A wise son heareth his father's instruction: but a scorner heareth not rebuke.

A wise son heareth his father's instruction; But a scoffer heareth not rebuke.

A wise son heareth the doctrine of his father: but he that is a scorner, beareth not when he is reproved.

A wise son, the instruction of a father, And a scorner, he hath not heard rebuke.

A wise son hears his father's instruction: but a scorner hears not rebuke.

A wise son is a lover of teaching, but the ears of the haters of authority are shut to sharp words.

A wise son is instructed of his father; But a scorner heareth not rebuke.

A wise son is the doctrine of his father. But he who ridicules does not listen when he is reproved.

Heareth - The verb of the second clause is inserted in the first, just as in the next verse that of the first is inserted in the second. Stress is laid upon the obstinacy of the scorner who refuses to hear, not only "instruction," but also the much stronger "rebuke."

A wise son heareth his father's instruction - The child that has had a proper nurturing, will profit by his father's counsels; but the child that is permitted to fulfill its own will and have its own way, will jest at the reproofs of its parents.

A wise son heareth his father's instruction,.... As he should, and has good reason to do; since it must be cordial, faithful, and disinterested, as well as the effect of age and experience. He "asks for it" and "loves" it, as Jarchi supplies the text; he likes and approves of it, is well pleased with it, and delights in it; seeing it tends to his profit and advantage; he "receives" it, as the Targum, so Ben Melech; he listens to and obeys it, and acts agreeably to it, which shows him to be wise; and this is the way to be wiser and wiser. So one that is spiritually wise will attend to and receive the instruction of Wisdom or Christ; who stands in the relation of an everlasting fin, her to his children; whose instruction is the doctrine of the Gospel; which a wise man hears, so as to understand it; to love and like it, and approve of it; cordially to embrace and obey it, and put it in practice; see Matthew 7:24. The word also signifies "correction" (s), because instruction often comes by it; and he that is a wise man will hear the rod and him that has appointed it, and learn to know his mind by it, and receive instruction from it: or is "chastised by his father" (t), and takes it well, Micah 6:9;
but a scorner heareth not rebuke; that is, a son who is a scorner, as the Targum and Aben Ezra; one that makes a mock at sin, and scoffs at religion: such a man will be so far from hearing, attending to, and receiving the rebuke and reproof of his father, that he will scoff also at that; such as were the sons in law of Lot, and the sons of Eli and Samuel. So scornful men, that make a jest of everything that is sacred, will not hearken to the reproof of God's word, to the rebukes of Gospel ministers, or even to the rebukes of Providence, which will issue in their destruction, Proverbs 5:11.
(s) "obedivit castigationem", Baynus, so Gejerus. (t) "Castigatur a patre, vel castigatus patris", Scultens, so De Dieu.

There is great hope of those that reverence their parents. There is little hope of any who will not hear those that deal faithfully with them.

(Proverbs. 13:1-25)
(Compare Proverbs 6:1-5; Proverbs 10:1, Proverbs 10:17).

The proverb Proverbs 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 (= 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).