The proverb PRomans 12:28 is so sublime, so weighty, that it manifestly forms a period and conclusion. This is confirmed from the following proverb, which begins like Proverbs 10:1 (cf. 5), and anew stamps the collection as intended for youth:

1 A wise son is his father's correction;

   But a scorner listens not to rebuke.

The lxx, which the Syr. follows, translate Ψἱὸς πανουργὸς ὑπήκοος πατρί, whence it is not to be concluded with Lagarde that they read נוסר in the sense of a Ni. tolerativum; they correctly understood the text according to the Jewish rule of interpretation, "that which is wanting is to be supplied from the context." The Targ. had already supplied שׁמע from 1b, and is herein followed by Hitzig, as also by Glassius in the Philologia sacra. But such an ellipse is in the Hebr. style without an example, and would be comprehensible only in passionate, hasty discourse, but in a language in which the representation filius sapiens disciplinam patris audit numbers among the anomalies is not in general possible, and has not even its parallel in Tacitus, Ann. xiii. 56: deesse nobis terra, in qua vivamus - in qua moriemur, non potest, because here the primary idea, which the one expression confirms, the other denies, and besides no particle, such as the ו of this passage before us, stands between them. Bttcher therefore maintains the falling out of the verb, and writes יבּין before בּן; but one says not בין מוסר, but שׁמע מוסר, Proverbs 1:8; Proverbs 4:1; Proverbs 19:27. Should not the clause, as it thus stands, give a sense complete in itself? But מוּסר can hardly, with Schultens and Ewald, be taken as part. Hoph. of יסר: one brought up by his father, for the usage of the language knows מוסר only as part. Hoph. of סוּר. Thus, as Jerome and the Venet. translate: a wise son is the correction of his father, i.e., the product of the same, as also Fleischer explains, "Attribution of the cause, the ground, as elsewhere of the effect." But we call that which one has trained (vegetable or animal) his Zucht ( equals παιδεία in the sense of παίδευμα). To the wise son (Proverbs 10:1) who is indebted to the מוסר אב (Proverbs 4:1), stands opposed the לץ (vid., Proverbs 1:22), the mocker at religion and virtue, who has no ear for גּערה, strong and stern words which awaken in him a wholesome fear (cf. Proverbs 17:10, Jde 1:23 : ἐν φόβῳ).

Proverbs 13:7 Parallel Commentaries

is that maketh himself rich

Proverbs 13:11 Wealth gotten by vanity shall be diminished: but he that gathers by labor shall increase.

Proverbs 12:9 He that is despised, and has a servant, is better than he that honors himself, and lacks bread.

Luke 18:11-14 The Pharisee stood and prayed thus with himself, God, I thank you, that I am not as other men are, extortionists, unjust, adulterers...

1 Corinthians 4:8 Now you are full, now you are rich, you have reigned as kings without us: and I would to God you did reign...

2 Peter 2:19 While they promise them liberty, they themselves are the servants of corruption: for of whom a man is overcome...

Revelation 3:17 Because you say, I am rich, and increased with goods, and have need of nothing; and know not that you are wretched, and miserable...

that maketh himself poor

Ecclesiastes 11:1,2 Cast your bread on the waters: for you shall find it after many days...

1 Corinthians 4:10,11 We are fools for Christ's sake, but you are wise in Christ; we are weak, but you are strong; you are honorable, but we are despised...

2 Corinthians 4:7 But we have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us.

Revelation 2:9 I know your works, and tribulation, and poverty, (but you are rich) and I know the blasphemy of them which say they are Jews...