in the setting about, and executing, the difficult and laborious Work of an Apostle, He did not arrogate to himself the Power, and Ability, and Success, which he had: but that he ascribed his Sufficiency for this great Work, as well as his being designed to it, to God himself,
Benjamin Hoadly—Several Discourses Concerning the Terms of Acceptance with God

How to Make Use of Christ for Taking the Guilt of Our Daily Out-Breakings Away.
The next part of our sanctification is in reference to our daily failings and transgressions, committed partly through the violence of temptations, as we see in David and Peter, and other eminent men of God; partly through daily infirmities, because of our weakness and imperfections; for, "in many things we offend all," James iii. 2; and, "if we say we have no sin, we deceive ourselves, and the truth is not in us," 1 John i. 8; "a righteous man falleth seven times," Prov. xxiv. 16; "there is not
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life

The Justice of God
The next attribute is God's justice. All God's attributes are identical, and are the same with his essence. Though he has several attributes whereby he is made known to us, yet he has but one essence. A cedar tree may have several branches, yet it is but one cedar. So there are several attributes of God whereby we conceive of him, but only one entire essence. Well, then, concerning God's justice. Deut 32:4. Just and right is he.' Job 37:23. Touching the Almighty, we cannot find him out: he is excellent
Thomas Watson—A Body of Divinity

The Necessity of Actual Grace
In treating of the necessity of actual grace we must avoid two extremes. The first is that mere nature is absolutely incapable of doing any thing good. This error was held by the early Protestants and the followers of Baius and Jansenius. The second is that nature is able to perform supernatural acts by its own power. This was taught by the Pelagians and Semipelagians. Between these two extremes Catholic theology keeps the golden mean. It defends the capacity of human nature against Protestants and
Joseph Pohle—Grace, Actual and Habitual

Meditations on the Hindrances which Keep Back a Sinner from the Practice of Piety.
Those hindrances are chiefly seven:-- I. An ignorant mistaking of the true meaning of certain places of the holy Scriptures, and some other chief grounds of Christian religion. The Scriptures mistaken are these: 1. Ezek. xxxiii. 14, 16, "At what time soever a sinner repenteth him of his sin, I will blot out all," &c. Hence the carnal Christian gathers, that he may repent when he will. It is true, whensoever a sinner does repent, God will forgive; but the text saith not, that a sinner may repent whensoever
Lewis Bayly—The Practice of Piety

Scriptures Showing the Sin and Danger of Joining with Wicked and Ungodly Men.
Scriptures Showing The Sin And Danger Of Joining With Wicked And Ungodly Men. When the Lord is punishing such a people against whom he hath a controversy, and a notable controversy, every one that is found shall be thrust through: and every one joined with them shall fall, Isa. xiii. 15. They partake in their judgment, not only because in a common calamity all shares, (as in Ezek. xxi. 3.) but chiefly because joined with and partakers with these whom God is pursuing; even as the strangers that join
Hugh Binning—The Works of the Rev. Hugh Binning

A Treatise on Good Works
I. We ought first to know that there are no good works except those which God has commanded, even as there is no sin except that which God has forbidden. Therefore whoever wishes to know and to do good works needs nothing else than to know God's commandments. Thus Christ says, Matthew xix, "If thou wilt enter into life, keep the commandments." And when the young man asks Him, Matthew xix, what he shall do that he may inherit eternal life, Christ sets before him naught else but the Ten Commandments.
Dr. Martin Luther—A Treatise on Good Works

Proverbs
Many specimens of the so-called Wisdom Literature are preserved for us in the book of Proverbs, for its contents are by no means confined to what we call proverbs. The first nine chapters constitute a continuous discourse, almost in the manner of a sermon; and of the last two chapters, ch. xxx. is largely made up of enigmas, and xxxi. is in part a description of the good housewife. All, however, are rightly subsumed under the idea of wisdom, which to the Hebrew had always moral relations. The Hebrew
John Edgar McFadyen—Introduction to the Old Testament

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