Fools make a mock at sin: but among the righteous there is favour.

A trespass-offering mocketh fools; But among the upright there is good will.

A fool will laugh at sin, but among the just grace shall abide.

Fools make a mock at trespass; but for the upright there is favour.

The foolish make a mock at guilt: but among the upright there is good will.

Fools make a mock at sin: but among the righteous there is favor.

Fools mock at a guilt-offering, And among the upright, a pleasing thing.

In the tents of those hating authority there is error, but in the house of the upright man there is grace.

Amends pleadeth for fools; But among the upright there is good will.

The foolish will speak mockingly of sin. But grace lingers among the just.

Fools make a mock - The verb in the Hebrews. is singular, the noun plural. The King James Version assumes that the number is altered to individualize the application of the maxim. Others translate it: "Sin mocks the fools who are its victims," i. e., disappoints and ruins them; or, "A sin-offering does but mock the worshippers when they are willfully wicked:" they expect to gain God's favor, and do not gain it. So taken it becomes parallel to Proverbs 15:8; Proverbs 21:7.

Fools make a mock at sin - And only fools would do so. But he that makes a sport of sinning, will find it no sport to suffer the vengeance of an eternal fire. Some learned men by their criticisms have brought this verse into embarrassments, out of which they were not able to extricate it. I believe we shall not come much nearer the sense than our present version does.

Fools make a mock at (f) sin: but among the righteous [there is] favour.
(f) Does not know the grievousness of it, nor God's judgments against the same.

Fools make a mock at sin,.... At sinful actions, their own or others; they make light of them, a jest of them, call evil good, and good evil; take pleasure in doing them themselves, and in those that do them; yea, sport themselves with the mischief that arises from them unto others; they make a mock at reproofs for them, and scoff at those that instruct and rebuke them; and laugh at a future state, and an awful judgment they are warned of, and in a scoffing manner say, "where is the promise of his coming?" Some, as Aben Ezra observes, render it "a sin offering"; and interpret it of the sin offerings and sacrifices under the law, as derided by wicked men; but may be better applied to the sin offering or sacrifice of Christ, who made his soul an offering for sin, to make satisfaction and atonement for the sins of his people; this is mocked at by false teachers, who deny it; and is exposed to derision and contempt by the Papists, by their bloodless sacrifice of the mass, and by their merits and works of supererogation, which they prefer to the sacrifice and satisfaction of Christ. The words may be rendered, "sin makes a mock of fools" (h); it deceives them, it promises them pleasure, or profit, or honour, but gives them neither, but all the reverse;
but among the righteous there is favour: they enjoy the favour of God and man; or "there is good will" (i), good will towards men; they are so far from making a mock at sin, and taking delight in the mischief that comes by it to others, that they are willing to do all good offices unto men, and by love to serve their friends and neighbours: or "there is acceptance" (k); they are accepted with God upon the account of the sin offering, sacrifice, and satisfaction of Christ, which fools mock and despise.
(h) , Aquila & Theodotion in Drusius; "delictum illudit fatuos", Gejerus. (i) "benevoleatia", Montanus, Baynus, Piscator, Mercerus, Gejerus. (k) "Acceptatio", Cocceius, Gussetius.

Foolish and profane men consider sin a mere trifle, to be made light of rather than mourned over. Fools mock at the sin-offering; but those that make light of sin, make light of Christ.

Fools make a mock at sin--or, "Sin deludes fools."
righteous . . . favour--that is, of God, instead of the punishment of sin.

9 The sacrificial offering of fools mocketh;
But between upright men there is good understanding
We may not give to the Hiph. הליץ any meaning which it nowhere has, as, to excuse (Kimchi), or to come to an agreement by mediation (Schultens). So we may not make אוילים the subject (Targ., Symmachus, Jerome, Luther, "fools make sport with sin"), for one is persuaded that אוילים is equivalent to כל אחר מן האוילים (Immanuel, Meri, and others), which would be more admissible if we had מליץ (vid., Proverbs 3:35), or if יליץ did not immediately follow (vid., Proverbs 28:1). Aquila and Theodotion rightly interpret the relation of the component parts of the sentence: ἄφρονας χλευάζει πλημμέλια; and this translation of אשׁם also is correct is we take πλημμέλεια in the sense of a θυσία περὶ πλημμελείας (Sir. 7:31), in which the Judaeo-Hellenic actually uses it (vid., Schleusner's Lex.). The idea of sacrificial offering is that of expiation: it is a penitential work, it falls under the prevailing point of view of an ecclesiastical punishment, a satisfactio in a church-disciplinary sense; the forgiveness of sins is conditioned by this, (1) that the sinner either abundantly makes good by restitution the injury inflicted on another, or in some other way bears temporal punishment for it, and (2) that he willingly presents the sacrifices of rams or of sheep, the value of which the priest has to determine in its relation to the offence (by a tax-scale from 2 shekels upwards). The Tor gives accurately the offences which are thus to be atoned for. Here, with reference to 9b, there particularly comes into view the offence against property (Leviticus. 5:20ff.) and against female honour (Leviticus 19:20-22). Fools fall from one offence into another, which they have to atone for by the presentation of sacrificial offerings; the sacrificial offering mocketh them (הליץ with accus.-object, as Proverbs 19:28; Psalm 119:51), for it equally derides them on account of the self-inflicted loss, and on account of the efforts with which they must make good the effects of their frivolity and madness; while on the contrary, among men of upright character, רצון, a relation of mutual favour, prevails, which does not permit that the one give to the other an indemnity, and apply the Asham- [אשׁם = trespass-offering] Tor. Symmachus rightly: καὶ ἀνάμεσον εὐθέων εὐδοκία. But the lxx confuses this proverb also. Hitzig, with the Syr., follows it and translates:
The tents of the foolish are in punishment overthrown [verfllt];
The house of the upright is well-pleasing [wolgefllt].
Is not this extravagant [ungereimt = not rhymed] in spite of the rhyme? These אהלי [tents] extracted from אוילים, and this בית [house] formed out of בין, are nothing but an aimless and tasteless flourish.

Favour - They find favour both with God and men.