Questions & Answers
First posted: May 23, 2012
Shouldn't I rebuke a wicked man? I don't understand Proverbs 9:7. I would like for you to explain it to me.
P.S. And what is a blot [, spiritually speaking]?
The verse referred to by the visitor is the following:
"He that reproveth a scorner getteth to himself shame: and he that rebuketh a wicked man getteth himself a blot." (Proverbs 9:7)
The key to understanding this verse lies in the spiritual meaning behind the word "reproveth". This word was translated from the Hebrew verb yasar, which is used 43 times in 38 verses in Scripture. Its 4th appearance is in the following verse, translated as the word "instruct":
"Out of heaven he made thee to hear his voice, that he might instruct thee: and upon earth he shewed thee his great fire; and thou heardest his words out of the midst of the fire." (Deuteronomy 4:36)
Notice how the King James translators felt led to translate yasar as "instruct" in this verse, instead of "chastise", which is how they translated yasar in almost half (21) of all its occurrences. Even though this could be taken as one more King James "mistranslation", a careful reading of the verse makes the translation as "instruct" more than understandable. Notice, for example, how the verse speaks of God's voice coming from above upon people who are supposed to be still and heeding what is being said. This correlates with the ancient concept of teaching, when students would literally sit at the teacher's feet to listen and learn from him. This subtle connection between yasar and teaching is also apparent in yasar's 5th and 6th appearances in Scripture:
"Thou shalt also consider in thine heart, that, as a man chasteneth his son, so the LORD thy God chasteneth thee." (Deuteronomy 8:5)
Both appearances of yasar in the verse above were translated as "chasteneth". Notice how yasar is used here in the context of a father who disciplines his son so that he may learn and grow as a person. Hence, it is no coincidence that the words "disciple" and "discipline" have the same root in English.
The connection between yasar and "instructive discipline" is emphasised by the 7th appearance of yasar in Scripture:
"18 If a man have a stubborn and rebellious son, which will not obey the voice of his father, or the voice of his mother, and that, when they have chastened him, will not hearken unto them: 19 Then shall his father and his mother lay hold on him, and bring him out unto the elders of his city, and unto the gate of his place; 20 And they shall say unto the elders of his city, This our son is stubborn and rebellious, he will not obey our voice; he is a glutton, and a drunkard. 21 And all the men of his city shall stone him with stones, that he die: so shalt thou put evil away from among you; and all Israel shall hear, and fear." (Deuteronomy 21:18-21)
The word yasar was translated as "chastened" in verse 18 above. Notice how yasar is once again used in the context of parents trying to instruct and discipline their children. According to the passage above, if the chastening fails to work, the attitude must go from one of "judgement with the intent to infuse instruction" to one of "judgement with the intent to produce destruction". As a parenthesis, if you are a parent, I strongly recommend that you read this passage to your children, reminding them that the so-called "Old Testament" was not nullified by the Lord's work at Calvary. Try not to tell them that the laws in the Torah now have more of a spiritual significance than a literal one; keep that a secret ... they don't need to know that!
The connection between yasar and "instruction" is further emphasised by the 13th appearance of yasar in Scripture:
"And Chenaniah, chief of the Levites, was for song: he instructed about the song, because he was skilful" (1 Chronicles 15:22)
The word yasar was again translated as "instructed" in the verse above. The word "skilful" was slightly mistranslated from the Hebrew verb biyn, which literally means "to discern, understand, consider". Hence, it has the strong connotation of a person who studies something, mulling it over in his mind until he can discern its essence, all of which points to a "teacher" temperament (because of the teacher's meditative and repetitive nature, the teacher endowment is the one that enables believers to operate in the discernment of spirits). Notice, therefore, how yasar is not used in 1 Chronicles 15:22 in the sense of "physical discipline" but is instead used to speak of an impartation of understanding.
As we have shared before, the teaching ministry is the "weakest" and most "vulnerable" of all. It is the ministry most devoid of "supernatural flare", and it requires a mindset that is at times very repetitive, very rudimentary. As such, a teacher exposes himself in a significant way whenever he (or she) stands before students who are generally "better off" than he is, at least in human terms. A good teacher will generally take a humble and vulnerable attitude as he travails to explain and impart what is inside of him to the students before him; a bad teacher, by contrast, will generally take an arrogant attitude, endeavouring more to assert his greater knowledge than to impart it. Even in anger, a good teacher will try to impart understanding and present an "easily" discernible line of thinking, in the hopes that "someone out there" will have the proverbial "light bulb" light up over his or her head. By contrast, a bad teacher will show little interest in having his students truly learn; instead, he will be more interested in going through the motions and in having his "professorial greatness" praised and unconditionally worshipped. As we have shared before, you can only multiply yourself if you are willing to expose yourself in vulnerability (both in the natural and spiritually). This is why a good teacher constantly finds himself in the need to "expose himself", constantly impelled by the desire to beget someone who will be able to independently produce the same type of knowledge and understanding that he does. He is willing to go around in apparent "circles" and expose himself to potential ridicule from some of his students, if that is what it takes for the willing students to learn something new.
This strong connection between teaching and becoming weak and vulnerable explains why the Spirit of God is so emphatic about the students sitting "below" the teacher, at his feet. Since the good teacher is making himself very vulnerable through the act of teaching, it is important that the students wilfully humble themselves so as to "even the field". Otherwise, the teacher will be like a wide receiver in American football who is going across the field on a crossing pattern and who has the quarterback throw a high pass at him. As you may know, this exposes the wide receiver to a dangerous hit from the defensive backs as he stretches up to catch the ball.
God willing, we will some day post a brief study on how the first 5 commandments in Exodus 20 point to each of the 5 ministries, in the same order that they appear in Ephesians 4:11. Suffice it to say for now that the 5th commandment of "honouring thy father and thy mother" points to the teacher endowment. This commandment is "relatively easy" to obey when you are very young and your parents physically "tower" over you. As you grow taller and stronger, to the point of physically outgrowing your parents in some cases, this commandment goes from being an automatic instinct to a regulation you will be very tempted to break. When you are very small, you are very malleable to the teaching influence from your parents, but, as you grow taller and stronger, it becomes increasingly difficult to "sit at their feet" and learn, especially as you realise that you have become "better" than them in a few ancillary areas such as modern technologies, cultural trends, and physical prowess. As you see your once towering parents begin to "shrivel in vulnerability" before you, you will be tempted to pounce on them and assert your "lordship" over them. This is when you lose all ability to learn from them and when your behaviour becomes abominable before God:
"My son, hear the instruction of thy father, and forsake not the law of thy mother" (Proverbs 1:8)
[The word "instruction" was translated from the Hebrew word muwsar meaning "discipline, chastening, correction", which is derived from the word yasar studied above. This once again emphasises the spiritual connection between yasar and the teaching endowment.]
"26 He that wasteth his father, and chaseth away his mother, is a son that causeth shame, and bringeth reproach. 27 Cease, my son, to hear the instruction that causeth to err from the words of knowledge. 28 An ungodly witness scorneth judgment: and the mouth of the wicked devoureth iniquity. 29 Judgments are prepared for scorners, and stripes for the back of fools." (Proverbs 19:26-29)
[The word "instruction" in verse 27 was also translated from the Hebrew word muwsar mentioned above. Therefore, this passage indicates that, as a child turns away from the teaching of his true parents, he is actually replacing it with a different teaching. The word "words" near the end of verse 27 was translated from the Hebrew word emer, which has the connotation of a "kingly command". Hence, this alternate teaching prompts the child to see his parents as rival kings that should be conquered and humiliated because they are weaker. In other words, this alternate teaching calls the child to pounce on his parents, not because they have erred from the truth but because they are weaker and can be obliterated so as to prove who the true "king" is. The teaching of true parents espouses truth and judgements. The teaching of a child's false "buddies" (as in the case of Rehoboam - 1 Kings 12:10) espouses "power playing"; i.e.- it prompts you to define who is "right" by who is "more powerful". This is how you can determine whether this alternative teaching is from God or not. If it calls you to impartial truth and judgements, it is the teaching of your true parents. If it calls you to take advantage of your "once powerful" parents in their moment of weakness (out of self-aggrandising pride), then it is a false teaching that will set you up for God's revenge against you, for, as the Lord declares in verse 29, He abhors those who reject true instruction merely because of the weakness of the instructors, and He abhors those who opportunistically lash out against those instructors in their moment of vulnerability.]
"Whoso curseth his father or his mother, his lamp shall be put out in obscure darkness." (Proverbs 20:20)
[The word "curseth" was translated from the Hebrew word qalal which literally means "to slight, to treat with contempt or dishonour". Therefore, this passage speaks of people who belittle their parents because they find them "small" and "weak", without recognising the invisible authority in their weak vessels.]
"Hearken unto thy father that begat thee, and despise not thy mother when she is old" (Proverbs 23:22)
[Notice how the Lord speaks of not despising one's "old mother"; this is because she is doubly vulnerable: once for being a woman and once for being old]
"11 There is a generation that curseth their father, and doth not bless their mother. 12 There is a generation that are pure in their own eyes, and yet is not washed from their filthiness. 13 There is a generation, O how lofty are their eyes! and their eyelids are lifted up. 14 There is a generation, whose teeth are as swords, and their jaw teeth as knives, to devour the poor from off the earth, and the needy from among men. 15 The horseleach hath two daughters, crying, Give, give. There are three things that are never satisfied, yea, four things say not, It is enough: 16 The grave; and the barren womb; the earth that is not filled with water; and the fire that saith not, It is enough. 17 The eye that mocketh at his father, and despiseth to obey his mother, the ravens of the valley shall pick it out, and the young eagles shall eat it." (Proverbs 30:11-17)
[Notice that the Lord speaks of a generation that "curses" and "does not bless" its parents (v11), and notice how the Lord begins to speak of this generation "devouring the poor from off the earth and the needy from among men" (v14). This certifies the spiritual connection between honouring one's parents and respecting vulnerability.
Notice also how the Lord speaks of this generation as being pure in its own eyes and not washing away its filthiness (v12). This certifies the fact that, when the Lord speaks of those who "curse their father and do not bless their mother", He is not speaking of anyone who rebels against human "authority" per se, but, rather of people who spitefully belittle true, Godly authority for having placed judgements on them that are not pleasant to their souls. As we have shared before, true authority in Scripture is not determined by human titles but by who executes judgements that uphold the righteous and punish the unrighteous. For those who may remain too stubborn to accept this, remember that Yeshua declared that He would apply the term "my mother" in its truest sense only to someone who did the will of the Father (Matthew 12:50). If this is not enough for the believers in visible authority, also remember that Yeshua declared that He came to "set a man at variance against his father" and "the daughter against her mother" (Matthew 10:35), meaning that the 5th commandment cannot be used as an excuse to demand unconditional submission to human "authority" figures. If all this evidence is not enough, you must also consider the fact that Yeshua said that whosoever is unwilling to "hate his father and mother" for His sake cannot be His disciple (Luke 14:26).]
Notice that, in Proverbs 30:11-17 (quoted above), the Lord associates the generation that dishonours its parents to a deep-seated sense of entitlement; this association is established when He speaks of the leech with 2 daughters that cry "give, give" (v15). The "daughters" speak of the effeminate nature of the entitlement mindset, a mindset that seems "strong" and "manly" because it demands things but which is actually weak and effeminate, since it reveals an inability to forge one's own destiny. As can be discerned from the surrounding context, the first "give" in verse 15 is screamed at the "father", and the second "give" is screamed at the "mother". Hence, we can say that the generation referred to in Proverbs 30:11-17 is a generation of people who believe that they have a right to "inherit stuff" from its parents, all of which points to the Hivite spirit. As we have studied before, the Hivite spirit is an Amalekite spirit that preys on the vulnerability of others in order to take advantage of them. This is the same spirit that prompted Absalom to dishonour his father David (2 Samuel 16:22), and it is the spirit that prompts Korah to pounce on the vulnerable green-horse remnant in order to murder them and "possess" the inheritance of the righteous.
"38 But when the husbandmen saw the son, they said among themselves, This is the heir; come, let us kill him, and let us seize on his inheritance. 39 And they caught him, and cast him out of the vineyard, and slew him." (Matthew 21:38-39)
Because this spirit is inherently weak and effeminate, those dominated by this spirit resort to intricate scheming and to opportunistic pouncing on other people's vulnerabilities in order to get their way. This is why it is very dangerous to let down your guard before them, for it is equivalent to petting a cobra. God's green-horse remnant are called by God to show themselves vulnerable before Korah, but it is only to "reel it in" and trigger its eventual demise (as the Lord did with satan when He allowed Himself to be taken by it to Golgotha). Even though this sacrifice is redemptive in nature, it is not intended to redeem Korah in any way. Instead, it is intended to mercilessly obliterate Korah altogether (Numbers 16:28-35). Just as the Lord had no redemptive purposes for Amalek, He has no redemptive plans for Korah. Therefore, when a teacher exposes himself in vulnerability in order to teach Korah, he is actually operating outside of God's will, no matter how good his intentions may be. Whenever you discern the spirit of Korah, you must immediately "coil back into your shell" (unless you are certain that you are being called to die in its hands), for you are standing in the presence of a venomous serpent that will seek the first opportunity to kill you and rob you of everything, regardless of your generosity towards it. Never engage in protracted "teaching sessions" with Korah, for it does not know how to honour father or mother, and any fatherly instruction or motherly correction will be rejected with contempt and only serve as an opportunity for it to harm you unnecessarily. This is why Moses went silent when Korah came after him (Numbers 16:4-5), and this is why the Lord Yeshua went silent as the serpent wrapped itself around Him to bite Him and strangle Him (Matthew 26:63, Matthew 27:12-14, Isaiah 53:7).
As a parenthesis, it is worth noting that it is no coincidence that the "Occupy Movement" has surfaced in the midst of this perverse generation. Having rejected God's green-horse visitation, this generation tolerated and embraced the spirit of Korah, as shown by its election of the spiritual bastard barack hussein obama. As such, this generation was bound to manifest the leech spirit of Proverbs 30:11-17, the opportunistic spirit of unbridled entitlement that pounces on any sign of vulnerability to "get its way". It is no coincidence, therefore, that the Occupy Movement had so many reported cases of rape, a behaviour typical of entitled Hivites who cannot pass up a vulnerable victim.
To better understand who qualifies as a "scorner" in Proverbs 9:7, we must consider how the Spirit of God uses the word in Scripture. The word "scorner" in Proverbs 9:7 was translated from the Hebrew verb luwts, which literally means, "to scorn, to mock". However, as we shall see, it is also used in a subtly different sense in a few passages. Proverbs 9:7 is the 10th appearance of luwts in Scripture. The first 9 appearance of luwts happen in the following 8 verses:
As we saw above, Proverbs 3:34 is the last verse prior to Proverbs 9:7 that uses the Hebrew word luwts meaning "to scorn":
"Surely he scorneth the scorners: but he giveth grace unto the lowly" (Proverbs 3:34)
The word "lowly" was translated from 2 Hebrew words, anav and aniy; anav is a noun that literally means "poor, humble, afflicted, meek", and aniy is anav's adjective form. Therefore, the word "lowly" has the connotation of weakness and humility. The fact that the Lord emphasises it twice (using 2 Hebrew words) and then contrasts it against the word "scorners" reveals that, in God's eyes, scorners are imbued with a "double portion" of repugnant Amorite pride.
This verse also illustrates a principle that the ignorant pastors of the matriarchal Church refuse to accept and understand, that principle being that scorners must be scorned back. There are times when you will be called by God to stand in silence, but, when you are called to respond, you must be willing to scorn them back. Why? Because, as we saw above, there is Amorite pride behind unrighteous scorning, and the Amorite spirit is a spirit of tallness and strength (Amos 2:9). As the Lord has clearly delineated, you do not "win over" a "strong man" with "sweet love and tenderness". You conquer him by overpowering him and binding him (Matthew 12:29, Mark 3:27, Luke 11:21-22). In other words, the only language that a "strong man" understands is the language of strength.
"He hath shewed strength with his arm; he hath scattered the proud in the imagination of their hearts" (Luke 1:51)
Even though all sin separates us from God, pride is the only sin that drives Him far, far away from us (Psalm 138:6). Pride is the only sin that God cannot "work" with. It is the only sin that causes God to divorce His people because it creates "irreconcilable differences" between His people and God (Matthew 5:32). Once pride sets in, you go from being a "misguided sheep" to a self-declared public enemy of God who has planted his flag on the ground and asserted before all,
"I shall establish my own kingdom in defiance of God's, and I will fight God if He so much as dares to challenge my kingdom's legitimacy. I do not care that my kingdom breeds unrighteousness and death on Earth. I will defend it to the death from God's imposition, for my kingdom deserves to stand on the virtue of the fact that I said so, not on the merits of its righteousness".
Given that the word "satan" literally means "adversary" in Hebrew, we can safely say that pride turns you into a "satan", i.e.- into a son of satan, for you begin to share in the pride that led to satan's condemnation (1 Timothy 3:6). After pride has established itself in your heart, you will be in a state of "chronic" warfare with God. In every encounter you have with God, He will release His strength against you so as to expose your inferiority and bring about your shameful downfall (Isaiah 28:3, Isaiah 25:11, Proverbs 16:18, Jeremiah 49:16, Ezekiel 30:6, Zechariah 10:11). Why? Because, the longer you stand, the more corruption and purposelessness you will seep into creation. When you stand as a stronghold of fleshly pride, you become a "champion" of falsehood on Earth, and, as such, you become a breeding ground for emptiness and death that not only destroys you but everyone around you. This is why God's hatred is stirred against you:
"The fear of the LORD is to hate evil: pride, and arrogancy, and the evil way, and the froward mouth, do I hate" (Proverbs 8:13)
"4 A froward heart shall depart from me: I will not know a wicked person. 5 Whoso privily slandereth his neighbour, him will I cut off: him that hath an high look and a proud heart will not I suffer. " (Psalm 101:4-5)
When God sees a stronghold of pride, He immediately sets Himself against it (in the same way that the stronghold has set itself against Him - James 4:6). He then sets Himself out to plunder and devastate the harbourers of that stronghold, like a strong army that launches itself against an arrogant fortified city to raze it and take all its spoils:
"Thus saith the LORD, After this manner will I mar the pride of Judah, and the great pride of Jerusalem" (Jeremiah 13:9)
[The word "mar" was translated from the Hebrew verb shachath, which literally means "to destroy, spoil, ruin"]
"9 Therefore as I live, saith the LORD of hosts, the God of Israel, Surely Moab shall be as Sodom, and the children of Ammon as Gomorrah, even the breeding of nettles, and saltpits, and a perpetual desolation: the residue of my people shall spoil them, and the remnant of my people shall possess them. 10 This shall they have for their pride, because they have reproached and magnified themselves against the people of the LORD of hosts. 11 The LORD will be terrible unto them: for he will famish all the gods of the earth; and men shall worship him, every one from his place, even all the isles of the heathen." (Zephaniah 2:9-11)
"There is a voice of the howling of the shepherds; for their glory is spoiled: a voice of the roaring of young lions; for the pride of Jordan is spoiled" (Zechariah 11:3)
[The 2 words "spoiled" that appear above were translated from the Hebrew verb shadad, which has the connotation of a violent devastation that leaves behind utter emptiness]
When the Lord encounters the proud, He does not bother to reprove and teach them. Instead, He overpowers them and judges them harshly. If there is anything left after His destructive judgement, He will proceed to teach it and restore it, but this will happen only if the once proud has finally recognised his inferiority and is willing to humble himself before God's truth.
"Lift up thyself, thou judge of the earth: render a reward to the proud" (Psalm 94:2)
"Blessed is the man whom thou chastenest, O LORD, and teachest him out of thy law" (Psalm 94:12)
[The word "chasteneth" was translated from the Hebrew word yasar studied above. Notice, therefore, how Psalm 94 contrasts the way that God treats the proud versus the non-proud. Whereas the proud are judged by God in strength and given their "just desserts" (v2), the non-proud are taught in vulnerability (v12).]
From all of the above, we can conclude that God treats the scorners with ruthless harshness. Due to their pride, the Lord counters their strength with strength of His own, overpowering them so as to humiliate them and render them null. This is why the Lord declares in Proverbs 3:34 that He scorns the scorners. He goes "tit for tat" against them, manifesting His righteous hatred against their pride. This will always happen every time God encounters a scorner. All of this then begs the question, "Why do the scorners often go unpunished, and why aren't their spiritual cities immediately razed and devastated?" The answer is found in a verse we have often mentioned before:
"The heaven, even the heavens, are the LORD'S: but the earth hath he given to the children of men" (Psalm 115:16)
As we have shared before, this verse indicates that what happens on Earth is conditioned on man's will. Hence, God's will is manifested only as men on Earth are willing to act as conduits that enable its manifestation on Earth (Matthew 6:10, Exodus 32:10). Therefore, when your heart is abiding in God's righteousness, His nature begins to flow through you and into the atmosphere around you, and that is when God's intentions come to pass. This means that, when you abide in God's righteousness, you will begin to scorn the scorners. Instead of acting in vulnerability and trying to teach them, you will work to topple the scorners' pride, humiliating them and devastating them spiritually until they look like laughable fools. As you do this, you will not be moved by fleshly "resentment" or "bitterness". Instead, you will be moved by a righteous sense of indignation that is not predicated on personal interests. That is when the wrongs and unrighteousness that have stood for ages unchallenged are finally overthrown, paving the way for God's Righteous Kingship to finally emerge. The longer people hesitate to act in God's nature, the longer unrighteousness stands and the longer God's Kingship is delayed. Thus, to not scorn the scorners actually hinders God's will, for, when you allow His will to flow, you will inevitably be prompted to scorn the scorners and devastate their pride, and that is when all the passages such as Isaiah 28:3, Isaiah 25:11, Ezekiel 30:6, and Zechariah 10:10 mentioned earlier come to pass.
Based on the first 10 appearances of luwts in Scripture, we can say that a scorner has the following spiritual traits:
The 4 spirits above are shown in teal in the triangle of evil below:
Notice how these spirits comprise the left-hand side of the triangle, which evidences the "radical leftist" nature of scorners. Distorted by an advanced degradation of the Canaanite spirit and impregnated with a strong stench of Amorite pride, scorners are the ultimate promoters of leftist, soul-centred queendoms that claim to be the fulfilment of (Hittite) prophecy and who offer a Hivite Nirvana of easy retirement.
The 4 spirits that scorners are associated with create a veritable zoo of unclean animals when they combine with each other, as shown by the list below:
According to Proverbs 9:7, whoever tries to teach a scorner will "get to himself shame". The phrase "get to himself" was translated from the Hebrew verb laqach, which literally means "to take, lay hold of, seize, acquire", and is at times used in Scripture to mean "to marry, take a wife". Hence, it has the connotation of "possessing an inheritance" and "entering into a long-term covenant". All of this correlates with the Hivite spirit of unrighteous inheritance, which, as we have studied before, is prone to crafting long-term covenants that they embroil others in so as to obtain long-term benefits from them (as in the case of the Hivites of Joshua 9).
"25 This is thy lot, the portion of thy measures from me, saith the LORD; because thou hast forgotten me, and trusted in falsehood. 26 Therefore will I discover thy skirts upon thy face, that thy shame may appear." (Jeremiah 13:25-26)
Notice how the Lord speaks of a disappointing inheritance in verse 25. Notice also how the Lord associates the word qalown with someone whose very private nakedness is suddenly exposed for all to see. As we have seen above, the Lord is a "tit-for-tat" retaliator against scorners, meaning that He does to them what they do to others. Hence, we can conclude from the word qalown in Proverbs 9:7 that scorners are "skirt lifters" who savour the opportunity of exposing the intimate nakedness of the righteous so as to humiliate them and establish dominion over them. This is why leftist scorners such as barack hussein obama are so prone to seeking and fabricating shame-inducing dirt on all their political opponents.
Since scorners are radical promoters of the soul matriarchy, they are "female" souls who reject the covering of the "male" spirit, meaning that they are always walking around "naked". Because of their Amorite pride and Hittite deceit, they convince themselves into thinking that they are "fully clothed" despite their blatant nakedness. As defenders of shameful, brazen nakedness, they are like mobile antennae broadcasting shame wherever they go, propagating that shame to anyone who so much as "embraces" them in the slightest way. These are the people that the Spirit of God is referring to in the following passage:
"18 How that they told you there should be mockers in the last time, who should walk after their own ungodly lusts. 19 These be they who separate themselves, sensual, having not the Spirit. 20 But ye, beloved, building up yourselves on your most holy faith, praying in the Holy Ghost, 21 Keep yourselves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life. 22 And of some have compassion, making a difference: 23 And others save with fear, pulling them out of the fire; hating even the garment spotted by the flesh." (Jude 1:18-23)
[Notice how verse 18 speaks of "mockers" (i.e.- "scorners"), and notice how verse 23 speaks of hating even their undergarments blemished by the flesh, which points to how contaminated their very presence is. The fact that the Lord speaks of their contamination in verse 23 is no coincidence, since the number "23" is a pastoral number, and these mockers are fully immersed in the contamination of Canaanite pastoring.
The fact that the Lord speaks of these mockers in the context of the latter-day manifestation of His remnant army (Jude 1:14-15) emphasises the fact that, as the Church finally aligns itself with His will, an inevitable confrontation with these mockers will ensue, a confrontation that the soulish, "all-we-need-is-love" Church has refused to recognise.
It is worth noting that verses 22 and 23 are speaking of the "cream of the crop" amongst the mockers, i.e.- the least contaminated of the bunch who stand a slight chance of redemption. Even so, it must be remembered that verses 22 and 23 are said after clearly establishing in verses 14 and 15 that all these things are to be done in the context of a "ruthless" army (Joel 2:1-6) that executes the long-awaited judgements of God. Whatever "mocker" is found "barely alive" after the harsh judgements have been applied can then be rescued; even so, this rescuing must be done with a great deal of caution, as when you handle extremely toxic material (for that is what mockers are to God).]
It is worth mentioning that the word qalown translated as "shame" in Proverbs 9:7 is derived from the verb qalah meaning "to disgrace, dishonour, lightly esteem". The 2nd appearance of qalah in Scripture is in the following verse, translated as "setteth light":
"Cursed be he that setteth light by his father or his mother. And all the people shall say, Amen." (Deuteronomy 27:16)
Notice therefore how this emphasises the spiritual connection between scorners and those who are quick to violate the 5th commandment ("honour thy father and mother"), which, as we shared above, reveals the scorners' inherent disdain for teachers. This disdain of theirs makes any effort to teach them counterproductive and unpleasant to God.
The fact that the first 2 appearances of qalah are in Deuteronomy further emphasises its connection to the teaching ministry, since Deuteronomy is the "teacher" book in the Torah:
The "silent" reference to the teaching ministry in the first part of Proverbs 9:7 is also reinforced in a different way. As we shared above, the word "reproveth" at the beginning of Proverbs 9:7 was slightly mistranslated from the Hebrew word yasar. As we also saw above, this word is strongly connected to teaching, meaning that it is actually the Hebrew equivalent of the Greek word epitimao that is correctly translated as "rebuke" in 2 Timothy 4:2. As we saw when we studied that verse, teachers are "rebukers" by nature, capable of rebuking "runaway emotions" engendered by Hittite deceit. This is why teachers are ideal to get people to "put their feet back on the ground" of reality. With scorners, however, this rebuking ability does not work because they are too arrogant to want to come back down to "earth", and they will be quick to attack and destroy any teacher who tries to rebuke them, for, as we shared above, teachers must make themselves vulnerable before their students in order to perform their "teacher duties", whether those duties be rebuking or otherwise, and scorners love to rape the vulnerable.
If you meditate on the verses in Scripture that use the word yasar, you will notice that it has a subtle but distinctive connotation of judgement, which therefore points to the apostolic ministry. This means that yasar can be taken to refer to a teacher behaving "apostolically", exercising judgements against the spirits that are hindering the learning growth of the student. Since yasar is a teacher-apostle word, we can say that it points to the red horse of the Apocalypse, for, as we have shared before, red-horse riders are "teacher-apostles". The red horse is a horse of "contentious debate" which prompts the humanly weaker teachers of the Truth to face off against the "better credentialed" teachers of human traditions. Therefore, we can conclude that the Lord is declaring in Proverbs 9:7 that, when you identify a scorner, you must be sure not to go into "red horse" mode because scorners are not "misguided teachers" or "misguided students" who need rebuking. They are vicious animals who will lunge at your neck to savage you the moment you expose yourself during any type of "debate". Scorners are not "Cain"s who can be warned of their stupidity (Genesis 4:6-7). They are Hivite Korah's already consecrated unto destruction by God, and, as such, they must be treated from the spiritual perspective of the 4th, 5th, and 6th seals of the Apocalypse. The 4th seal is when you bait them into killing you; the 5th seal is when you await in "silence" and clamour for God's vengeance whilst in your "hibernation bubble", and the 6th seal is when you unleash God's vicious vengeance against them, humiliating them, scorning them, tearing down their proud stronghold and shaming them before all. The Lord will let you know which "seal" you are in depending on the specific scorner and the surrounding circumstances.
The key to understanding the second part of Proverbs 9:7 ("he that rebuketh a wicked man getteth himself a blot") lies in the word "rebuketh, which was translated from the Hebrew word yakach. This word's first appearance in Scripture is in the following verse, translated as "reproved":
"And unto Sarah he said, Behold, I have given thy brother a thousand pieces of silver: behold, he is to thee a covering of the eyes, unto all that are with thee, and with all other: thus she was reproved." (Genesis 20:16)
Because of the matriarchal spirit that permeates most translators, the verse above is one of the most butchered by translators in all of Scripture. Ironically, the King James version is one of the few that actually comes close to the correct translation. As you may see in the commentaries on this verse at bible.cc, what this verse is actually describing is Abimelech scolding Sarah for not having been forthright about her husband Abraham. As you may know, Genesis 20 speaks of Abimelech taking Sarah to be his wife because Abraham and Sarah (out of Girgashite fear) had both covered up the fact that they were married, saying only that they were brother and sister (which was technically true since Sarah was Abraham's half-sister). After God intervenes and prevents Abimelech consummating a marriage to Sarah, Abimelech returns Sarah to Abraham, and reminds Sarah that Abraham was a "covering of the eyes" for her, meaning that, as her husband, Abraham had the spiritual authority and responsibility to protect her from the interested eyes of others, something that Sarah had belittled. According to some commentators, the last part of the verse should be translated to read "and with all of this, she was reproved".
Interestingly enough, most other translations butcher this verse and give it a completely different meaning that actually turns this verse into a "vindication" for Sarah. The spiritual reason for this is that their pastoral-matriarchy souls find it difficult to inculpate Sarah for belittling her male covering. This verse is a spiritual indictment from God against the "female" soul that tries to nullify the covering of the "male" spirit, and it also indicts those who feel entitled to possess souls that are not theirs. As Abimelech emphasises the right of Abraham to protect Sarah from him, he is speaking out against the pastors who subliminally undermine the "covering authority" within households, subtly claiming that their spiritual authority overshadows the authority of any individual within the congregation. This is why those who are "Canaanite pastoral" in their hearts will have an inherent desire to twist Genesis 20:16 in such a way that it goes from being an indictment of the uncovered "female" soul to a vindication of it, and they will also feel compelled to silence the "judgemental" voice of Abimelech for emphasising the spiritual authority of the individual Abraham over his own.
From all of the above, we can safely conclude that, in Genesis 20:16, the Holy Spirit uses yakach in the sense of scolding someone who "should have known better". In other words, yakach is not used in the sense of trying to teach someone something new that the other person had "no idea" about; instead, it is used to emphasise a very basic principle that the other person (in this case, Sarah) already knew but had disregarded on purpose. The idea of the husband being a "covering of the eyes" for the wife was nothing new to Sarah. It was a principle everyone in those days was very aware of. The "wrongness" of a man sleeping with someone else's wife was no "innovative revelation" either. Even so, Sarah was willing to continue with the charade and commit adultery so as to "save" her own skin, and even Abraham's, thinking more from an "emotional" perspective than an "objective judgements" perspective. She did not trust and respect Abraham's covering enough, allowing herself to think that Abimelech's covering could somehow overshadow Abraham's. This is why she went along with Abraham's cowardice without questioning it, and she was willing to soil her body and start a new life as the wife of a king, knowing in her knower that it was all too wrong.
The second appearance of yakach in Scripture is in verse 25 of the following passage, translated as "reproved":
"25 When Abraham reproved Abimelech about a well of water that Abimelech's servants had seized 26 Abimelech said, 'I do not know who has done this thing; you did not tell me, and I have not heard of it until today.'" (Genesis 21:25-26)
Notice how yakach is once again used to refer to someone being scolded over a "basic", well-established principle. Abimelech's servants did not need 7 years in seminary school and a doctorate in ethics to know that seizing someone else's well amounted to stealing and was wrong. This is why Abraham "reproves" (yakach) Abimelech, thinking that Abimelech was "in on the theft" even after he and Phicol had "signed" a "harmony pact" with Abraham a short time earlier (Genesis 21:22-24).
As we have shared before, there are two types of judgements: bronze judgements and iron judgements. Bronze judgements are formative judgements that propel believers to new levels of growth, meaning that they are applied to us even if we are "sinless" and have done nothing "wrong". Iron judgements, on the other hand, are corrective judgements that come upon us for having done something that we clearly knew was wrong. As we have also shared before, pastors are naturally endowed with the ability (and responsibility) to execute iron judgements on others, which is what the Holy Spirit refers to by the word "reprove" in 2 Timothy 4:2. Therefore, we can conclude that the word yakach has the connotation of "pastoral correction and reproof", meaning that it is better translated as "reprove" (rather than "rebuke", as was done by the KJV translators in Proverbs 9:7). The connotation of "pastoral reproof" in yakach is emphasised in its 8th appearance in Scripture, where it is translated as "chasten":
"I will be his father, and he shall be my son. If he commit iniquity, I will chasten him with the rod of men, and with the stripes of the children of men" (2 Samuel 7:14)
The word "rod" above was translated from the Hebrew word shebet, which, as we have shared before, is used in Psalm 23 to refer to the rod of a shepherd (i.e.- a pastor). This emphasises the connection between yakach and the pastoral endowment. Whereas the word yasar (studied above) has the connotation of "mental rebuke", yakach has the connotation of strikes that cause emotional and/or physical pain, as when a rod strikes a person. This connection to pain is illustrated in the following verse, where yakach is translated as "chastened":
"He is chastened also with pain upon his bed, and the multitude of his bones with strong pain:" (Job 33:19)
The word yakach also appears in the following verse, translated as "correction":
"Art thou not from everlasting, O LORD my God, mine Holy One? we shall not die. O LORD, thou hast ordained them for judgment; and, O mighty God, thou hast established them for correction." (Habakkuk 1:12)
Notice how the verse above illustrates the 2 types of judgements. The "judgement" (mishpat in Hebrew) "ordained" by God refer to formative bronze judgements, as when a school ordains a curriculum that the student must progress through, and the "correction" (yakach in Hebrew) "established" by God refers to the corrective actions that are executed along the way to maintain the "student" in line with the ordained growth "curriculum". The ordained mishpat is apostolic in nature, and the established yakach is pastoral in nature.
The word yakach also appears in verse 26 of the following passage, translated as "reprover":
"24 Then the spirit entered into me, and set me upon my feet, and spake with me, and said unto me, Go, shut thyself within thine house. 25 But thou, O son of man, behold, they shall put bands upon thee, and shall bind thee with them, and thou shalt not go out among them: 26 And I will make thy tongue cleave to the roof of thy mouth, that thou shalt be dumb, and shalt not be to them a reprover: for they are a rebellious house. 27 But when I speak with thee, I will open thy mouth, and thou shalt say unto them, Thus saith the Lord GOD; He that heareth, let him hear; and he that forbeareth, let him forbear: for they are a rebellious house." (Ezekiel 3:24-27)
The word "rebellious" in verse 26 was translated from the Hebrew word meriy, which is derived from the word marah meaning "bitter". As we have studied before, bitterness stems from a rejection of judgements; righteous bitterness stems from a strong rejection of unrighteous judgements, and unrighteous bitterness stems from a strong rejection of righteous judgements. Therefore, the word "rebellious" in verse 26 speaks of people who know what God's judgements are and still refuse to accept them, hating them with such bitterness that they actively set themselves out against them. Since they know the judgements but refuse to abide by them, they would be prime candidates for corrective (yakach) judgements. However, the Lord tells Ezekiel to be silent and not to issue these corrective judgements against them. Why? Because their stronghold of pride makes any effort of pastoral correction a waste of time. If you apply the "curriculum" analogy mentioned earlier, you can say that these people are no longer enrolled students who need "remedial classes". Instead, they are students who have quit the school and have organised themselves to destroy the school they are so bitter against. There might be some amongst them who may be willing to be "pastorally corrected", but they are few and far between. For those isolated cases, the Lord will prompt you to emerge from your silence and speak pastoral correction so that those who want to hear may hear and those who want to forbear God's word may forbear it (v27). We must therefore be sensitive and "know when to scold them and when to fold them".
According to Proverbs 9:7, we must "fold them" when dealing with the "wicked". The word "wicked" was translated from the Hebrew word rasha. To get a better sense of this word, we must consider how it is used in passages of Scripture such as the following, translated as "wicked":
"And Abraham drew near, and said, Wilt thou also destroy the righteous with the wicked?" (Genesis 18:23)
"And Pharaoh sent, and called for Moses and Aaron, and said unto them, I have sinned this time: the LORD is righteous, and I and my people are wicked " (Exodus 9:27)
"1 If there be a controversy between men, and they come unto judgment, that the judges may judge them; then they shall justify the righteous, and condemn the wicked. 2 And it shall be, if the wicked man be worthy to be beaten, that the judge shall cause him to lie down, and to be beaten before his face, according to his fault, by a certain number." (Deuteronomy 25:1-2)
"31 If any man trespass against his neighbour, and an oath be laid upon him to cause him to swear, and the oath come before thine altar in this house: 32 Then hear thou in heaven, and do, and judge thy servants, condemning the wicked, to bring his way upon his head; and justifying the righteous, to give him according to his righteousness. " (1 Kings 8:31-32)
Notice how these passages use the word "wicked" (rasha in Hebrew) as an antonym to the word "righteous". Notice also how it is used in the context of a judgement being made or a judgement being evidenced. In Genesis 18:23 above, for example, Abraham is speaking in the context of the impending judgement on Sodom and Gomorrah. In Exodus 9:27, it is used as Pharaoh becomes aware (at least for a short moment) that the judgement plagues on Egypt were evidencing Egypt's unrighteousness. In Deuteronomy 25:1-2, it is used in the context of a judge judging between men. In 1 Kings 8:31-32, it is used in the context of God judging between men when an oath is involved. Hence, we can conclude that the word rasha speaks of someone operating in unrighteousness who has been arraigned and is in the midst of a definitive judgement that decides his or her fate.
Combining all of the above, we can conclude that, when Proverbs 9:7 speaks of "reproving the wicked" (yakach rasha), it is speaking of applying pastoral correction to an unrighteous person who has not only rejected God's judgements but has become bitterly (meriy) opposed to them, to the point of being in the midst of a "definitive trial". At this point, any word of "correction" to the defendant is useless because there is no change in future behaviour that can "cancel" the trial once it starts. The rasha person may have had an opportunity to correct his behaviour in the past to avoid the arrest and trial, but he became so proactively opposed to God's judgements that he "used up" all the time for reformation that was available to him; therefore, he must now be exposed to apostolic judgements of a very definitive and destructive nature. Said in a way that is repulsive to the matriarchal reader, the rasha person must now be exposed to "curse judgements".
"23 Therefore if thou bring thy gift to the altar, and there rememberest that thy brother hath ought against thee; 24 Leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift. 25 Agree with thine adversary quickly, whiles thou art in the way with him; lest at any time the adversary deliver thee to the judge, and the judge deliver thee to the officer, and thou be cast into prison. 26 Verily I say unto thee, Thou shalt by no means come out thence, till thou hast paid the uttermost farthing." (Matthew 5:23-26)
Notice that the "arraignment" process must be initiated by someone on Earth. Even when the order of arraignment has been decreed in Heaven, its activation on Earth requires someone on Earth finally saying "Enough!" and delivering the accused to the judge (v25). This is a principle that the self-righteous, matriarchal Church is too stubborn to understand, for which reason she shares in the cursing that those they defend are subject to.
As we saw above, there is a strong anti-judgement bitterness in the rasha people that we must not reprove. As we have studied before, this points to the Canaanite spirit, which, as we have also shared before, surfaces when the pastoral endowment goes bad. Hence, we can say that the rasha people of Proverbs 9:7 are Canaanite "pastors" who have united against the Lord's judgements (when using the word "pastor", we are referring to spiritual traits, not just to people with a specific organisational title). Therefore, any attempt to "reprove" (yakach) rasha people would be tantamount to one "pastor" trying to "talk sense" into another, very rebellious "pastor". The problem with this is that the pastoral endowment is designed to, among other things, foster "soul communion". Thus, if someone comes in "pastoral, corrective mode" to speak to a rebellious pastor, there will be a natural tendency for the soul of the correcting "pastor" to empathise with the rebellious pastor, to the point that the correcting "pastor" will begin to yield to (and even side with) the rebellious pastor, especially as the atmosphere of "pastoral, soul communion" between the two settles in. This means that the attempt at "pastoral correction" will end up backfiring; instead of it winning a bad pastor over to the "good side", it will end up winning a good pastor over to the "dark side".
The above is certified by the word "blot" that appears at the end of Proverbs 9:7, which was translated from the Hebrew word m'uwm. To understand the spiritual meaning of this word, we must consider how the Holy Spirit uses it in other passages of Scripture. The first time it is used is in the following verse, translated as "blemish":
"Speak unto Aaron, saying, Whosoever he be of thy seed in their generations that hath any blemish, let him not approach to offer the bread of his God." (Leviticus 21:17)
Notice how the "blemish" acts as a hindrance to contact and interaction with God. This is emphasised by the following verse, where m'uwm is again translated as "blemish":
"But whatsoever hath a blemish, that shall ye not offer: for it shall not be acceptable for you." (Leviticus 22:20)
As we have shared before, the difference between animals and humans is that animals are souls without a spirit. Therefore, the reference to a "blemished animal" emphasises the fact that this "blemish" lies on the soul and is strongly related to soulish interactions where the Spirit is relegated to a submissive plane.
The last verse prior to Proverbs 9:7 where m'uwm appears is verse 7 of the following passage, translated as "blot":
"7 If my step hath turned out of the way, and mine heart walked after mine eyes, and if any blot hath cleaved to mine hands; 8 Then let me sow, and let another eat; yea, let my offspring be rooted out." (Job 31:7-8)
Notice how Job speaks of the m'uwm "cleaving to his hands", which carries the connotation of something acquired through contact with a contaminated object.
From all of the above, we can conclude that the "blot" (the m'uwm) of Proverbs 9:7 refers to the contamination that a "good pastor" exposes himself to when trying to apply pastoral reproof (yakach) on a committed Canaanite "pastor" (rasha). Instead of converting the rebellious Canaanite, the good pastor will become enveloped in soulish communion and end up being swayed by the Canaanite pastor. Why? Because the rasha pastor is acting from a proactively unrighteous position of Amorite pride, and, as such, he is operating from a position of strength and conquest, as opposed to the good pastor, who is operating from a weaker position of maternal reproof. Therefore, the good pastor becomes susceptible to "animal" (i.e. soulish) parameters where "soul identification" with the "fellow pastor" begins to override the Spirit's demand for judgements against the recalcitrant pastor.
As the pastoral interaction with the "wicked" men causes you to empathise with them, you will unwittingly be siding with their unrighteousness and opposing God, and you will therefore share in their punishment. As we have studied before, this is precisely what happened to Moses, for which reason he was banned from the Promised Land along with the wicked generation that he chose to side with. By contrast, the 5 wise virgins in the Lord's parable (Matthew 25:1-13) knew that the time for repentance for the 5 foolish virgins had already come and gone. Any effort to aid them would have been futile, and it would only have caused the 5 wise virgins to share in the foolish virgins' fate (Matthew 25:8-9). This is why the 5 wise virgins chose not to empathise with the "plight" of the 5 foolish virgins, leaving them to face their sentencing.
To make a brief summary of all of the above, we can represent Proverbs 9:7 in a table such as the one below:
"He that reproveth a scorner getteth to himself shame: and he that rebuketh a wicked man getteth himself a blot." (Proverbs 9:7)
Notice that we flipped the words "reprove" and "rebuke" in the table. As we studied above, the KJV translators correctly translated the word yakach as "reprove" in other verses, but chose for some reason to change the translation to "rebuke" in Proverbs 9:7. As we also studied above, the spiritual connotation of the verbs yasar and yakach in Proverbs 9:7 make it evident that they correspond to the words "reprove" and "rebuke" (of 2 Timothy 4:2) respectively, not the other way around.
As we studied above, to "rebuke" speaks of a "judging teacher" and to "reprove" speaks of a "judging pastor"; a "scorner" is a "radical, mocking leftist" and a "wicked man" is an "arraigned, unrighteous Canaanite"; "shame" speaks of "having one's vulnerability taken advantage of and exposed" and a "blot" speaks of "contamination by pastoral communion". Combining all of this, we can "convert" the table above to the following:
Notice that both the "rebuking" and the "reproving" of Proverbs 9:7 point to the 2 "female" ministries of pastor and teacher. Therefore, the Lord is declaring that, when it comes to "scorners" and "wicked man", it is unwise to minister to them in the "female" endowments, for such people will take advantage of that "female" weakness to nullify and destroy you. When you engage with such people, you must do so from a very "male" perspective, judging apostolically, launching prophetic attacks and counterattacks, and exercising evangelistic domination over them.
As we shared above, the "scorner" is an embodiment of the Korah spirit, and, since Korah is the enemy of the 4th-seal green horse, we can conclude that the appropriate way to deal with a scorner can take one of 3 forms:
When dealing with a "wicked" man, you must remain aware that he has been arraigned by God and that all he can expect is to be sentenced by God and pay the consequences of his unrighteousness. If you are not mindful of this, you will allow the "pastoral" side of the wicked man to link up with yours, and you will end up sharing in his punishment. When beholding a rasha person, you must see him for what he is: a recalcitrant Canaanite who is proactively standing against God. Therefore, the only way to approach him is to curse him unto destruction (as shown by Scripture). Canaanite behaviour always draws the curse of God's Spirit (Numbers 21:1-3), meaning that any Canaanite elements must always be cursed. However, when those Canaanite elements "metastasise" in the person (by the person's own choice), the curse of the Spirit stops being a redemptive "death sentence" over specific parts of the person's soul and becomes a definitive "death sentence" over the entire person.
One thing worth noting when it comes to rasha men is that they usually come in packs. Because of their strong Canaanite nature, they usually promote and feed off of soul communion, which often causes them to operate in groups bonded by emotionalism (this also tends to happen with scorners due to their radical left-handedness). As a result, when you embark on the proper task of cursing rasha men, you will usually end up cursing entire groups of people who share and proliferate the same set of rasha principles. Because of their Canaanite, "pastoral" nature, rasha attitudes are inherently contagious. Once they reach a significant group of people, those attitudes begin to spread like wildfire, destroying callings and eternal value along the way. This is why rasha people must be cursed unto destruction.