Scorn
Scorn
SCORN.Of scorn pure and simple there is remarkably little trace in the recorded words and actions of Jesus Christ. Whereas other teachers of lofty morality have usually treated with some contempt those who made no effort to approach their ideals, Christs attitude towards the sinner was uniformly one of sympathetic help. He alone recognized the intimate relation which exists between the Creator and the human race, and His knowledge of this relation and of the possibilities of each individual prevented Him from despising man, whom the Father had made in His own image, however much that image might have been defaced. Thus it is that we never find Him using sarcasm, a form of scorn calculated to wound rather than to improve. Even the of Socrates, the affected self-depreciation which threw ridicule upon the egotism of others, has no counterpart in the Gospels. When Jesus used scorn, He employed it as a skilled physician, who wounds with the intention of healing. It is thus that He uses it to the Pharisees, whose cloak of self-righteousness needed to be pierced through with some sharp weapon, if they were to be brought to the state of mind in which they might be capable of any improvement.
1. The scorn of contempt.A single word of unmitigated contempt is recorded by St. Luke as used by Christ. It occurs in His answer to the threat used by certain Pharisees of danger from Herod Antipas (Luk 13:31-32). Go ye, He said, and tell that she-fox. The phrase is certainly surprising at first sight, and unlike any other phrase employed by our Lord, not even excepting His comparison of the scribes and Pharisees to whited sepulchres, serpents, and offspring of vipers (Mat 23:27; Mat 23:33). The fact of the word being in the feminine gender is perhaps only an accident. The word is found, it is true, in the masculine gender in Son 2:15, but it is generally found in the feminine, e.g. Jdg 1:35, 1Ki 21:10, Mat 8:20, Luk 9:58. The fox was and is a type of knavish craftiness. The particular offence of Herod on this occasion was his crafty endeavour to get rid of an influential preacher of righteousness by uttering a threat by the mouth of others, which he had not the courage himself to carry into effect. He was unwilling to add to the unpopularity caused by his treatment of John the Baptist by a repetition of it in the case of Jesus. No doubt the general character and conduct of Herod helped to suggest the application of the expression,his unscrupulous nature (Luk 3:19 ), his tyranny (Luk 13:31), his weakness (Mar 14:9), his profession of Judaism, combined with his heathen practices, his adultery and incest, and his murder of the prophet John. Such is the character which elicits the one recorded word of contemptuous scorn from the lips of Jesus.
2. The scorn of denunciation.While remarkably free from any contempt for those people who had ideals and failed to reach them (e.g. the young man with great riches and the Apostle Peter), or for those who from lack of any ideal were for the time outcast from society (e.g. the despised publicans, Mar 2:15-17), He showed clearly His contempt for all religious professions and practices which were not of the heart. The vain practices of devotees, says Renan, the exterior strictness which trusted to formality for salvation, had in Him a mortal enemy He preferred forgiveness to sacrifice. The love of God, charity, and mutual forgiveness were His whole law. Yet in all His dealings with the systems of the scribes and the teaching of the legal doctors, His words bear little trace of mere contempt, but rather of stern denunciation. His attitude was defined at a comparatively early stage during the ministry in Northern Galilee, when He gave His definition of moral defilement (Mat 15:11, Mar 7:15) by saying, Not that which goeth into the mouth defileth the man; but that which proceedeth out of the mouth, this defileth the man. This attitude culminated in the sublime anti-Pharisaic discourse in which the foibles and vices of a degenerate piety were depicted with prophetic plainness and scornful denunciation (Matthew 23; cf. also Mar 12:38-40 and Luk 20:45-47).
3. The scorn of silence.Of all the occasions of scorn displayed by Jesus, none are more marked than those when He met mere captious questions and criticism either by a definite refusal to answer, or by absolute silence. Such an instance is recorded (Mat 21:23-27) when Jesus met the question of the chief priests and scribes, By what authority doest thou these things? with a counter question, and on their refusal to answer declined in turn to reply to their question. Still more impressive was the silent scorn with which He met His accusers at the various stages of His trial, refusing in turn to answer the accusation of false witnesses (Mat 26:60-63, Mar 14:61) and the questions of the chief priests and elders (Mat 27:12, Mar 15:3; Mar 15:5), of Herod (Luk 23:9), and lastly of Pilate himself (Mat 27:14, Joh 19:9).
In comparing these instances, we find no word used simply for the purpose of causing pain. The contemptuous expression used on the occasion of Herods threat is, we have seen, amply justified by the character of the man, and destined to hold up to reprobation so paltry a device and so wretched a personality. In the rest His silence is an expression of His own dignity, and of His refusal to give an answer to questions and charges which were not intended to bring the truth to light, but merely to raise unreasonable prejudice; while His severe attacks on the character of those who were too blinded by their imaginary virtues to try to amend their lives, are wonderful instances of a scorn unmarred by ill-nature and untainted with cynicism.
On scorn of which Christ was the object, see artt. Despise, Mockery, Reproach.
T. Allen Moxon.
Fuente: A Dictionary Of Christ And The Gospels
Scorn
skorn: Fox Talbot connects this English word with the Danish skarn, dirt, ordure mud, mire. As distinguished from such words as mock, deride, scoff, all of which refer specifically to the various ways in which scorn finds outward expression, scorn itself denotes a subjective state or reaction.
Further, this state or reaction is not simple but complex. It includes a sense of superiority, resentment, and aversion. This reaction occurs when one is confronted with a person or a proposition that by challenging certain things for itself evokes a vivid sense of one’s own superiority and awakens mingled resentment, repulsion and contempt by the hollowness of its claims and its intrinsic inferiority or worse. Scorn is a hotter, fiercer emotion than disdain or contempt. It is obvious that scorn may – indeed, it not uncommonly does – arise in connection with an not grounded, arrogant sense of self-esteem.
The word, outside of the phrase laugh to scorn, is found only in the Old Testament, and then only 4 times (Est 3:6; King James Version, Psa 44:13; Psa 79:4; Hab 1:10), and it represents three different Hebrew words for none of which it is a suitable rendering. The two words thought scorn in Est 3:6 represent but one in Hebrew, namely, bazah, for which disdain would be a nearer equivalent. In Hab 1:10 (the King James Version) the word translated scorn is mishak, an object of laughter, laughing-stock. In Psa 44:13; Psa 79:4 the Hebrew word is laagh from a root, probably meaning to stutter, stammer, for which mocking is a better English equivalent. In the King James Version Job 34:7; Psa 123:4, laagh is rendered scorning. (the rendering given in Pro 1:22 to lacon, a word from a totally different root and one much more nearly approximating the fundamental idea of the English word Scorn. In Pro 29:8 and Isa 28:14 lacon is rendered scornful).
As a verb the word is the translation given to la’agh, to mock (2Ki 19:21 parallel Isa 37:22 Job 22:19; Neh 2:19; Psa 22:7, all laugh to scorn); kalas = to scoff (Eze 16:31, margin Greek: scoffeth, but text still scorneth); for the noun cehok, laughter (Eze 23:32); sahak = to laugh, laugh at (Job 39:7, Job 39:18; 2Ch 30:10), with the noun sehok, laugh to scorn (the Revised Version (British and American) laughing-stock, Job 12:4); luc = to scoff (as used in ethical and religious connections) (Job 16:20; Pro 3:34; Pro 9:12, all scoff in the Revised Version (British and American)); in Pro 19:28 the Revised Version (British and American), not happily, mock at. the Revised Version (British and American) is warranted in substituting scoff for scorn because the context indicates some form of outward expression of the scorn.
The Revised Version (British and American) always (except Job 12:4; Sirach 6:4; 1 Macc 10:70) retains laugh to scorn (2Ki 19:21; 2Ch 30:10; Neh 2:19; Job 22:19; Psa 22:7; Isa 37:22; Eze 16:31; Eze 23:32; 2 Esdras 2:21; Judith 12:12; The Wisdom of Solomon 4:18; Sirach 7:11; 13:7; 20:17; Mat 9:24; Mar 5:40; Luk 8:53). The verb in Apocrypha and the New Testament is usually , katagelao, but in The Wisdom of Solomon 4:1 , ekgelao; in Sirach 13:7 , katamokamai; and in 2 Esdras 2:21 inrideo. In addition scorn is retained in Est 3:6; Job 39:7, Job 39:18; 2 Esdras 8:56 (contemno). In Pro 19:28 scorn is changed to mock at but elsewhere invariably to scoff.
Scorner is the translation of the participle of luc and once of the participle of lacac. For scorner the Revised Version (British and American) everywhere substitutes – properly – scoffer. Outside of Proverbs (and Hos 7:5) the word is to be found only in Psa 1:2. The force of the word has been well indicated by Cheyne, who says that the scorner (scoffer) is one who despises that which is holy and avoids the company of the noble ‘wise men,’ but yet in his own vain way seeks for truth; his character is marked by arrogance as that of the wise is characterized by devout caution.
Fuente: International Standard Bible Encyclopedia
Scorn
* For SCORN see LAUGH