A reproof entereth more - Though the rod, judiciously applied, is a great instrument of knowledge, yet it is of no use where incurable dulness or want of intellect, prevails. Besides, there are generous dispositions on which counsel will work more than stripes.

A reproof entereth more into a wise man,.... A single verbal reproof, gently, kindly, and prudently given, not only enters the ear, but the heart of a wise and understanding man; it descends into him, as the word (k) signifies; it sinks deep into his mind; it penetrates into his heart, and pierces his conscience; brings him easily to humiliation, confession, and reformation. Or, "reproof is more terror to a wise man"; as Jarchi interprets it, and the Tigurine version; it awes and terrifies him more; a single word has more effect upon him, entering more easily into him,

than an hundred stripes into a fool; or, "than smiting a fool a hundred times" (l): a word to a wise man is more than a hundred blows to a fool, will sooner correct and amend him; a word will enter where a blow will not; stripes only reach the back, but not the heart of a fool; he is never the better for all the corrections given him; his heart is not affected, is not humbled, nor brought to a sense of sin, and acknowledgment of it; nor is he in the least reformed: or a single reproof to a wise man is of more service than a hundred reproofs to a fool; which are sometimes expressed by smiting, "let the righteous smite me", &c. Psalm 141:5.

(k) "descendet", Montanus; "descendit", Vatablus, Mercerus, Piscator, Cocceius, Gejerus. (l) "magis quam si percuties stolidum centies", Junius & Tremellius, Piscator, so Pagninus, Michaelis.

10 One reproof maketh more impression on a wise man

     Than if one reckoned a hundred to the fool

One of the few proverbs which begin with a future, vid., Proverbs 12:26. It expresses what influence there is in one reproof with a wise man (מבין, Proverbs 8:9); גּערה is the reproof expressed by the post-bibl. נזיפה .lbib, as the lowest grade of disciplinary punishment, admonitio, connected with warning. The verbal form תהת is the reading of the lxx and Syr. (συντρίβει ἀπειλὴ καρδίαν φρονίμου) for they read תחת גערה לב מבין, derived from חתת, and thus תּחת (from Hiph. החת); thus Luther: reproof alarms more the intelligent, but חחת with ב of the obj. is not Hebr.; on the contrary, the reading of the lxx is in accordance with the usage of the language, and, besides, is suitable. It is, however, first to be seen whether the traditional text stands in need of this correction. As fut. Niph. תּחת, apart from the ult. accent. to be expected, gives no meaning. Also if one derives it from חתה, to snatch away, to take away, it gives no appropriate thought; besides, חתה is construed with the object. accus., and the fut. Apoc., in itself strange here, must be pointed either תּהת or תּחתּ (after יחדּ) (Bttcher, Lehrb. ii. p. 413). Thus יחת, as at Job 21:13; Jeremiah 21:13, will be fut. Kal of נחת equals ינחת, Psalm 38:3 (Theodotion, Targ., Kimchi). With this derivation, also, תּחת is to be expected; the reference in the Handwrterbuch to Gesen. Lehrgebude, 51, 1, Anm. 1, where, in an extremely inadequate way, the retrogression of the tone (נסוג אחור) is spoken of, is altogether inappropriate to this place; and Bttcher's explanation of the ult. tone from an intended expressiveness is ungrammatical; but why should not תּחת, from נחת, with its first syllable originating from contraction, and thus having the tone be Milel as well as Milra, especially here, where it stands at the head of the sentence? With ב connected with it, נחת means: to descend into anything, to penetrate; Hitzig appropriately compares altius in pectus descendit of Sallust, Jug. 11. Jerome rightly, according to the sense: plus proficit, and the Venet. ἀνεῖ (read ὀνεῖ) ἀπειλὴ τῷ συνίοντι. In 10b מכּה (cf. Deuteronomy 25:3; 2 Corinthians 11:24) is to be supplied to מאה, not פאמים (an hundred times, which may be denoted correctly by מאה as well as מאת, Ecclesiastes 8:12). With the wise (says a Talmudic proverb) a sign does as much as with the fool a stick does. Zehner, in his Adagia sacra (1601), cites Curtius (vii. 4): Nobilis equus umbra quoque virgae regitur, ignavus ne calcari quidem concitari potest.

A reproof entereth more into a wise man than an hundred stripes into a fool.

entereth...: or, aweth more a wise man, than to strike a fool an hundred times

10. Reproof more affects the wise than severe scourging, fools.

17:8. Those who set their hearts upon money, will do any thing for it. What influence should the gifts of God have on our hearts! 9. The way to preserve peace is to make the best of every thing; not to notice what has been said or done against ourselves. 10. A gentle reproof will enter, not only into the head, but into the heart of a wise man. 11. Satan, and the messengers of Satan, shall be let loose upon an evil man. 12. Let us watch over our own passions, and avoid the company of furious men. 13. To render evil for good is devilish. He that does so, brings a curse upon his family. 14. What danger there is in the beginning of strife! Resist its earliest display; and leave it off, if it were possible, before you begin. 15. It is an offence to God to acquit the guilty, or to condemn those who are not guilty. 16. Man's neglect of God's favour and his own interest is very absurd. 17. No change of outward circumstances should abate our affection for our friends or relatives. But no friend, except Christ, deserves unlimited confidence. In Him this text did receive, and still receives its most glorious fulfilment. 18. Let not any wrong their families. Yet Christ's becoming Surety for men, was a glorious display of Divine wisdom; for he was able to discharge the bond.