Proverbs 19:25

“But to them that rebuke [him] shall be delight, etc.] That is, such that rebuke in the gate, or openly, in a court of judicature; that reprove delinquents, such as are found guilty of malpractices, and punish them as they ought to be, according to the laws of God and man; they shall have delight in themselves, peace and pleasure in their own minds; or the people shall delight in them, and speak well of them, and think themselves happy under such a just administration; or the Lord shall delight in them, the beauty or sweetness of the Lord shall come unto them, as Aben Ezra explains it; the Lord shall be sweet and delightful to them, and they shall have pleasure in him; and a good blessing…”

“Such is the benefit of reproof; even the simple profit, much more the wise.”

“Words which embrace nearly the whole theory of punishment. If the man who offends is a “scorner,” hardened beyond all hope of reformation, then punish him by way of retribution and example, and let the penalty be sharp, that even the unwary and careless may beware. If the man be “understanding,” then let the punishment take the form of discipline. Admonish, reprove, educate. return to 'Top of Page'”

“Scorner - An obstinate and impudent transgressor. Simple - Who sin thro' ignorance, being possibly drawn to it by the scorner's evil counsel or example. Reprove - A verbal reproof will be more effectual for his reformation, than the severest punishments will be to a scorner. Proverbs 19:26”

“19:25 A mocker is beyond help (see study notes on 1:22; 21:11). A leader should still punish him because the simpleminded will learn a lesson.”

“Smite: Pro 21:11; Deu 13:11, Deu 21:21 beware: Heb. be cunning reprove: Pro 9:9, Pro 9:10, Pro 15:5, Pro 17:10; Rev 3:19 Proverbs 19:26”

“25 The scorner thou smitest, and the simple is prudent; And if one reprove the man of understanding, he gaineth knowledge Hitzig translates in a way that is syntactically inexact: smite the scorner, so the simple becomes prudent; that would have required at least the word ויערם: fut. and fut. connected by ו is one of many modes of expression for the simultaneous, discussed by me at Hab 3:10. The meaning of the proverb has a complete commentary at Pro 21:11, where its two parts are otherwise expressed with perfect identity of thought. In regard to the לץ, with whom denunciation and threatening bear no fruit ( Pro 13:1; Pro 15:12), and perhaps even produce the contrary effect to that intended…”