Text -- Proverbs 17:13-28 (NET)

17:13 As for the one who repays evil for good, evil will not leave his house. 17:14 Starting a quarrel is like letting out water; stop it before strife breaks out! 17:15 The one who acquits the guilty and the one who condemns the innocent– both of them are an abomination to the Lord. 17:16 Of what use is money in the hand of a fool, since he has no intention of acquiring wisdom? 17:17 A friend loves at all times, and a relative is born to help in adversity. 17:18 The one who lacks wisdom strikes hands in pledge, and puts up financial security for his neighbor. 17:19 The one who loves a quarrel loves transgression; whoever builds his gate high seeks destruction. 17:20 The one who has a perverse heart does not find good, and the one who is deceitful in speech falls into trouble. 17:21 Whoever brings a fool into the world does so to his grief, and the father of a fool has no joy. 17:22 A cheerful heart brings good healing, but a crushed spirit dries up the bones. 17:23 A wicked person receives a bribe secretly to pervert the ways of justice. 17:24 Wisdom is directly in front of the discerning person, but the eyes of a fool run to the ends of the earth. 17:25 A foolish child is a grief to his father, and bitterness to the mother who bore him. 17:26 It is terrible to punish a righteous person, and to flog honorable men is wrong. 17:27 The truly wise person restrains his words, and the one who stays calm is discerning. 17:28 Even a fool who remains silent is considered wise, and the one who holds his tongue is deemed discerning.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Pro 17:14

By cutting the bank of a river.

Wesley: Pro 17:14

Avoid the occasions, and prevent the beginning of contention.

Wesley: Pro 17:16

Opportunities and abilities of getting it.

Wesley: Pro 17:16

Neither discretion to discern the worth of wisdom, nor any sincere desire to get it.

Wesley: Pro 17:17

Was sent into the world for this, that he might comfort and relieve his brother in adversity.

Wesley: Pro 17:18

Debtor, for whom being his friend, he becomes surety.

Wesley: Pro 17:20

Shall not get that advantage which he expects.

Wesley: Pro 17:22

Even to the body; it contributes much to bodily health and vigour.

Wesley: Pro 17:22

Wastes the marrow of the bones, and the moisture and strength of the body.

Wesley: Pro 17:24

His wisdom appears even in his looks.

Wesley: Pro 17:24

Minding most, those things which are remotest from him, and least concern him.

Wesley: Pro 17:26

Nor to smite magistrates, either with the hand or tongue, for the execution of justice.

JFB: Pro 17:13

(Compare Psa 7:4; Psa 35:12).

JFB: Pro 17:13

Injury to another (Pro 13:21).

JFB: Pro 17:14

As a breach in a dam.

JFB: Pro 17:14

Before strife has become sharp, or, by an explanation better suiting the figure, before it rolls on, or increases.

JFB: Pro 17:15

As reversing His method of acting (Pro 3:32; Pro 12:2).

JFB: Pro 17:16

Though wealth cannot buy wisdom for those who do not love it, yet wisdom procures wealth (Pro 3:16; Pro 14:24).

JFB: Pro 17:17

To the second of these parallel clauses, there is an accession of meaning, that is, that a brother's love is specially seen in adversity.

JFB: Pro 17:18

(Compare Pro 6:1-5; Pro 11:15).

JFB: Pro 17:18

That is, he either fails to consult his friend, or to follow his advice.

JFB: Pro 17:19

Contention is, and leads to, sin.

JFB: Pro 17:19

Gratifies a vain love of costly building.

JFB: Pro 17:19

Or, "findeth," as if he sought (compare "loveth death," Pro 8:36).

JFB: Pro 17:20

The second clause advances on the first. The ill-natured fail of good, and the cavilling and fault-finding incur evil.

JFB: Pro 17:21

(Compare Pro 23:24). Different words are rendered by "fool," both denoting stupidity and impiety.

JFB: Pro 17:22

(Compare Pro 14:30; Pro 15:13). The effect of the mind on the body is well known.

JFB: Pro 17:22

Or, "body," which better corresponds with "bone."

JFB: Pro 17:22

As if the marrow were exhausted.

JFB: Pro 17:23

Money and other valuables were borne in a fold of the garment, called the bosom.

JFB: Pro 17:23

That is, by bribery.

JFB: Pro 17:24

Ever an object of regard, while a fool's affections are unsettled.

JFB: Pro 17:25

Or cross, vexation (compare Pro 17:21; Pro 10:1).

JFB: Pro 17:26

That is, Equally to be avoided are other sins: punishing good subjects, or resisting good rulers.

JFB: Pro 17:27-28

Prudence of speech is commended as is an excellent or calm spirit, not excited to vain conversation.

Clarke: Pro 17:13

Whoso rewardeth evil for good - Here is a most awful warning. As many persons are guilty of the sin of ingratitude, and of paying kindness with unkindness, and good with evil, it is no wonder we find so much wretchedness among men; for God’ s word cannot fail; evil shall not depart from the houses and families of such persons.

Clarke: Pro 17:14

The beginning of strife is as when one letteth out water - As soon as the smallest breach is made in the dike or dam, the water begins to press from all parts towards the breach; the resistance becomes too great to be successfully opposed, so that dikes and all are speedily swept away. Such is the beginning of contentions, quarrels, lawsuits, etc

Clarke: Pro 17:14

Leave off contention, before it be meddled with - As you see what an altercation must lead to, therefore do not begin it. Before it be mingled together, התגלע hithgalla , before the spirits of the contending parties come into conflict - are joined together in battle, and begin to deal out mutual reflections and reproaches. When you see that the dispute is likely to take this turn, leave it off immediately.

Clarke: Pro 17:17

A friend loveth at all times - Equally in adversity as in prosperity. And a brother, according to the ties and interests of consanguinity, is born to support and comfort a brother in distress.

Clarke: Pro 17:18

Striketh hands - Striking each other’ s hands, or shaking hands, was anciently the form in concluding a contract. See notes on Pro 6:1.

Clarke: Pro 17:19

He that exalteth his gate - In different parts of Palestine they are obliged to have the doors of their courts and houses very low, not more than three feet high, to prevent the Arabs, who scarcely ever leave the backs of their horses, from riding into the courts and houses, and spoiling their goods. He, then, who, through pride and ostentation, made a high gate, exposed himself to destruction; and is said here to seek it, because he must know that this would be a necessary consequence of exalting his gate. But although the above is a fact, yet possibly gate is here taken for the mouth; and the exalting of the gate may mean proud boasting and arrogant speaking, such as has a tendency to kindle and maintain strife. And this interpretation seems to agree better with the scope of the context than the above.

Clarke: Pro 17:22

A merry heart doeth good like a medicine - Instead of גהה gehah , a medicine, it appears that the Chaldee and Syriac had read in their copies גוה gevah , the body, as they translate in this way. This makes the apposition here more complete: "A merry heart doeth good to the body; but a broken spirit drieth the bones."Nothing has such a direct tendency to ruin health and waste out life as grief, anxiety, fretfulness, bad tempers, etc. All these work death.

Clarke: Pro 17:23

A gift out of the bosom - Out of his purse; as in their bosoms, above their girdles, the Asiatics carry their purses. I have often observed this.

Clarke: Pro 17:24

Are in the ends of the earth - Wisdom is within the sight and reach at every man: but he whose desires are scattered abroad, who is always aiming at impossible things, or is of an unsteady disposition, is not likely to find it.

Clarke: Pro 17:26

Nor to strike princes for equity - To fall out with the ruler of the people, and to take off his head under pretense of his not being a just or equitable governor, is unjust. To kill a king on the ground of justice is a most dreadful omen to any land. Where was it ever done, that it promoted the public prosperity? No experiment of this kind has ever yet succeeded, howsoever worthless the king might be.

Clarke: Pro 17:28

Even a fool - He is counted wise as to that particular. He may know that he cannot speak well, and he has sense enough to keep from speaking. He is, as to that particular, a wise fool

A man may be golden-mouthed and silver-tongued in eloquence; but to know when and where to speak and to be silent, is better than diamonds. But who that thinks he can speak well can refrain from speaking? His tongue has no rest.

Defender: Pro 17:22

It is a proven fact of modern health science that a person's mental and spiritual health is strongly correlated with physical health."

TSK: Pro 17:13

1Sa 24:17, 1Sa 31:2, 1Sa 31:3; 2Sa 21:1-14; Psa 35:12, Psa 38:20, Psa 55:12-15, Psa 109:4-13; Jer 18:20, Jer 18:21; Mat 27:5, Mat 27:25; Rom 12:17; 1Th 5:15; 1Pe 3:9

TSK: Pro 17:14

beginning : Pro 17:19, Pro 26:21, Pro 29:22; Jdg 12:1-6; 2Sa 2:14-17, 2Sa 19:41-43, 20:1-22; 2Ch 10:14-16, 2Ch 13:17, 2Ch 25:17-24, 2Ch 28:6

leave : Pro 13:10, Pro 14:29, Pro 15:1, Pro 16:32, Pro 19:11, Pro 20:3, Pro 25:8; Gen 13:8, Gen 13:9; Jdg 8:1-3; Ecc 7:8, Ecc 7:9; Mat 5:39-41; Act 6:1-5, 15:2-21; Rom 12:18; 1Th 4:11; 2Ti 2:23, 2Ti 2:24; Jam 3:14-18

TSK: Pro 17:15

that justifieth : Pro 24:23, Pro 24:24; Exo 23:7; 1Ki 21:13; Isa 5:23, Isa 55:8, Isa 55:9; Eze 22:27-29; Amo 5:7, Amo 5:12, Amo 6:12; Luk 23:18-25; Rom 4:5; Jam 5:6

abomination : Pro 6:16, Pro 11:1, Pro 15:8

TSK: Pro 17:16

a price : Pro 1:22, Pro 1:23, Pro 8:4, Pro 8:5, Pro 9:4-6; Isa 55:1-3; Act 13:46; 2Co 6:1

seeing : Pro 14:6, Pro 18:15, Pro 21:25, Pro 21:26; Deu 5:29; Psa 81:11-13; Hos 4:11; Joh 3:20; Act 28:26, Act 28:27

TSK: Pro 17:17

Pro 18:24, Pro 19:7; Rth 1:16; 1Sa 18:3, 1Sa 19:2, 1Sa 20:17, 1Sa 23:16; 2Sa 1:26, 2Sa 9:1-13; Est 4:14; Joh 15:13, Joh 15:14; Heb 2:11

TSK: Pro 17:18

void : Pro 6:1-5, Pro 11:15, Pro 20:16, Pro 22:16, Pro 22:27

understanding : Heb. heart

TSK: Pro 17:19

loveth : Pro 17:14, Pro 29:9, Pro 29:22; 2Co 12:20; Jam 1:20, Jam 3:14-16

he that : Pro 16:18, Pro 18:12, Pro 24:27; 1Sa 25:36-38; 2Sa 15:1; 1Ki 1:5; Jer 22:13-15; Dan 4:20, Dan 4:21

TSK: Pro 17:20

He that hath a froward heart : Heb. The froward of heart, Pro 3:32, Pro 6:12-15, Pro 8:13; Psa 18:26

and he : Pro 10:10, Pro 10:14, Pro 10:31, Pro 18:6, Pro 18:7; Ecc 10:12; Jam 3:6-8

TSK: Pro 17:21

that : Pro 17:25, Pro 10:1, Pro 15:20, Pro 19:13; Gen 26:34; 1Sa 2:32-35, 1Sa 8:3; 2Sa 18:33

hath : Pro 23:15, Pro 23:16; 2Co 2:3; Phm 1:19, Phm 1:20; 3Jo 1:4

TSK: Pro 17:22

merry : Pro 12:25, Pro 15:13, Pro 18:14; Ecc 9:7-9; Rom 5:2-5

like a medicine : Heb. to a medicine

a broken : Psa 22:15, Psa 32:3, Psa 32:4, Psa 102:3-5; 2Co 2:7, 2Co 7:10

TSK: Pro 17:23

Pro 17:8, Pro 18:16, Pro 21:14; Exo 23:8; Deu 16:19; 1Sa 8:3, 1Sa 12:3; Isa 1:23; Eze 22:12; Mic 7:3; Mar 14:10, Mar 14:11

TSK: Pro 17:24

before : Pro 14:6, Pro 15:14; Ecc 2:14, Ecc 8:1; Joh 7:17

the eyes : Pro 23:5; Psa 119:37; Ecc 6:9; 1Jo 2:16

TSK: Pro 17:25

Pro 10:1, Pro 15:20, Pro 19:13; 2Sam. 13:1-22; Ecc 2:18, Ecc 2:19

TSK: Pro 17:26

to punish : Pro 17:15, Pro 18:5; Gen 18:25

to strike : 2Sa 3:23-25, 2Sa 3:39, 2Sa 16:7, 2Sa 16:8, 2Sa 19:7; Job 34:18, Job 34:19; Mic 5:1; Joh 18:22

TSK: Pro 17:27

spareth : Pro 10:19, Pro 15:28; Jam 1:19, Jam 3:2

an excellent spirit : or, a cool spirit, Pro 16:32; Ecc 9:17; Jam 3:18

TSK: Pro 17:28

Pro 15:2; Job 13:5; Ecc 5:3, Ecc 10:3, Ecc 10:14

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Pro 17:14

The figure is taken from the great tank or reservoir upon which Eastern cities often depended for their supply of water. The beginning of strife is compared to the first crack in the mound of such a reservoir. At first a few drops ooze out, but after a time the whole mass of waters pour themselves forth with fury, and it is hard to set limits to the destruction which they cause.

Before it be meddled with - literally, "before it rolls, or rushes forward."

Barnes: Pro 17:15

People need to be warned against an unjust acquittal, no less than against unjust condemnation. The word "justifieth"has its forensic sense, "to declare righteous,"to acquit.

Barnes: Pro 17:16

More literally: Why is there a price in the hand of a fool? Is it to get wisdom when he has no heart for it? No money will avail without the understanding heart.

Barnes: Pro 17:17

Some take the proverb to describe (as in Pro 18:24) the "friend that sticketh closer than a brother:"and render: At all times, a friend loveth, but in adversity he is born (i. e., becomes) a brother.

Barnes: Pro 17:18

Compare the marginal reference. Since nothing is nobler than the self-sacrifice of the true friend Pro 17:17, so nothing is more contemptible than the weakness which allows itself to be sacrificed for the sake of worthless associates.

In the presence of his friend - i. e., "On behalf of"or "to his friend for some third person."

Barnes: Pro 17:19

He that exalteth his gate - i. e., Builds a stately house, indulges in arrogant ostentation.

Barnes: Pro 17:22

Doeth good like a medicine - Better, worketh a good healing. Omit "like."

Barnes: Pro 17:23

The words "out of the bosom,"from the fold of the garment, rather than from the bag or girdle in which money was usually carried, possibly point to the stealthiness with which the "gift"(or, bribe) is offered to the judge.

Barnes: Pro 17:24

Before him - Set straight before his eyes as the mark to which they look. Others, following the Septuagint and Vulgate, interpret the verse, Wisdom is seen in the clear, stedfast look of the wise man as contrasted with the wandering gaze of the fool.

Barnes: Pro 17:25

Compare Pro 17:21. Here is added a reference to the sorrow which the folly of a child brings especially to the mother.

Barnes: Pro 17:26

Nor to strike ... - Better, and to strike the noble (in character rather than in rank) is against right. Compare Joh 18:28.

Barnes: Pro 17:27

Better, A man of calm (or noble) spirit is a man of understanding.

Barnes: Pro 17:28

Is esteemed - Or, "is"(simply). The maxim would imply that silence is in any case good.

Poole: Pro 17:13

From his person and family, because such a man is most hateful to God and to all mankind; God will punish him, and men will not pity nor relieve him.

Poole: Pro 17:14

Letteth out water by cutting the bank of a river, in which case the water quickly widens the breach, and breaks in with irresistible violence and fury, and causeth great mischief and destruction.

Leave off contention, before it be meddled with avoid the occasions and prevent the beginnings of contention.

Poole: Pro 17:15

That justifieth that acquitteth him as innocent by a judicial sentence, or otherwise approveth or commendeth his evil practices; by which we may easily understand what it is to condemn the just.

Poole: Pro 17:16

Wherefore? the question implies that it is unworthily placed, and that it is to no purpose or benefit of the possessor.

A price possessions or riches, as all the ancient translators render it, of which this word is used, Isa 55:1 , and elsewhere, under which all opportunities and abilities of getting it are comprehended.

To get wisdom for the obtaining whereof rich men have many and great advantages above others.

No heart to it neither common discretion to discern the worth of wisdom, and his advantage to get it; nor any sincere desire to get it; for the heart is commonly used in Scripture both for the understanding, and for the will and affections.

Poole: Pro 17:17

A friend a sincere and hearty friend, loveth at all times, not only in prosperity, but also in adversity, when false friends forsake us.

A brother who is so not only by name and blood, but by brotherly affection,

is born for adversity was sent into the world for this among other ends, that he might comfort and relieve his brother in his adversity. So this proverb compareth a friend with a brother, and showeth that a friend doth that freely, and by choice, which a brother doth by the force and obligations of nature. But this last clause may be, and is by divers, otherwise rendered, and he (to wit, the friend) is born a brother (or, becomes or is made a brother , i.e. puts on brotherly affection, as if he had received a second birth, and was born his brother; such expressions being not unusual, both in Scripture and in other authors) in or against the time of adversity. So the sense is, He is a friend at all times, but in adversity he is more than all ordinary friend, even a brother.

Poole: Pro 17:18

Striketh hands in token of his becoming surety; of which phrase, and of the thing itself, see on Pro 6:1 11:15 . His friend: the friend here is either,

1. Before and to the creditor. Or rather,

2. Before, and with, and for the debtor, for whom, as being his friend, he becomes surety, as the manner of friends is. See on Pro 6:3 . And this proverb is fitly placed after that, Pro 17:17 , to intimate, that although the laws of friendship oblige us to love and help our friends in trouble as far as we are able, yet they do not oblige us to become surety for them rashly, and above what we are able to pay, for by that means we make ourselves unable to do good either to them, or to others, or to ourselves.

Poole: Pro 17:19

He loveth transgression that loveth strife because contention is in itself a sin, and is commonly accompanied or followed with many sins, as detraction, malice, hatred, pride, &c.

His gate either,

1. His mouth, i.e. who speaketh loftily; for we read of the gate or doors of one’ s mouth in Mic 7:5 . and elsewhere; but then the word mouth or tongue is added to determine the sense: but the mouth is no where called the gate, simply or absolutely. Or,

2. The gate of his house that maketh it, and consequently his house, lofty and magnificent, beyond what befits his quality, which being an evidence and effect of pride and haughtiness of spirit, is here mentioned for all the rest. So the sense is, He who carries himself loftily and scornfully.

Seeketh destruction he seeks those things which will expose him to destruction, because he maketh himself odious both to God and men. Or, findeth destruction; seeking being put for finding or procuring, as above, Pro 17:9 .

Poole: Pro 17:20

He that hath a froward heart whose heart is not plain and upright, but false towards God or men,

findeth no good shall not get that advantage by his dissimulation which he intends and expects, but shall fall into mischief, as is implied from the opposite clause.

He that hath a perverse tongue that speaks deceitfully or wickedly. So here is a comparison between an evil heart and an evil tongue, and, the ill effects of both of them.

Poole: Pro 17:21

A fool not a natural, but a wilful fool, or a wicked son.

The father and consequently the mother also.

Hath no joy which parents usually have in the birth of a child, and especially of a son; but hath great cause of sorrow, the contrary being implied in this and such-like expressions, as in Scripture, as Pro 10:2 , &c., so also in profane authors; whose words see in my Latin Synopsis.

Poole: Pro 17:22

A merry heart cheerfulness of soul, especially that which is solid, and ariseth from the witness of a good conscience.

Doeth good even to the body; it contributes very much to the restoration or preservation of bodily health and rigour, as physicians observe, and experience showeth.

Broken sad and dejected.

Drieth the bones wasteth the marrow of the bones, and the moisture and strength of the body.

Poole: Pro 17:23

A wicked man whether judge or witness.

Out of the bosom in secret, as this phrase is expounded, Pro 21:14 , being privily conveyed from the bosom of the giver into his own bosom.

To pervert the ways of judgment to give or procure an unjust sentence.

Poole: Pro 17:24

Before him or, in (as the particle beth is used, Deu 2:7 , and is here rendered by divers interpreters) the face or countenance. The sense is either,

1. His wisdom appears even in his gestures and looks, which are modest, and composed, and grave. Or,

2. Wisdom is before him, or in his sight, as the mark at which he aims, or as the rule by which he constantly walketh and ordereth all his steps, from time to time minding his present duty and business. The steps of a fool are in the ends of the earth: the sense of this clause also is either,

1. His folly appears in his light, and unsteady, and disorderly carriage and looks. Or,

2. His mind is wavering and unsettled; he neither proposeth a right and certain end to himself, nor is he constant in the use of fit means to attain it; he neglects his present business and true interest, and wanders hither and thither in the pursuit of earthly vanities, minding most those things which are remotest from him, and least concern him.

Poole: Pro 17:25

This he said before, Pro 15:20 , and elsewhere; but he here repeats it as a point of great moment and constant use, and as a powerful motive to oblige both children to carry themselves wisely and dutifully to their parents, as they would not be thought to be unnatural or inhuman, and parents to educate their children prudently and religiously, at least for their own comfort, if not for the public good.

Poole: Pro 17:26

Also: this particle seems to have relation to the next foregoing proverb, to imply that it is a very evil thing for children to cause grief to their parents, as it is also to do what here follows.

To punish the just for parents, or princes, or rulers, to whom alone this power belongs, to punish innocent and good men;

is not good is highly evil and abominable, as is implied. See above, Pro 17:20 16:29 17:10 , &c.

Nor to strike princes for equity nor to smite magistrates, either with the hand or tongue, for the execution of justice, as condemned persons are apt to do. Or, as some learned interpreters render it, nor for princes to strike any man for equity, or for doing his duty, or what is just. So this clause best agrees with the former. Besides, it belongs to princes or ms, strafes to punish or strike.

Poole: Pro 17:27

Spareth Heb. restraineth , as at other times, so especially when he is provoked to passion, in which case fools utter all their mind. An excellent spirit; which he showeth by commanding his passions, and bridling himself from hasty and unadvised speeches. Or, as others render it, is of a cool spirit, calm and moderate, not easily provoked; humble, as the Chaldee renders it; patient or long-suffering , as the LXX. and Arabic interpreters render the words. Or, as others, sparing (Heb. precious , which is put for rare or scarce, 1Sa 3:1 Pro 25:17 Isa 13:12 ) of his breath , i.e. of his speech, as this very word is used, Pro 29:11 Isa 11:4 , compared with 2Th 2:8 .

Poole: Pro 17:28

Is counted wise because he is sensible of his own folly, and therefore forbears to speak, lest he should discover it; which is a great point of true wisdom.

Haydock: Pro 17:14

Water. It is scarcely possible to prevent the bad effects of detraction. Frequent quarrels have also risen on account of springs, Genesis xxvi. 20. ---

Judgment. And gives up the cause, as being much more prudent, Matthew v. 25, 40.

Haydock: Pro 17:15

God. We ought to suspend our judgment, or incline to the more favourable side, Matthew vii. 1., and Romans ii. 1.

Haydock: Pro 17:16

He, &c., is not here in Hebrew, though it be equivalently (ver. 19.) where the Septuagint are silent. (Calmet)

Haydock: Pro 17:17

Distress. Like the real friend, chap. xviii. 24.

Haydock: Pro 17:18

Hands. Through joy, or as a mark of his consent.

Haydock: Pro 17:19

Door. Sixtus V reads, "mouth:" as some explain the door to mean. A large door supposes that the house is elevated, and thus exposed to danger from winds, &c.

Haydock: Pro 17:24

Earth. Wandering and insatiable, and deeming the acquisition of wisdom too difficult.

Haydock: Pro 17:26

No good. But very criminal. See Jeremias vii. 31.

Haydock: Pro 17:27

Precious and reserved spirit. This is a mark of wisdom. (Calmet)

Gill: Pro 17:13

Whoso rewardeth evil for good,.... As the enemies of David and Christ rewarded them, Psa 35:12; this is base ingratitude, contrary to the law and light of nature; worse than beastly, is really devilish;

evil shall not depart from his house; from him and his family; they shall be continually visited with one disease and calamity or another; so hateful and offensive is the sin of ingratitude to God, and therefore ought to be carefully avoided. This might be illustrated by the judgments of God on the nation of the Jews, for their ingratitude to Christ.

Gill: Pro 17:14

The beginning of strife is as when one letteth out water,.... As when a man makes a little hole in the bank of a river, or cuts a small passage in it, to let the water into an adjoining field; by the force of the water, the passage is widened, and it flows in, in great abundance, to the overflow and prejudice of the field; nor is it easily stopped: so a single word, spoken in anger, with some warmth, or in a way of contradiction, has been the beginning and occasion of great strife and contention. The words in the Hebrew text lie thus; "he that letteth out water is the beginning of strife" ^o; which some understand of letting out water into another man's field, which occasions contentions, quarrels, and lawsuits; but the former sense is best: the Targum is,

"he that sheddeth blood as water stirreth up strifes;''

therefore leave off contention, before it be meddled with; cease from it as soon as begun; leave it off before it is well entered: or "before one mixes himself" ^p with it, or is implicated with it; got so far into it, that it will be difficult to get out of it: or "before thou strivest with any openly"; which sense the word has in the Arabic language, as Schultens ^q observes; that is, before you come to open words and blows, put an end to the contention; do not suffer it to proceed so far; since it cannot be known what will be the consequence of it: or rather, leave it off, as the same learned writer in his later thoughts, in his commentary on the place, by the help of Arabism, also renders it, "before the teeth are made bare": or shown, in quarrelling, brawling, reproaching, in wrath and anger.

Gill: Pro 17:15

He that justifieth the wicked, and he that condemneth the just,.... That absolves and clears the guilty, and pronounces him righteous in open court, where he stands arraigned, accused, and the fact proved; and that adjudges an innocent man to condemnation; or passes the sentence of it upon him, when it is a clear case he is not guilty;

even they both are abomination to the Lord: being contrary to law and justice, to the declared will of God, and the orders and instructions given by him to judges, Deu 25:1; such an abominable action were the Jews guilty of in desiring Barabbas, a wicked man, to be released, and Christ, the just One, to be condemned; and Pilate in complying with them. From this passage we learn, that the word "justify" is used in a forensic sense, for pronouncing persons just in a court of judicature; and in which sense it is used in the article of a sinner's justification before God: by which act, though it is an ungodly person that is justified, yet it is through the perfect righteousness of Christ imputed to him, and is quite agreeable to law and the justice of God; and not at all inconsistent with this passage, which represents the justification of a wicked man as an abomination: it is so where there is no righteousness, but not where there is; agreeably to which is the saying of an Heathen ^r poet,

"it is not righteous, neither rashly to condemn bad men good, nor good men bad.''

Gill: Pro 17:16

Wherefore is there a price in the hand of a fool to get wisdom,.... Natural wisdom and knowledge. By this "price" may be meant money, riches, worldly substance, of which a foolish man is possessed; by means of which he might purchase useful books for the improvement of his mind, and procure himself instructors that might be very useful to him; but instead of seeking after that which he most wants, and making use of his substance to furnish him with it, he spends it on his back and belly, in fine clothes and luxurious living; in rioting and drunkenness, in chambering and wantonness, at balls and plays, in taverns and brothel houses: or spiritual wisdom and knowledge; the means of which are reading the word, hearing the Gospel, frequent opportunities of attendance on a Gospel ministry, in season and out of season, and conversation with Gospel ministers and other Christians; but, instead of making use of these, he neglects, slights, and despises them. And it is asked, with some degree of indignation and admiration, why or to what purpose a fool is favoured with such means;

seeing he hath no heart to it? to wisdom; he does not desire it, nor to make use of the price or means, in order to obtain it; all is lost upon him; and it is hard to account for it why he should have this price, when he makes such an ill use of it.

Gill: Pro 17:17

A friend loveth at all times,.... A true, hearty, faithful friend, loves in times of adversity as well as in times of prosperity: there are many that are friends to persons, while they are in affluent circumstances; but when there is a change in their condition, and they are stripped of all riches and substance; than their friends forsake them, and stand at a distance from them; as was the case of Job, Job 19:14; it is a very rare thing to find a friend that is a constant lover, such an one as here described;

and a brother is born for adversity; for a time of adversity, as Jarchi: he is born into the world for this purpose; to sympathize with his brother in distress, to relieve him, comfort and support him; and if he does not do this, when it is in his power to do it, he does not answer the end of his being born into the world. The Jewish writers understand this as showing the difference between a friend and a brother: a cordial friend loves at all times, prosperous and adverse; but a "brother loves when adversity is born" ^s, or is, so Aben Ezra; he loves when he is forced to it; when the distress of his brother, who is his flesh and bone, as Gersom observes, obliges him to it: but this may be understood of the same person who is the friend; he is a brother, and acts the part of one in a time of adversity, for which he is born and brought into the world; it being so ordered by divine Providence, that a man should have a friend born against the time he stands in need of him ^t. To no one person can all this be applied with so much truth and exactness as to our Lord Jesus Christ; he is a "friend", not of angels only, but of men; more especially of his church and people; of sinful men, of publicans and sinners; as appears by his calling them to repentance, by his receiving them, and by his coming into the world to save them: he "loves" them, and loves them constantly; he loved them before time; so early were they on his heart and in his book of life; so early was he the surety of them, and the covenant of grace made with him; and their persons and grace put into his hands, which he took the care of: he loved them in time, and before time began with them; thus they were preserved in him, when they fell in Adam; were redeemed by his precious blood, when as yet they were not in being, at least many of them: he loves them as soon as time begins with them, as soon as born; though impure by their first birth, transgressors from the womb, enemies and enmity itself unto him; he waits to be gracious to them, and sends his Gospel and his Spirit to find them out and call them: and he continues to love them after conversion; in times of backsliding; in times of desertion; in times of temptation, and in times of affliction: he loves them indeed to the end of time, and to all eternity; nor is there a moment of time to be fixed upon, in which he does not love them. And he is a "brother" to his people; through his incarnation, he is a partaker of the same flesh and blood with them; and through their adoption, they having one and the same Father; nor is he ashamed to own the relation; and he has all the freedom, affection, compassion, and condescension, of a brother in him: and now he is a brother "born"; see Isa 9:6; born of a woman, a virgin, at Bethlehem, in the fulness of time, for and on the behalf of his people; even "for adversity"; to bear and endure adversity himself, which he did, by coming into a state of meanness and poverty; through the reproaches and persecutions of men, the temptations of Satan, the ill usage of his own disciples, the desertion of his father, the strokes of justice, and the sufferings of death; also for the adversity of his people, to sympathize with them, bear them up under it, and deliver them out of it. The ancient Jews had a notion that this Scripture has some respect to the Messiah; for, to show that the Messiah, being God, would by his incarnation become a brother to men, they cite this passage of Scripture as a testimony of it ^u.

Gill: Pro 17:18

A man void of understanding striketh hands,.... With his friend's creditor, and becomes surety for him; and thereby acts a very unwise part, and shows himself to want understanding, by taking such a step, which may prove the ruin of himself and family: for though a man may and should love his friend at all times; yet he is not obliged, under a notion of friendship, to injure himself and his family, or to run the risk of it; if he does, it is a plain case he wants wisdom and discretion, see Pro 6:1;

and becometh surety in the presence of his friend; not the creditor, but the debtor; and to pass his word for him, when he is present, shows that his own word will not be taken; and that he is either thought to be in bad circumstances, and incapable of payment at the proper time; or else that he is a bad man, of dishonest principles, and will not; and in either case it is not advisable to become surety for such a man: and besides, doing it in his presence may make him more careless and unconcerned about making good his payment or contract at the appointed time, when he knows his friend is engaged him.

Gill: Pro 17:19

He loveth transgression that loveth strife,.... For strife is transgression, when it flows from a malignant spirit, is with bad views, about things to no profit, and for contention's sake; otherwise to contend earnestly for the truth; to strive together for the faith of the Gospel, for matters of moment and importance, and not mere words; to strive lawfully in a cause that is just, and for truth and justice, is commendable and praiseworthy;

and he that exalteth his gate seeketh destruction; that opens the door of his lips, and speaks proudly, as Jarchi and Aben Ezra interpret it; who compare it with Mic 7:5; who set their mouths against heaven, and God in it; and whose tongue walks through the earth, and spares none there, Psa 73:8; as antichrist, who opens his mouth in blasphemy against God and his tabernacle, and exalts himself above all that is called God; and such, sooner or later, bring destruction on themselves, and find it as surely as if they sought for it. Or this may be understood of proud ambitious persons, that build houses more magnificent than their substance will allow of, the gate being put for the whole; by which means they bring themselves to ruin. The Septuagint, Vulgate Latin, and Arabic versions, have it in Pro 17:16, "he that buildeth his house high"; or who behaves proudly.

Gill: Pro 17:20

He that hath a froward heart findeth no good,.... Who is of a perverse spirit, meditates and devises evil things; is not ingenuous and sincere, but false and deceitful to God and men: such an one gets no good from either; he obtains not the favour of God, nor a good name, credit, and reputation among men;

and he that hath a perverse tongue falleth into mischief; or "that turns himself", or "is turned in his tongue" ^w; whose tongue is changeable, as the Septuagint and Arabic versions; who sometimes says one thing, and sometimes another, and is not consistent with himself; as well as is contrary to all men: sooner or later he falls into mischief, into a pit, which he himself has dug for others; see Jam 3:6.

Gill: Pro 17:21

He that begetteth a fool doth it to his sorrow,.... As it proves in the issue; though it was joy to him when a man child was born, and took delight in him while in infancy and childhood, and promised himself much happiness in him when at years of discretion; but, instead of that, he departs from his education principles, despises all parental counsels and advice, and goes into all the extravagance of sin and folly; which is an heartbreaking to his godly and religious parents; for this is to be understood; not of an idiot, but of a wicked son, taking bad courses;

and the father of a fool hath no joy; in his son, but sorrow, and has scarce any joy or pleasure in anything else in all his enjoyments; the trouble he is filled with on his account embitters all he has, that he can take no satisfaction, or have any comfort of life; the concern for his son is uppermost in his thoughts, and hinders him from taking that pleasure which otherwise he might enjoy.

Gill: Pro 17:22

A merry heart doth good like a medicine,.... Does the body good, makes it healthful and vigorous. Cheerfulness of spirit has a great influence upon the body, and much contributes to the health and welfare of it; see Ecc 9:7; and especially a heart full of spiritual joy, peace of conscience, flowing from the blood of Christ, joy in the Holy Ghost, a rejoicing in Christ Jesus and his righteousness, and in hope of the glory of God, much affect even the outward man. Or, "a merry heart makes a good medicine" ^x; it is a good medicine of itself; raises the spirits, invigorates the body, and fits it for service and business: or, "does a medicine good" ^y; makes that operate kindly, and to a good purpose: or, as Jarchi, makes the countenance shine well, makes a serene countenance; which Schultens approves, and, from the use of the word in the Arabic language, confirms;

but a broken spirit drieth the bones; a spirit broken with sorrow, whether on spiritual or temporal accounts; as it weakens the nerves, it dries up the marrow in the bones, and emaciates the body, and reduces it to a skeleton: the joy or grief of the mind, those passions of the soul, have a very great influence upon the body, either for its good or hurt.

Gill: Pro 17:23

A wicked man taketh a gift out of the bosom,.... Of another, of a rich man, who takes it out from thence, and offers it to him as a bribe. This he takes in the most secret manner, that it might not be seen by others; though the Arabic version renders it, "he that receives a gift in his own bosom commits iniquity"; it is true of both the giver and the receiver; the one gives out of his bosom, and the other takes if from thence, and puts it into his own, and both are wicked. And the words are by some rendered, though it seems contrary to the accents, "a gift out of the bosom of the wicked he will take" ^z; the unjust judge, who is bribed with it:

to pervert the ways of judgment; to turn the course of justice, and hinder it from taking place; favouring a bad cause, and pronouncing a wrong sentence, which is wresting judgment.

Gill: Pro 17:24

Wisdom is before him that hath understanding,.... Is near him, to direct and assist him; it is before him as a rule to walk by, and it is the mark he aims at. A man of spiritual understanding has the book of wisdom before him, the Scriptures of truth, which are able to make a man wise to salvation; and he steers his course according to them; he sets Christ, the Wisdom of God, always before him; and keeps his eye on the mark for the prize, all the while he is running his Christian race: or, "in the face of an understanding man is wisdom" ^a; it is to be seen in his countenance, which is grave and composed;

but the eyes of a fool are in the ends of the earth; where wisdom is not to be found, it is far off from him; his mind is wandering after every object, is unsettled and unfixed to anything; and which may be discerned in his eyes, which are rolling about and turning, first one way and then another; and which shows the levity and inconstancy of his mind.

Gill: Pro 17:25

A foolish son is a grief to his father,.... Because of his folly and wickedness, and the ruin he is bringing himself to;

and bitterness to her that bare him; a cause of bitterness of soul to his mother, more distressing than the bitter pains with which she brought him forth into the world. Jarchi, by the father, understands the blessed God; and by her that bare him, the congregation of Israel; to whom Jeroboam, the son of Nebat, was bitterness, who caused Israel to sin; see Pro 10:1.

Gill: Pro 17:26

Also to punish the just is not good,.... It is evil, and an abomination to the Lord, Pro 17:15. Evildoers indeed should be punished; but to punish the righteous also, as well as them, is far from being commendable;

nor to strike princes for equity: to strike princes, judges, civil magistrates, for doing the duty of their place and office, for doing that which is just and equitable among men, is very criminal, who ought to be encouraged and supported therein. Or it may be rendered, nor "that princes should strike for that which is right" ^b or cause men to be stricken, scourged, and whipped for doing well. The Targum is,

"nor to smite the righteous, who say right things;''

and so the Syriac version renders it, "righteous ones"; and the word signifies ingenuous liberal persons, good men, such as princes are or ought to be; and who should neither be stricken in the due discharge of their office, nor strike others that do well.

Gill: Pro 17:27

He that hath knowledge spareth his words,.... Or, "he that knows knowledge" ^c; one that is very knowing, has a fund of knowledge in him, "spareth his words"; is generally a man of few words, he thinks much and says little; and though he may be communicative of his knowledge to proper persons, and at proper times, yet never speaks of it in a boasting and ostentatious way: or, he "restrains his words" ^d; he puts a bridle on them; and suffers not himself to speak hastily and angrily, and in a reproachful manner, when he is provoked to it;

and a man of understanding is of an excellent spirit; here is a various reading; the "Cetib" is וקר, "of a cool spirit" ^e; in opposition to a warm fiery spirit; such as was that of the apostles, who were for calling for fire from heaven on those that slighted their master, and, as he told them, knew not what spirits they were of; but a cool spirit is one that is not soon angry, calm, sedate, and not easily provoked to wrath: the "Keri", or marginal reading, is יקר, "of an excellent" or "precious spirit" ^f; and such an one is a right spirit; a spirit of faith and love, and of a sound mind; and of such a spirit is a man of understanding in things divine and spiritual; to have a spirit of prayer, and to be tenderhearted, and of a sympathizing and forgiving spirit, is to be of an excellent spirit. The Targum is,

"humble in spirit;''

and a meek and quiet spirit is in the sight of God of great price; the Lord has a great regard to such who are of an humble and contrite spirit: with these he dwells, to these he gives more grace; these are like to Christ, and have the fruits of his Spirit, and are very useful and ornamental. The Septuagint, Syriac, and Arabic versions render it, "patient" or "longsuffering"; and to be of a patient spirit is to be of an excellent spirit: such bear afflictions and reproaches quietly; wait God's own time for hearing and helping them, and live in the comfortable expectation of heaven and happiness; and such show themselves to be wise and understanding men.

Gill: Pro 17:28

Even a fool, when he holdeth his peace, is counted wise,.... Not only one that is sparing of his words, and is really a man of knowledge and understanding; but even a feel, if he is but silent, and does not betray his folly by his words, will be reckoned a wise man by those that do not know him; and, whatever fool he may be in other respects, yet in this he acts the wise part, that he holds his peace and says nothing;

and he that shutteth his lips is esteemed a man of understanding; and keeps them shut, lest he should say anything rashly and hastily; a man that has so much command of himself as not to speak unadvisedly, through the heat of his own passions, and through the provocations of others, will pass for a man that understands himself, and knows how to behave well before others.

Commentary -- Verse Notes / Footnotes

NET Notes: Pro 17:13

¹ tn The sentence begins with the participle מֵשִׁיב (meshiv, “the one who repays”). The whole first colon may be taken as an independent nominative absolute, with the formal sentence to follow. Some English versions have made the first colon a condition by supplying “if” (NAB, NIV, TEV, NLT).

² tn The verb מוּשׁ (mush) means “to depart; to remove.” The Kethib is a Hiphil, which would yield a meaning of “to take away”; so the Qere, which is the Qal, makes more sense in the line.

³ sn The proverb does not explain whether God will turn evil back on him directly or whether people will begin to treat him as he treated others.

NET Notes: Pro 17:14

¹ tn Heb “the beginning of a quarrel”; TEV, CEV “The start of an argument.”

² tn The verse simply begins with “letting out water.” This phrase is a metaphor, but most English versions have made it a simile (supplying “like” or “as”). R. N. Whybray takes it literally and makes it the subject of the clause: “stealing water starts a quarrel” (Proverbs [CBC], 100). However, the verb more likely means “to let out, set free” and not “to steal,” for which there are clearer words.

sn The image involves a small leak in a container or cistern that starts to spurt out water. The problem will get worse if it is not stopped. Strife is like that.

tc The LXX has “The outpouring of words is the beginning of strife.” This would make it a warning against thoughtless talk.

³ tn The temporal clause is formed with the prepositional “before,” the infinitive construct, and the following subjective genitive. The verb גָּלַע (gala’) means “to expose; to lay bare,” and in the Hitpael “to disclose oneself; to break out.”

NET Notes: Pro 17:15

¹ tn Heb “he who justifies the wicked and and he who condemns the righteous” (so NASB). The first colon uses two Hiphil participles, מַצְדִּיק (matsdiq) and מַרְשִׁיעַ (marshia’). The first means “to declare righteous” (a declarative Hiphil), and the second means “to make wicked [or, guilty]” or “to condemn” (i.e., “to declare guilty”). To declare someone righteous who is a guilty criminal, or to condemn someone who is innocent, are both abominations for the Righteous Judge of the whole earth.

² tn Heb “an abomination of the Lord.”

NET Notes: Pro 17:16

¹ tn Heb “why this?” The term זֶּה (zeh) is an enclitic use of the demonstrative pronoun for emphasis: “why ever” would this happen?

² sn The sense seems to be “What good is money” since what the fool needs cannot be bought? The verse is a rhetorical question stating that money would be wasted on a fool.

³ tn Heb “there is no heart”; NASB “he has no (+ common TEV) sense”; NLT “has no heart for wisdom.”

⁴ sn W. McKane envisions a situation where the fool comes to a sage with a fee in hand, supposing that he can acquire a career as a sage, and this gives rise to the biting comment here: Why does the fool have money in his hands? To buy wisdom when he has no brains? (Proverbs [OTL], 505).

NET Notes: Pro 17:17

¹ sn The verse uses synonymous parallelism, so “friend” and “relative” are equated. Others, however, will take the verse with antithetical parallelism: W. G. Plaut argues that friendship is a spiritual relationship whereas a brother’s ties are based on a blood relationship – often adversity is the only thing that brings brothers together (Proverbs, 189).

² tn Heb “a brother.”

³ tn Heb “is born for adversity.” This is not referring to sibling rivalry but to the loyalty a brother shows during times of calamity. This is not to say that a brother only shows loyalty when there is trouble, nor that he always does in these times (e.g., 18:19, 24; 19:7; 27:10). The true friend is the same as a brotherly relation – in times of greatest need the loyal love is displayed.

NET Notes: Pro 17:18

¹ tn Heb “heart”; KJV, ASV “a man void of understanding”; NIV “a man lacking in judgment.”

² tn The phrase “in pledge” is supplied for the sake of clarification.

³ tn The line uses the participle עֹרֵב (’orev) with its cognate accusative עֲרֻבָּה (’arubah), “who pledges a pledge.”

⁴ sn It is foolish to pledge security for someone’s loans (e.g., Prov 6:1-5).

NET Notes: Pro 17:19

¹ tn Heb “the one who loves transgression the one who loves a quarrel.” There is some ambiguity in the first line. The meaning would not differ greatly if either were taken as the subject; but the parallelism suggests that the proverb is about a quarrelsome and arrogant person who loves sin and invites destruction.

² tn Some have taken this second line literally and interpreted it to mean he has built a pretentious house. Probably it is meant to be figurative: The gate is the mouth (the figure would be hypocatastasis) and so to make it high is to say lofty things – he brags too much (e.g., 1 Sam 2:3; Prov 18:12; 29:23); cf. NCV, TEV, NLT. C. H. Toy (Proverbs [ICC], 348) wishes to emend פִּתְחוֹ (pitkho, “his gate”) to פִּיו (piv, “his mouth”), but that is unnecessary since the idea can be obtained by interpretation.

NET Notes: Pro 17:20

¹ tn The verse parallels two descriptions of the wicked person: “crooked/perverse of heart” (genitive of specification), and “turned away in his tongue” (deceitful). The first phrase describes twisted intentions. The second, using the Niphal participle (“one turned away”) with “tongue,” the metonymy of cause, describes one who has turned away from speaking truth. Cf. NLT “the twisted tongue tumbles into trouble.”

² tn The phrase “does not find good” is a figure (tapeinosis) meaning, “will experience calamity.” The wicked person can expect trouble ahead.

³ tn Heb “tongue”; NIV “whose tongue is deceitful.”

NET Notes: Pro 17:21

¹ sn Here the Hebrew terms כְּסִיל (kÿsil) and נָבָל (naval) are paired. The first one, which occurs about fifty times in the book, refers to a dullard, whether it be in spiritual, intellectual, or moral matters. The second word, rare in the book, primarily focuses on religious folly – it refers to the practical atheist, the one who lives as if there is no God.

² tn The form simply means “bears” or “gives birth to,” but since it is masculine it could be rendered “fathers” (cf. NASB “he who begets a fool”; NIV “To have a fool for a son”). The form for “fool” is masculine, but the proverb is not limited only to male children (cf. NCV “It is sad to have a foolish child”).

³ tn The phrase “does so” is supplied for the sake of clarification.

⁴ sn Parents of fools, who had hoped for children who would be a credit to the family, find only bitter disappointment (cf. TEV “nothing but sadness and sorrow”).

NET Notes: Pro 17:22

¹ sn Heb “a heart of rejoicing”; KJV “a merry heart”; NAB, NASB “a joyful heart.” This attributive genitive refers to the mind or psyche. A happy and healthy outlook on life brings healing.

² tc The word “healing” is a hapax legomenon; some have suggested changes, such as to Arabic jihatu (“face”) or to גְּוִיָּה (gÿviah, “body”) as in the Syriac and Tg. Prov 17:22, but the MT makes sense as it is and should be retained.

tn Heb “it causes good a healing.” This means it promotes healing.

³ sn The “crushed spirit” refers to one who is depressed (cf. NAB “a depressed spirit”). “Crushed” is figurative (an implied comparison) for the idea that one’s psyche or will to go on is beaten down by circumstances.

⁴ sn The “bones” figuratively represent the whole body encased in a boney framework (metonymy of subject). “Fat bones” in scripture means a healthy body (3:8; 15:30; 16:24), but “dried up” bones signify unhealthiness and lifelessness (cf. Ezek 37:1-4).

NET Notes: Pro 17:23

¹ sn The fact that the “gift” is given secretly (Heb “from the bosom” [מֵחֵיק, mekheq]; so NASB) indicates that it was not proper. Cf. NRSV “a concealed bribe”; TEV, CEV, NLT “secret bribes.”

² tn The form לְהַטּוֹת (lÿhattot) is the Hiphil infinitive construct of נָטָה (natah), meaning “to thrust away,” i.e., to “pervert.” This purpose clause clarifies that the receiving of the “gift” is for evil intent.

NET Notes: Pro 17:24

¹ tn The verse begins with אֶת־פְּנֵי מֵבִין (’et-pÿni mevin), “before the discerning” or “the face of the discerning.” The particle אֶת here is simply drawing emphasis to the predicate (IBHS 182-83 §10.3.2b). Cf. NIV “A discerning man keeps wisdom in view.”

² tn The term “run” does not appear in the Hebrew text, but is supplied for the sake of clarification.

³ sn To say that “the eyes of the fool run to the ends of the earth” means that he has no power to concentrate and cannot focus his attention on anything. The language is hyperbolic. Cf. NCV “the mind of a fool wanders everywhere.”

NET Notes: Pro 17:25

¹ sn The Hebrew noun means “vexation, anger, grief.”

² tn Heb “to the one who bore him.” Because the participle is feminine singular in Hebrew, this has been translated as “the mother who bore him.”

sn The proverb is similar to v. 21, 10:1, and 15:20.

NET Notes: Pro 17:26

¹ tn Heb “not good.” This is an example of tapeinosis – an understatement that implies the worst-case scenario: “it is terrible.”

² tn The verb עָנַשׁ, here a Qal infinitive construct, properly means “to fine” (cf. NAB, NRSV, NLT) but is taken here to mean “to punish” in general. The infinitive functions as the subject of the clause.

³ tn The form is the Hiphil infinitive construct from נָכָה (nakhah, “to strike; to smite”). It may well refer to public beatings, so “flog” is used in the translation, since “strike” could refer to an individual’s action and “beat” could be taken to refer to competition.

⁴ tn Heb “[is] against uprightness.” The expression may be rendered “contrary to what is right.”

sn The two lines could be synonymous parallelism; but the second part is being used to show how wrong the first act would be – punishing the righteous makes about as much sense as beating an official of the court for doing what is just.

NET Notes: Pro 17:27

¹ tn Heb “the one knowing knowledge.” The cognate accusative underscores the meaning of the participle – this is a truly knowledgeable person.

² sn The participle חוֹשֵׂךְ (khosekh) means “withholds; restrains; refrains; spares; holds in check,” etc. One who has knowledge speaks carefully.

³ tn Heb “cool of spirit.” This genitive of specification describes one who is “calm” (so NCV, TEV, CEV) or “even-tempered” (so NIV, NLT); he is composed.

NET Notes: Pro 17:28

¹ tn The imperfect tense here denotes possibility: One who holds his tongue [may be considered] discerning.

² tn The Niphal participle is used in the declarative/estimative sense with stative verbs: “to be discerning” (Qal) becomes “to be declared discerning” (Niphal). The proverb is teaching that silence is one evidence of wisdom, and that even a fool can thereby appear wise. D. Kidner says that a fool who takes this advice is no longer a complete fool (Proverbs [TOTC], 127). He does not, of course, become wise – he just hides his folly.

Geneva Bible: Pro 17:16

Why [is there] a ^{( g )} price in the hand of a fool to get wisdom, seeing [he hath] no heart [to it]?

^{( g )} What good does it do the wicked to be rich, seeing he does not set his mind to wisdom?

Geneva Bible: Pro 17:17

A friend loveth at all times, and a ^{( h )} brother is born for adversity.

^{( h )} So that he is more than a friend, even a brother that helps in time of adversity.

Geneva Bible: Pro 17:18

A man void of understanding ^{( i )} striketh hands, [and] becometh surety in the presence of his friend.

^{( i )} Read (Pro 6:1).

Geneva Bible: Pro 17:19

He loveth transgression that loveth strife: [and] he that exalteth his ^{( k )} gate seeketh destruction.

^{( k )} Lifts up himself above his degree.

Geneva Bible: Pro 17:23

A wicked [man] taketh a bribe out of the ^{( l )} bosom to pervert the ways of judgment.

^{( l )} That is, secretly and out of the bosom of the rich.

Geneva Bible: Pro 17:24

Wisdom [is] before him that hath understanding; but the eyes of a fool [are] in the ^{( m )} ends of the earth.

^{( m )} That is, wander to and fro, and seek not after wisdom.

Geneva Bible: Pro 17:26

Also to punish the just [is] not good, [nor] to strike princes ^{( n )} for equity.

^{( n )} For their well doing.

Commentary -- Verse Range Notes

MHCC: Pro 17:13

To render evil for good is devilish. He that does so, brings a curse upon his family.

MHCC: Pro 17:14

What danger there is in the beginning of strife! Resist its earliest display; and leave it off, if it were possible, before you begin.

MHCC: Pro 17:15

It is an offence to God to acquit the guilty, or to condemn those who are not guilty.

MHCC: Pro 17:16

Man's neglect of God's favour and his own interest is very absurd.

MHCC: Pro 17:17

No change of outward circumstances should abate our affection for our friends or relatives. But no friend, except Christ, deserves unlimited confidence. In Him this text did receive, and still receives its most glorious fulfilment.

MHCC: Pro 17:18

Let not any wrong their families. Yet Christ's becoming Surety for men, was a glorious display of Divine wisdom; for he was able to discharge the bond.

MHCC: Pro 17:19

If we would keep a clear conscience and a quiet mind, we must shun all excitements to anger. And a man who affects a style of living above his means, goes the way to ruin.

MHCC: Pro 17:20

There is nothing got by ill designs. And many have paid dear for an unbridled tongue.

MHCC: Pro 17:21

This speaks very plainly what many wise and good men feel very strongly, how grievous it is to have a foolish, wicked child.

MHCC: Pro 17:22

It is great mercy that God gives us leave to be cheerful, and cause to be cheerful, if by his grace he gives us hearts to be cheerful.

MHCC: Pro 17:23

The wicked are ready to part with their money, though loved, that they may not suffer for their crimes.

MHCC: Pro 17:24

The prudent man keeps the word of God continually in view. But the foolish man cannot fix his thoughts, nor pursue any purpose with steadiness.

MHCC: Pro 17:25

Wicked children despise the authority of their father, and the tenderness of their mother.

MHCC: Pro 17:26

It is very wrong to find fault for doing what is duty.

MHCC: Pro 17:27-28

A man may show himself to be a wise man, by the good temper of his mind, and by the good government of his tongue. He is careful when he does speak, to speak to the purpose. God knows his heart, and the folly that is bound there; therefore he cannot be deceived in his judgment as men may be.

Matthew Henry: Pro 17:13

A malicious mischievous man is here represented, 1. As ungrateful to his friends. He oftentimes is so absurd and insensible of kindnesses done him that he renders evil for good. David met with those that were his adversaries for his love, Psa 109:4. To render evil for evil is brutish, but to render evil for good is devilish. He is an ill-natured man who, because he is resolved not to return a kindness, will revenge it. 2. As therein unkind to his family, for he entails a curse upon it. This is a crime so heinous that it shall be punished, not only in his person, but in his posterity, for whom he thus treasures up wrath. The sword shall not depart from David's house because he rewarded Uriah with evil for his good services. The Jews stoned Christ for his good works; therefore is his blood upon them and upon their children.

Matthew Henry: Pro 17:14

Here is, 1. The danger that there is in the beginning of strife. One hot word, one peevish reflection, one angry demand, one spiteful contradiction, begets another, and that a third, and so on, till it proves like the cutting of a dam; when the water has got a little passage it does itself widen the breach, bears down all before it, and there is then no stopping it, no reducing it. 2. A good caution inferred thence, to take heed of the first spark of contention and to put it out as soon as ever it appears. Dread the breaking of the ice, for, if once broken, it will break further; therefore leave it off, not only when you see the worst of it, for then it may be too late, but when you see the first of it. Obsta principiis - Resist its earliest display. Leave it off even before it be meddled with; leave it off, if it were possible, before you begin.

Matthew Henry: Pro 17:15

This shows what an offence it is to God, 1. When those that are entrusted with the administration of public justice, judges, juries, witnesses, prosecutors, counsel, do either acquit the guilty or condemn those that are not guilty, or in the least contribute to either; this defeats the end of government, which is to protect the good and punish the bad, Rom 13:3, Rom 13:4. It is equally provoking to God to justify the wicked, though it be in pity and in favorem vitae - to safe life, as to condemn the just. 2. When any private persons plead for sin and sinners, palliate and excuse wickedness, or argue against virtue and piety, and so pervert the right ways of the Lord and confound the eternal distinctions between good and evil.

Matthew Henry: Pro 17:16

Two things are here spoken of with astonishment: - 1. God's great goodness to foolish man, in putting a price into his hand to get wisdom, to get knowledge and grace to fit him for both worlds. We have rational souls, the means of grace, the strivings of the Spirit, access to God by prayer; we have time and opportunity. He that has a good estate (so some understand it) has advantages thereby of getting wisdom by purchasing instruction. Good parents, relations, ministers, friends, are helps to get wisdom. It is a price, therefore of value, a talent. It is a price in the hand, in possession; the word is nigh thee. It is a price for getting; it is for our own advantage; it is for getting wisdom, the very thing which, being fools, we have most need of. We have reason to wonder that God should so consider our necessity, and should entrust us with such advantages, though he foresaw we should not make a right improvement of them. 2. Man's great wickedness, his neglect of God's favour and his own interest, which is very absurd and unaccountable: He has no heart to it, not to the wisdom that is to be got, nor to the price in the use of which it may be got. He has no heart, no skill, nor will, nor courage, to improve his advantages. He has set his heart upon other things, so that he has no heart to his duty or the great concerns of his soul. Wherefore should a price be thrown away and lost upon one so undeserving of it?

Matthew Henry: Pro 17:17

This intimates the strength of those bonds by which we are bound to each other and which we ought to be sensible of. 1. Friends must be constant to each other at all times. That is not true friendship which is not constant; it will be so if it be sincere, and actuated by a good principle. Those that are fanciful or selfish in their friendship will love no longer than their humour is pleased and their interest served, and therefore their affections turn with the wind and change with the weather. Swallow-friends, that fly to you in summer, but are gone in winter; such friends there is no loss of. But if the friendship be prudent, generous, and cordial, if I love my friend because he is wise, and virtuous, and good, as long as he continues so, though he fall into poverty and disgrace, still I shall love him. Christ is a friend that loves at all times (Joh 13:1) and we must so love him, Rom 8:35. 2. Relations must in a special manner be careful and tender of one another in affliction: A brother is born to succour a brother or sister in distress, to whom he is joined so closely by nature that he may the more sensibly feel from their burdens, and be the more strongly inclined and engaged, as it were by instinct, to help them. We must often consider what we were born for, not only as men, but as in such a station and relation. Who knows but we came into such a family for such a time as this? We do not answer the end of our relations if we do not do the duty of them. Some take it thus: A friend that loves at all times is born (that is, becomes) a brother in adversity, and is so to be valued.

Matthew Henry: Pro 17:18

Though Solomon had commended friendship in adversity (Pro 17:17), yet let not any, under pretence of being generous to their friends, be unjust to their families and wrong them; one part of our duty must be made to consist with another. Note, 1. It is a piece of wisdom to keep out of debt as much as may be, especially to dread suretiship. There may be a just occasion for a man to pass his word for his friend in his absence, till he come to engage himself; but to be surety in the presence of his friend, when he is upon the spot, supposes that his own word will not be taken, he being deemed insolvent or dishonest, and then who can with safety pass his word for him? 2. Those that are void of understanding are commonly taken in this snare, to the prejudice of their families, and therefore ought not to be trusted too far with their own affairs, but to be under direction.

Matthew Henry: Pro 17:19

Note, 1. Those that are quarrelsome involve themselves in a great deal of guilt: He that loves strife, that in his worldly business loves to go to law, in religion loves controversies, and in common conversation loves to thwart and fall out, that is never well but when he is in the fire, he loves transgression; for a great deal of sin attends that sin, and the way of it is down-hill. He pretends to stand up for truth, and for his honour and right, but really he loves sin, which God hates. 2. Those that are ambitious and aspiring expose themselves to a great deal of trouble, such as often ends in their ruin: He that exalts his gate, builds a stately house, at least a fine frontispiece, that he may overtop and outshine his neighbours, seeks his own destruction and takes a deal of pains to ruin himself; he makes his gate so large that his house and estate go out at it.

Matthew Henry: Pro 17:20

Note, 1. Framing ill designs will be of no advantage to us; there is nothing got by them: He that has a froward heart, that sows discord and is full of resentment, cannot promise himself to get by it sufficient to counterbalance the loss of his repose and reputation, nor can he take any rational satisfaction in it; he finds no good. 2. Giving ill language will be a great disadvantage to us: He that has a perverse tongue, spiteful and abusive, scurrilous or backbiting, falls into one mischief or other, loses his friends, provokes his enemies, and pulls trouble upon his own head. Many a one has paid dearly for an unbridled tongue.

Matthew Henry: Pro 17:21

This expresses that very emphatically which many wise and good men feel very sensibly, what a grievous vexatious thing it is to have a foolish wicked child. See here, 1. How uncertain all our creature-comforts are, so that we are often not only disappointed in them, but that proves the greatest cross in which we promised ourselves most satisfaction. There was joy when a man-child was born into the world, and yet, if he prove vicious, his own father will wish he had never been born. The name of Absalom signifies his father's peace, but he was his greatest trouble. It should moderate the desire of having children, and the delights of their parents in them, that they may prove a grief to them; yet it should silence the murmurings of the afflicted father in that case that if his son be a fool he is a fool of his own begetting, and therefore he must make the best of him, and take it up as his cross, the rather because Adam begets a son in his own likeness. 2. How unwise we are in suffering one affliction (and that of an untoward child as likely as any other) to drown the sense of a thousand mercies: The father of a fool lays that so much to heart that he has no joy of any thing else. For this he may thank himself; there are joys sufficient to counterbalance even that sorrow.

Matthew Henry: Pro 17:22

Note, 1. It is healthful to be cheerful. The Lord is for the body, and has provided for it, not only meat, but medicine, and has here told us that the best medicine is a merry heart, not a heart addicted to vain, carnal, sensual mirth; Solomon himself said of that mirth, It is not medicine, but madness; it is not food, but poison; what doth it? But he means a heart rejoicing in God, and serving him with gladness, and then taking the comfort of outward enjoyments and particularly that of pleasant conversation. It is a great mercy that God gives us leave to be cheerful and cause to be cheerful, especially if by his grace he gives us hearts to be cheerful. This does good to a medicine (so some read it); it will make physic more efficient. Or it does good as a medicine to the body, making it easy and fit for business. But, if mirth be a medicine (understand it of diversion and recreation), it must be used sparingly, only when there is occasion, not turned into food, and it must be used medicinally, sub regimine - as a prescribed regimen, and by rule. 2. The sorrows of the mind often contribute very much to the sickliness of the body: A broken spirit, sunk by the burden of afflictions, and especially a conscience wounded with the sense of guilt and fear of wrath, dries the bones, wastes the radical moisture, exhausts the very marrow, and makes the body a mere skeleton. We should therefore watch and pray against all melancholy dispositions, for they lead us into trouble as well as into temptation.

Matthew Henry: Pro 17:23

See here, 1. What an evil thing bribery is: He is a wicked man that will take a gift to engage him to give a false testimony, verdict, or judgment; when he does it he is ashamed of it, for he takes it, with all the secresy imaginable, out of the bosom where he knows it is laid ready for him; it is industriously concealed, and so slyly that, if he could, he would hide it from his own conscience. A gift is taken out of the bosom of a wicked man (so some read it); for he is a bad man that gives bribes, as well as he that takes them. 2. What a powerful thing it is. It is of such force that it perverts the ways of judgment. The course of justice is not only obstructed, but turned into injustice; and the greatest wrongs are done under colour of doing right.

Matthew Henry: Pro 17:24

Note, 1. He is to be reckoned an intelligent man that not only has wisdom, but has it ready when he has occasion for it. He lays his wisdom before him, as his card and compass which he steers by, has his eye always upon it, as he that writes has on his copy; and then he has it before him; it is not to seek, but still at hand. 2. He that has a giddy head, a roving rambling fancy, will never be fit for any solid business. He is a fool, and good for nothing, whose eyes are in the ends of the earth, here, and there and every where, any where but where they should be, who cannot fix his thoughts to one subject nor pursue any one purpose with any thing of steadiness. When his mind should be applied to his study and business it is filled with a thousand things foreign and impertinent.

Matthew Henry: Pro 17:25

Observe, 1. Wicked children are an affliction to both their parents. They are an occasion of anger to the father (so the word signifies), because they contemn his authority, but of sorrow and bitterness to the mother, because they abuse her tenderness. The parents, being joint-sufferers, should therefore bring mutual comfort to bear them up under it, and strive to make it as easy as they can, the mother to mollify the father's anger, the father to alleviate the mother's grief. 2. That Solomon often repeats this remark, probably because it was his own case; however, it is a common case.

Matthew Henry: Pro 17:26

In differences that happen between magistrates and subjects, and such differences often arise, 1. Let magistrates see to it that they never punish the just, that they be in no case a terror to good works, for that is to abuse their power and betray that great trust which is reposed in them. It is not good, that is, it is a very evil thing, and will end ill, whatever end they may aim at in it. When princes become tyrants and persecutors their thrones will be neither easy nor firm. 2. Let subjects see to it that they do not find fault with the government for doing its duty, for it is a wicked thing to strike princes for equity, by defaming their administration or by any secret attempts against them to strike at them, as the ten tribes that revolted reflected upon Solomon for imposing necessary taxes. Some read it, Nor to strike the ingenuous for equity. Magistrates must take heed that none suffer under them for well doing; nor must parents provoke their children to wrath by unjust rebukes.

Matthew Henry: Pro 17:27-28

Two ways a man may show himself to be a wise man: - 1. By the good temper, the sweetness and the sedateness, of his mind: A man of understanding is of an excellent spirit, a precious spirit (so the word is); he is one that looks well to his spirit, that it be as it should be, and so keeps it in an even frame, easy to himself and pleasant to others. A gracious spirit is a precious spirit, and renders a man amiable and more excellent than his neighbour. He is of a cool spirit (so some read it), not heated with passion, nor put into any tumult or disorder by the impetus of any corrupt affection, but even and stayed. A cool head with a warm heart is an admirable composition. 2. By the good government of his tongue. (1.) A wise man will be of few words, as being afraid of speaking amiss: He that has knowledge, and aims to do good with it, is careful, when he does speak to speak to the purpose, and says little in order that he may take time to deliberate. He spares his words, because they are better spared than ill-spent. (2.) This is generally taken for such a sure indication of wisdom that a fool may gain the reputation of being a wise man if he have but wit enough to hold his tongue, to hear, and see, and say little. If a fool hold his peace, men of candour will think him wise, because nothing appears to the contrary, and because it will be thought that he is making observations on what others say, and gaining experience, and is consulting with himself what he shall say, that he may speak pertinently. See how easy it is to gain men's good opinion and to impose upon them. But when a fool holds his peace God knows his heart, and the folly that is bound up there; thoughts are words to him, and therefore he cannot be deceived in his judgment of men.

Keil-Delitzsch: Pro 17:13

13 He that returneth evil for good,

From his house evil shall not depart.

If ingratitude appertains to the sinful manifestations of ignoble selfishness, how much more sinful still is black ingratitude, which recompenses evil for good! ( משׁיב , as 1Sa 25:21, syn. גּמל , to requite, Pro 3:30; Pro 31:12; שׁלּם , to reimburse, Pro 20:22). Instead of תמישׁ , the Kerı̂ reads תמוּשׁ ; but that this verb, with a middle vowel, may be ' י ' ע as well as ' ו ' ע , Psa 55:2 shows.

Keil-Delitzsch: Pro 17:14

14 As one letteth out water is the beginning of a strife;

But cease thou from such strife ere it comes to showing teeth.

The meaning of this verb פּטר is certain: it means to break forth; and transitively, like Arab. faṭr , to bring forth from a cleft, to make to break forth, to let go free (Theodotion, ἀπολύων ; Jerome, dimittit ; Venet . ἀφιείς ). The lxx, since it translates by ἐξουσίαν δίδωσι , thinks on the juristic signification, which occurs in the Chronicles: to make free, or to declare so; but here פּוטר מים ( vid ., regarding the Metheg at Pro 14:31) is, as Luther translates, one who tears away the dam from the waters. And ראשׁית מדון is not accus. dependent on פוטר , to be supplied (Hitzig: he unfetters water who the beginning of strife, viz., unfetters); but the part. is used as at Pro 10:17 : one who unfetters the water is the beginning of strife, i.e. , he is thus related to it as when one... This is an addition to the free use of the part. in the language of the Mishna, where one would expect the infin ., e.g. , בּזורע (= בּזרע ), if one sows, בּמזיד (= בּזדון ), of wantonness. It is thus unnecessary, with Ewald, to interpret פוטר as neut., which lets water go = a water-outbreak; פוטר is meant personally; it represents one who breaks through a water-dam, withdraws the restraint of the water, opens a sluice, and then emblematically the proverb says: thus conditioned is the beginning of a strife. Then follows the warning to let go such strife ( הריב , with the article used in the more elevated style, not without emphasis), to break from it, to separate it from oneself ere it reach a dangerous height. This is expressed by לפני התגּלּע , a verb occurring only here and at Pro 18:1; Pro 20:3, always in the Hithpa . The Targum (misunderstood by Gesenius after Buxtorf; vid ., to the contrary, Levy, under the word צדי II) translates it at Pro 18:1; Pro 20:3, as the Syr., by "to mock,"also Aquila, who has at Pro 20:3, ἐξυβρισθήσεται , and the lxx at Pro 18:1, ἐπονείδιστος ἔσται , and Jerome, who has this in all the three passages, render the Hithpa . in this sense, passively. In this passage before us, the Targ., as Hitzig gives it, translates, "before it heats itself,"but that is an error occasioned by Buxtorf; vid ., on the contrary, Levy, under the word קריא ( κύριος ); this translation, however, has a representative in Haja Gaon, who appeals for גלע , to glow, to Nidda viii. 2.

(Note: Vid., Simon Nascher's Der Gaon Haja u. seine giest. Thätig. p. 15.)

Elsewhere the lxx, at Pro 20:3, συμπλέκεται (where Jerome, with the amalgamation of the two significations, miscentur contumeliis ); Kimchi and others gloss it by התערב , and, according to this, the Venet . translates, πρὸ τοῦ συνχυθῆναι ( τὴν ἔριν ); Luther, "before thou art mingled therein."But all these explanations of the word: insultare, excandescere , and commisceri , are etymologically inadmissible. Bertheau's and Zöckler's "roll itself forth"is connected at least with a meaning rightly belonging to the R. גל . But the Arab. shows, that not the meaning volvere , but that of retegere is to be adopted. Aruch

(Note: Vid ., p. 109, note.)

for Nidda viii. 2 refers to the Arab., where a wound is designated as יכולה להגּלע ולהוציא דם , i.e. , as breaking up, as it were, when the crust of that which is nearly healed is broken off (Maimuni glosses the word by להתקלף , were uncrusted), and blood again comes forth. The meaning retegere requires here, however, another distinction. The explanation mentioned there by Aruch: before the strife becomes public to thee, i.e. , approaches thee, is not sufficient. The verbal stem גלע is the stronger power of גלה , and means laying bare; but here, not as there, in the Mishna of a wound covered with a crust. The Arab. jal' means to quarrel with another, properly to show him the teeth, the Poël or the tendency-stem from jali'a , to have the mouth standing open, so that one shows his teeth; and the Syr. glaṣ , with its offshoots and derivatives, has also this meaning of ringi , opening the mouth to show, i.e. , to make bare the teeth. Schultens has established this explanation of the words, and Gesenius further establishes it in the Thesaurus, according to which Fleischer also remarks, " גלע , of showing the teeth, the exposing of the teeth by the wide opening of the mouth, as happens in bitter quarrels."But הריב does not agree with this. Hitzig's translation, "before the strife shows its teeth,"is as modern as in Pro 17:11 is the passion of the unfettered demon, and Fleischer's prius vero quam exacerbetur rixa renders the Hithpa . in a sense unnecessarily generalized for Pro 18:1 and Pro 20:3. The accentuation, which separates להתגלע from הריב by Rebia Mugrash , is correct. One may translate, as Schultens, antequam dentes stringantur , or, since the Hithpa . has sometimes a reciprocal signification, e.g. , Gen 42:1; Psa 41:8 : ere one reciprocally shows his teeth, Hitzig unjustly takes exception to the inversion הריב נטושׁ . Why should not the object precede, as at Hos 12:1-14 :15, the נטוש , placed with emphasis at the end? The same inversion for a like reason occurs at Ecc 5:6.

Keil-Delitzsch: Pro 17:15

15 He that acquitteth the guilty and condemneth the righteous -

An abomination to Jahve are they both.

The proverb is against the partisan judge who is open to bribery, like Pro 24:24, cf. Isa 5:23, where, with reference to such, the announcement of punishment is emphatically made. רשׁע and צדּיק , in a forensic sense, are equivalent to sons ( reus ) and insons . גּם (cf. the Arab. jmy'na , altogether, but particularly the Pers. ham and the Turkish dkhy standing wholly thus in the numeral) is here, as at Gen 27:45, equivalent to יחדּיו , Jer 46:12 (in its unions = united). Whoever pronounces sentence of justification on the guilty, appears as if he must be judged more mildly than he who condemns the guiltless, but both the one and the other alike are an abhorrence to God.

Keil-Delitzsch: Pro 17:16-21

We take Pro 17:16-21 together. This group beings with a proverb of the heartless, and ends with one of the perverse-hearted; and between these there are not wanting noticeable points of contact between the proverbs that follow one another.

Pro 17:16

16 Why the ready money in the hand of the fool;

To get wisdom when he has yet no heart?

The question is made pointed by זה , thus not: why the ready money when...? Is it to obtain wisdom? - the whole is but one question, the reason of which is founded in לבו אין (thus to be accented with Mugrash going before).

(Note: If we write ולב־ with Makkeph , then we have to accentuate לקנות חכמה with Tarcha Munach , because the Silluk word in this writing has not two syllables before the tone. This sequence of accents if found in the Codd. Ven. 1521, 1615, Basel 1619, while most editions have לקנות חכמה ולב־אין , which is false. But according to MSS we have ולב without Makkeph , and that is right according to the Makkeph rules of the metrical Accentuationssystem ; vid ., Torath Emeth , p. 40.)

The fool, perhaps, even makes some endeavours, for he goes to the school of the wise, to follow out their admonitions, קנה חכמה (Pro 4:5, etc.), and it costs him something (Pro 4:7), but all to no purpose, for he has no heart. By this it is not meant that knowledge, for which he pays his honorarium, remains, it may be, in his head, but goes not to his heart, and thus becomes an unfruitful theory; but the heart is equivalent to the understanding, in the sense in which the heart appears as the previous condition to the attainment of wisdom (Pro 18:15), and as something to be gained before all (Pro 15:32), viz., understanding, as the fitting intellectual and practical habitus to the reception, the appropriation, and realization of wisdom, the ability rightly to comprehend the fulness of the communicated knowledge, and to adopt it as an independent possession, that which the Greek called νοῦς , as in that "golden proverb"of Democrates: πολλοὶ πολυμαθέες νοῦν οὐκ ἔχουσι , or as in Luk 24:25, where it is said that the Lord opened τὸν νοῦν of His disciples to understand the Scriptures. In the lxx a distich follows Pro 17:16, which is made up of 19b and 20b, and contains a varied translation of these two lines.

Pro 17:17

17 At all times the right friend shows himself loving;

And as a brother is he born for adversity.

Brother is more than friend, he stands to one nearer than a friend does, Psa 35:14; but the relation of a friend may deepen itself into a spiritual, moral brotherhood, Psa 18:24, and there is no name of friend that sounds dearer than אחי , 2Sa 1:26. 17a and 17b are, according to this, related to each other climactically. The friend meant in 17a is a true friend. Of no other is it said that he loves בּכל־עת , i.e. , makes his love manifest; and also the article in הרע not only here gives to the word more body, but stamps it as an ideal-word: the friend who corresponds to the idea of such an one.

(Note: The Arab. grammarians say that the article in this case stands, l'astfrâgh khsânas âljnas , as an exhaustive expression of all essential properties of the genus, i.e. , to express the full ideal realization of the idea in that which is named.)

The inf . of the Hiph ., in the sense "to associate"(Ewald), cannot therefore be הרע , because רע is not derived from רעע , but from רעה . Thus there exists no contrast between 17a and 17b, so that the love of a friend is thought of, in contradistinction to that of a brother, as without permanency (Fl.); but 17b means that the true friend shows himself in the time of need, and that thus the friendship becomes closer, like that between brothers. The statements do not refer to two kinds of friends; this is seen from the circumstance that אח has not the article, as הרע has. It is not the subj. but pred., as אדם , Job 11:12 : sooner is a wild ass born or born again as a man. The meaning of הוּלד there, as at Psa 87:5., borders on the notion of regenerari ; here the idea is not essentially much less, for by the saying that the friend is born in the time of need, as a brother, is meant that he then for the first time shows himself as a friend, he receives the right status or baptism of such an one, and is, as it were, born into personal brotherly relationship to the sorely-tried friend. The translation comprobatur (Jerome) and steplang7 erfunden [is found out] (Luther) obliterates the peculiar and thus intentional expression, for נולד is not at all a metaphor used for passing into the light - the two passages in Proverbs and in Job have not their parallel. לצרה is not equivalent to בּצרה (cf. Psa 9:10; Psa 10:1), for the interchange of the prep. in 17a and 17b would then be without any apparent reason. But Hitzig's translation also: as a brother he is born of adversity, is impossible, for ל after נודל and ילּד always designates that for which the birth is an advantage, not that from which it proceeds. Thus ל will be that of the purpose: for the purpose of the need, - not indeed to suffer (Job 5:7) on account of it, but to bear it in sympathy, and to help to bear it. Rightly Fleischer: frater autem ad aerumnam ( sc . levandam et removendam ) nascitur . The lxx gives this sense to the ל : ἀδελφοὶ δὲ ἐν ἀνάγκαις χρήσιμοι ἔστωσαν, τοῦτο γὰρ χάριν γεννῶνται .

Pro 17:18

18 A man void of understanding is he who striketh hands,

Who becometh surety with his neighbour.

Cf. Pro 6:1-5, where the warning against suretyship is given at large, and the reasons for it are adduced. It is incorrect to translate (Gesen., Hitzig, and others) לפני רעהוּ , with the lxx, Jerome, the Syr., Targ., and Luther, "for his neighbour;"to become surety for any one is ערב ל , Pro 6:1, or, with the object. accus. Pro 11:15, another suitable prep. is בּעד ; but לפני never means pro ( ὑπέρ ), for at 1Sa 1:16 it means "to the person,"and 2Sa 3:31, "before Abner's corpse (bier)." רעהוּ is thus here the person with whom the suretyship is entered into; he can be called the רע of him who gives bail, so much the more as the reception of the bail supposes that both are well known to each other. Here also Fleischer rightly translates: apud alterum ( sc . creditorem pro debitore ).

Pro 17:19

19 He loveth sin who loveth strife;

He who maketh high his doors seeketh destruction.

A synthetic distich. Böttcher finds the reason of the pairing of these two lines in the relationship between a mouth and a door (cf. Mic 7:6, פּתחי פיך ). Hitzig goes further, and supposes that 19b figuratively expresses what boastfulness brings upon itself. Against Geier, Schultens, and others, who understand פּתחו directly of the mouth, he rightly remarks that הגדּיל פה is not heard of, and that הגדּיל פה taht dn would be used instead. But the two lines harmonize, without this interchangeable reference of os and ostium . steplang7 Zanksucht [quarrelsomeness] and steplang7 Prunksucht [ostentation] are related as the symptoms of selfishness. But both bear their sentence in themselves. He who has pleasure in quarrelling has pleasure in evil, for he commits himself to the way of great sinning, and draws others along with him; and he who cannot have the door of his house high enough and splendid enough, prepares thereby for himself, against his will, the destruction of his house. An old Hebrew proverb says, כל העוסק בבנין יתמסכן , aedificandi nimis studiosus ad mendicitatem redigitur . Both parts of this verse refer to one and the same individual, for the insanum aedificandi studium goes only too often hand in hand with unjust and heartless litigation.

Pro 17:20

20 He that is of a false heart findeth no good;

And he that goeth astray with his tongue falleth into evil.

Regarding עקּשׁ־לב , vid ., Pro 11:20. In the parallel member, נהפּך בּלשׁונו is he who twists or winds ( vid ., at Pro 2:12) with his tongue, going about concealing and falsifying the truth. The phrase ונהפּך (the connecting form before a word with a prep.) is syntactically possible, but the Masora designates the word, in contradistinction to ונהפּך , pointed with Pathach , Lev 13:16, with לית as unicum , thus requires ונהפּך , as is also found in Codd. The contrast of רעה is here טוב , also neut., as Pro 13:21, cf. Pro 16:20, and רע , Pro 13:17.

Pro 17:21

The first three parts of the old Solomonic Book of Proverbs ((1) Prov 10-12; (2) 13:1-15:19; (3) 15:20-17:20) are now followed by the fourth part. We recognise it as striking the same keynote as Pro 10:1. In Pro 17:21 it resounds once more, here commencing a part; there, Pro 10:1, beginning the second group of proverbs. The first closes, as it begins, with a proverb of the fool.

21 He that begetteth a fool, it is to his sorrow;

And the father of a fool hath no joy.

It is admissible to supply ילדו , developing itself from ילד , before לתוּגה לו ( vid ., regarding this passive formation, at Pro 10:1, cf. Pro 14:13), as at Isa 66:3, מעלה (Fl.: in maerorem sibi genuit h. e. ideo videtur genuisse ut sibi maerorem crearet ); but not less admissible is it to interpret לתוגה לו as a noun-clause corresponding to the ולא־ישׂמח (thus to be written with Makkeph ): it brings grief to him. According as one understands this as an expectation, or as a consequence, ילד , as at Pro 23:24, is rendered either qui gignit or qui genuit . With נבל , seldom occurring in the Book of Proverbs (only here and at Pro 17:7), כּסיל , occurring not unfrequently, is interchanged. Schultens rightly defines the latter etymologically: marcidus h. e. qui ad virtutem, pietatem, vigorem omnem vitae spiritualis medullitus emarcuit ; and the former: elumbis et mollitie segnitieve fractus , the intellectually heavy and sluggish (cf. Arab. kasal , laziness; kaslân , the lazy).

(Note: Nöldeke's assertion (Art. Orion in Schenkel's Bibel-Lexicon ) that the Arab. kasal corresponds to the Hebr. כּשׁל proceeds from the twofold supposition, that the meaning to be lazy underlies the meaning to totter ( vid ., also Dietrich in Gesenius' Heb. Wörterbuch ), and that the Hebr. ס must correspond with the Arab. š . The former supposition is untenable, the latter is far removed (cf. e.g. , כּסּא and kursı̂ , ספר and sifr , מסכּן and miskı̂n ). The verb כּשׁל , Aram. תּקל , is unknown in the Arab.)

Keil-Delitzsch: Pro 17:22

22 A joyful heart bringeth good recovery;

And a broken spirit drieth the bones.

The heart is the centre of the individual life, and the condition and the tone of the heart communicates itself to this life, even to its outermost circumference; the spirit is the power of self-consciousness which, according as it is lifted up or broken, also lifts up or breaks down the condition of the body ( Psychol . p. 199), vid ., the similar contrasted phrases לב שׂמח and רוּח נכאה , Pro 15:13. The ἄπ. λεγ . גּהה (here and there in Codd. incorrectly written גּיהה ) has nothing to do with the Arab. jihat , which does not mean sight, but direction, and is formed from wjah (whence wajah , sight), like עדה , congregation, from ועד ( יעד ). The Syr., Targ. (perhaps also Symmachus: ἀγαθύνει ἡλικίαν ; Jerome: aetatem floridam facit ; Luther: makes the life steplang7 lüstig [cheerful]) translate it by body; but for this גּוה ( גּויּה ) is used, and that is a word of an entirely different root from גּהה . To what verb this refers is shown by Hos 5:13 : ולא־יגהה מכּם מזור , and healed not for you her ulcerous wound. מזור is the compress, i.e. , the bandage closing up the ulcer, then also the ulcer-wound itself; and גּהה is the contrary of עלה , e.g. , Jer 8:22; it means the removing of the bandage and the healing of the wound. This is confirmed by the Syr. gho , which in like manner is construed with min , and means to be delivered from something ( vid ., Bernstein's Lex. Syr. to Kirsch's Chrestomathie ). The Aethiop. quadriliteral gâhgěh , to hinder, to cause to cease, corresponds to the causative Syr. agahish . Accordingly גּהה means to be in the condition of abatement, mitigation, healing; and גּהה (as synonym of כּהה , Neh 3:19, with which Parchon combines it), levamen, levatio , in the sense of bodily healing (lxx εὐεκτεῖν ποιεῖ ; Venet ., after Kimchi, ἀγαθυνεῖ θεραπείαν ); and היטיב גּהה (cf. Pro 15:2) denotes, to bring good improvement, to advance powerfully the recovery. Schultens compares the Arab. jahy , nitescere, disserenari , as Menahem has done ננהּ , but this word is one of the few words which are explained exclusively from the Syriac (and Aethiop.). גּרם (here and at Pro 25:15) is the word interchanging with עצם , Pro 15:30; Pro 16:24.

Keil-Delitzsch: Pro 17:23

23 Bribery from the bosom the godless receiveth,

To pervert the ways of justice.

Regarding שׂחד , vid ., Pro 17:8. The idea of this word, as well as the clause containing the purpose, demand for the רשׁע a high judicial or administrative post. The bosom, חק ( חיק ), is, as Pro 16:23, that of the clothing. From the bosom, מחק , where it was kept concealed, the gift is brought forth, and is given into the bosom, בּחק , Pro 21:14, of him whose favour is to be obtained - an event taking place under four eyes, which purposely withdraws itself from the observation of any third person. Since this is done to give to the course of justice a direction contrary to rectitude, the giver of the bribe has not right on his side; and, under the circumstances, the favourable decision which he purchases may be at once the unrighteous sentence of a צדיק , accusing him, or accused by him, Pro 18:5.

Keil-Delitzsch: Pro 17:24

24 The understanding has his attention toward wisdom;

But the eyes of a fool are on the end of the earth.

Many interpreters explain, as Euchel:

"The understanding finds wisdom everywhere;

The eyes of the fool seek it at the end of the world."

Ewald refers to Deu 30:11-14 as an unfolding of the same thought. But although it may be said of the fool ( vid ., on the contrary, Pro 15:14) that he seeks wisdom, only not at the right place, as at Pro 14:6, of the mocker that he seeks wisdom but in vain, yet here the order of the words, as well as the expression, lead us to another thought: before the eyes of the understanding את־פּניע , as Gen 33:18; 1Sa 2:11, and frequently in the phrase ' את־פני ה , e.g. , 1Sa 1:22) wisdom lies as his aim, his object, the end after which he strives; on the contrary, the eyes of the fool, without keeping that one necessary thing in view, wander in alia omnia , and roam about what is far off, without having any fixed object. The fool is everywhere with his thoughts, except where he ought to be. Leaving out of view that which lies nearest, he loses himself in aliena . The understanding has an ever present theme of wisdom, which arrests his attention, and on which he concentrates himself; but the fool flutters about fantastically from one thing to another, and that which is to him precisely of least importance interests him the most.

Keil-Delitzsch: Pro 17:25

The series of proverbs, v. 25-18:2, begins and closes in the same way as the preceding, and only Pro 17:26 stands by itself without apparent connection.

This verse begins connecting itself with Pro 17:21 :

A grief to his father is a foolish son,

And a bitter woe for her that bare him.

The ἅπ. λεγ. ממר is formed from מרר (to be bitter, properly harsh), as מכס from כּסס . The Syr. and Targ. change the subst. into participles; some codd. also have ממר (after the forms מחל , מסב , מפר , מרע ), but as may be expected in 25a, מבעיס . The dat. obj. instead of the accus. may be possible; the verse immediately following furnishes a sufficient example of this.

Keil-Delitzsch: Pro 17:26

26 Also to inflict punishment on the righteous is not good;

This, that one overthrows the noble on account of his rectitude.

Does the גּם [also] refer to a connection from which the proverb is separated? or is it tacitly supposed that there are many kinds of worthless men in the world, and that one from among them is brought forward? or is it meant, that to lay upon the righteous a pecuniary punishment is also not good? None of all these. The proverb must have a meaning complete in itself; and if pecuniary punishment and corporeal punishment were regarded as opposed to one another, 26b would then have begun with אף כּי ( quanto magis percutere ingenuos ). Here it is with גם as at Pro 20:11, and as with אך at 11a, and רק at Pro 13:10 : according to the sense, it belongs not to the word next following, but to לצּדּיק ; and ענשׁ (whence inf . ענושׁ , as Pro 21:11, with the ǎ in ע , cf. also עבד , Pro 11:10, for אבד ) means here not specially to inflict a pecuniary fine, but generally to punish, for, as in mulctare, the meaning is generalized, elsewhere with the accus., Deu 22:19, here to give to any one to undergo punishment. The ruler is the servant of God, who has to preserve rectitude, εἰς ὀργὴν τῷ τὸ κακὸν πράσσοντι (Rom 13:14). It is not good when he makes his power to punish to be felt by the innocent as well as by the guilty.

In 26b, instead of הכּות , the proverb is continued with להכּות ; לא־טוב , which is to be supplied, takes the inf . alone when it precedes, and the inf . with ל when it follows, Pro 18:5; Pro 28:21; Pro 21:9 (but cf. Pro 21:19). הכּות is the usual word for punishment by scourging, Deu 25:1-3, cf. 2Co 11:24, N.T. μαστιγοῦν , δίρειν , Rabb. מכּות , strokes, or מלקוּת from לקה , vapulare , to receive stripes. נדיבים are here those noble in disposition. The idea of נדיב fluctuates between generosus in an outward and in a moral sense, wherefore על־ישׁר , or rather עלי־ישׁר , is added; for the old editions, correct MSS, and e.g. , also Soncin. 1488, present עלי ( vid ., Norzi). Hitzig incorrectly explains this, "against what is due"( ישׁר , as Pro 11:24); also Psa 94:20, עלי־חק does not mean κατὰ προστάγματος (Symmachus), but ἐπὶ προστάγματι (lxx and Theod.), on the ground of right = praetextu juris (Vatabl.). Thus עלי־ישׁר means here neither against nor beyond what is due, but: on the ground of honourable conduct, making this (of course mistakenly) a lawful title to punishment; Aquila, ἐπὶ εὐθύτητι , cf. Mat 5:10, ἕνεκεν δικαιοσύνης . Besides, for על after הכּה , the causal signification lies nearest Num 22:32, cf. Isa 1:5 ( על־מה , on account of anything). If the power of punishment is abused to the punishing of the righteous, yea, even to the corporeal chastisement of the noble, and their straight, i.e. , conscientious, firm, open conduct, is made a crime against them, that is not good - it is perversion of the idea of justice, and an iniquity which challenges the penal rectitude of the Most High (Ecc 5:7 [8]).

Keil-Delitzsch: Pro 17:27

27 He that keepeth his words to himself hath knowledge,

And the cool of temper is a man of understanding.

The first line here is a variation of Pro 10:19. The phrase ידע דּעת (here and at Dan 1:4) means to possess knowledge ( novisse ); more frequently it is בּינה ידע , e.g. , Pro 4:1, where ידע has the inchoative sense of noscere . In 27b the Kerı̂ is יקר־רוח . Jerome translates it pretiosi spiritus , the Venet . τίμιος ̀„ὸ πνεῦμα . Rashi glosses יקר here, as at 1Sa 3:1, by מנוע (thus to be read after codd.), retentus spiritu ; most interpreters remark that the spirit here comes into view as expressing itself in words. It is scarcely correct to say that יקר דּברים could designate one who is sparing in his words, but יקר־רוּח is, according to the fundamental conception of the verb יקר , gravis spiritu (Schultens), of a dignified, composed spirit; it is a quiet seriousness proceeding from high conscientiousness, and maintaining itself in self-control, which is designated by this word. But the Chethı̂b וקר־רוּח presents almost the same description of character. קר from קרר (of the same root as יקר ) means to be firm, unmoveable, καρτερὸν εἶναι , hence to be congealed, frozen, cold (cf. frigus with rigere , rigor ), figuratively to be cold-blooded, passionless, quiet, composed (Fl.); cf. post-bibl. קרת רוּח (Arab. ḳurrat‛ain ), cooling = refreshing, ἀνάψυξις (Act 3:20).

(Note: "He has made my eye glowing"(askhn , cf. שׁחין ) is in Arab. equivalent to "he has deeply troubled me."The eye of the benevolent is bârid , and in the Semitic manner of expression, with deep psychological significance, it is said that the tears of sorrow are hot, but those of joy cold.)

Whether we read יקר or קר , in any case we are not to translate rarus spiritu , which, apart from the impossibility of the expression, makes 27b almost a tautological repetition of the thought of 27a. The first line recommends bridling of the tongue, in contrast to inconsiderate and untimely talk; the second line recommends coldness, i.e. , equanimity of spirit, in contrast to passionate heat.

Keil-Delitzsch: Pro 17:28

Ver. 28 continues the same theme, the value of silence:

Even a fool, when he keeps silence, is counted wise;

When he shutteth his mouth, discreet.

The subj. as well as the pred. of the first line avail for the second. אטם , obturare, occludere , usually of the closing the ear, is here transferred to the mouth. The Hiph . החרישׁ means mutum agere (cf. Arab. khrs , mutum esse ), from חרשׁ , which, like κωφός , passes from the meaning surdus to that of mutus (Fl.). The words of Job 13:5, and also those of Alexander: si tacuisses sapiens mansisses , are applicable to fools. An Arab. proverb says, "silence is the covering of the stupid."In the epigrammatical hexameter,

πᾶς τις ἀπαίδευτος φρονιμώτατός ἐστι σιωπῶν,

the word σιωπῶν has the very same syntactical position as these two participles.

(Note: Cf. C. Schultze's Die bibl. Sprichwörter (1860), p. 60f.)

Constable: Pro 10:1--22:17

II. COUPLETS EXPRESSING WISDOM 10:1--22:16

Chapters 1-9, as we have seen, contain discourses that Solomon evidently wrote urging his sons to choose the way of wisdom for their lives.⁹² At 10:1 we begin the part of the book that sets forth what the wise way is in a variety of life situations.

"Until now the book of Proverbs has been identifying the truly wise man. Form this point on, it will describe how such a man should conduct his life from day to day. This logical topical order appears in many New Testament epistles, where the saved person is first identified, and then the daily life he should live is described [e.g., Rom. 1-5 and 6-8; Eph. 1-3 and 4-6]."⁹³

There are 184 maxims in chapters 10-15 and 191 in chapters 16-22 for a total of 375.⁹⁴ This represents only a few of the 3,000 proverbs Solomon wrote (1 Kings 4:32). Most of the proverbs in this section are one verse long and contain two lines each; they are couplets. The second line contrasts, compares, or completes the idea expressed in the first line. In chapters 10-15 most couplets contain antithetic parallelism. The key word is "but." In chapters 16-22 there are more synonymous parallelisms marked by the conjunction "and." There are also continuous sentences in which the second line continues the thought of the first line (e.g., 14:26). Some couplets contain comparisons in which the relative value of two things is set forth (e.g., 11:31). Some contain a statement in the first line followed by an explanation in the second line (e.g., 20:2).⁹⁵

Is there any logic to the arrangement of these seemingly unrelated proverbs? In some places there is a general association of ideas, and in some places there is a recurring key word (e.g., "king" in 16:12-15, and "Yahweh" in 16:1-7). However many of these couplets have no logical connection with what immediately precedes or follows in the context. This anthology style is typical of other ancient Near Eastern wisdom literature.

"The absence of a systematic arrangement is due to the traditional character of the contents. There is no need of a closely knit argument; striking images, incisive wording are all that is required to give a fresh appeal to the truth of familiar viewpoints."⁹⁶

"It is also surprising to find lofty precepts mixed with more trivial' apothegms. Of course, this is a misconception based on the modern-day viewpoint of life. From the sages' perspective each proverb is an expression of wisdom,' which is . . . the fixed order of reality. Viewed from this perspective no sentence is trivial . . ."⁹⁷

Why did the Holy Spirit not arrange these proverbs topically so we could study all of them that deal with one subject together? Probably He did so because the method He chose is "a course of education in the life of wisdom."⁹⁸

"As we read Proverbs chapter by chapter, the Spirit of God has the freedom to teach us about many subjects, and we never know from day to day which topic we'll need the most. Just as the Bible itself isn't arranged like a systematic theology, neither is Proverbs. What Solomon wrote is more like a kaleidoscope than a stained-glass window: We never know what the next pattern will be."⁹⁹

In the notes that follow (on 10:1-22:16) I have commented only on those proverbs that appear to me to need clarification in the NASB.

Constable: Pro 17:1-28

2. Peacemakers and troublemakers ch. 17

17:8 The owner of the bribe is the person who gives it. A bribe is an effective tool. It works like a charm. This proverb is not advocating bribery, only acknowledging that money talks. God's view of bribery becomes clear in 17:15 and 23.¹³⁴

17:16 The idea here is that it is foolish for a fool to try to buy wisdom when he does not have the brains to comprehend it¹³⁵ or does not intend to follow that wisdom. Why go to school and pay good money for tuition if you do not plan to put into practice what you are learning?

17:19 Raising the door does not mean opening it but building a higher, more splendid door for the sake of impressing others. Just as a person who loves transgression thereby sets himself up for strife, so the person who loves to display his wealth is setting himself up for destruction. His door publicizes his wealth and attracts the interest of burglars. Other interpreters take the gate figuratively.

". . . the gate is the mouth, and so to make it high is to say lofty things--he brags too much (see 1 Sam 2:3; Prov 18:12; 29:23)."¹³⁶

17:24 A man of understanding concentrates on wisdom, but a fool lacks concentration. His mind roams everywhere.

"The eyes of the mebin [discerning man] are riveted on the teacher, for he is fascinated by her instruction and is a picture of unbroken concentration. The kesil [fool] has the wandering eye and the vacant distracted mind, and his condition is expressed by a hyperbole. As a student who is hearing nothing of what his teacher says might let his eyes rove to every corner of the classroom, so the fool who is inattentive to the instruction of Wisdom is said to have his eyes on the ends of the earth."¹³⁷

Commentary -- Other

Evidence: Pro 17:14

See Mat 12:36 footnote.

Evidence: Pro 17:22

Let the joy of the Lord be your strength . See Pro 15:15 footnote.

Evidence: Pro 17:24

True riches are laid before us in the Word of God . Those who ignore these " exceedingly great and precious promises" ( 2Pe 1:4 ) will never be content.

Introduction / Outline

JFB: Proverbs (Book Introduction)

THE NATURE AND USE OF PROVERBS.--A proverb is a pithy sentence, concisely expressing some well-established truth susceptible of various illustrations and applications. The word is of Latin derivation, literally meaning for a word, speech, or discourse; that is, one expression for many. The Hebrew word for "proverb" (mashal) means a "comparison." Many suppose it was used, because the form or matter of the proverb, or both, involved the idea of comparison. Most of the proverbs are in couplets or triplets, or some modifications of them, the members of which correspond in structure and length, as if arranged to be compared one with another. They illustrate the varieties of parallelism, a distinguishing feature of Hebrew poetry. Compare Introduction to Poetical Books. Many also clearly involve the idea of comparison in the sentiments expressed (compare Pro 12:1-10; Pro 25:10-15; Pro 26:1-9). Sometimes, however, the designed omission of one member of the comparison, exercising the reader's sagacity or study for its supply, presents the proverb as a "riddle" or "dark saying" (compare Pro. 30:15-33; Pro 1:6; Psa 49:4). The sententious form of expression, which thus became a marked feature of the proverbial style, was also adopted for continuous discourse, even when not always preserving traces of comparison, either in form or matter (compare Pro. 1:1-9:18). In Eze 17:1; Eze 24:3, we find the same word properly translated "parable," to designate an illustrative discourse. Then the Greek translators have used a word, parabola ("parable"), which the gospel writers (except John) employ for our Lord's discourses of the same character, and which also seems to involve the idea of comparison, though that may not be its primary meaning. It might seem, therefore, that the proverbial and parabolic styles of writing were originally and essentially the same. The proverb is a "concentrated parable, and the parable an extension of the proverb by a full illustration." The proverb is thus the moral or theme of a parable, which sometimes precedes it, as in Mat 19:30 (compare Pro 20:1); or succeeds it, as in Mat. 22:1-16; Luk 15:1-10. The style being poetical, and adapted to the expression of a high order of poetical sentiment, such as prophecy, we find the same term used to designate such compositions (compare Num 23:7; Mic 2:4; Hab 2:6).

Though the Hebrews used the same term for proverb and parable, the Greek employs two, though the sacred writers have not always appeared to recognize a distinction. The term for proverb is, paroimia, which the Greek translators employ for the title of this book, evidently with special reference to the later definition of a proverb, as a trite, sententious form of speech, which appears to be the best meaning of the term. John uses the same term to designate our Saviour's instructions, in view of their characteristic obscurity (compare Pro 16:25-29, Greek), and even for his illustrative discourses (Pro 10:6), whose sense was not at once obvious to all his hearers. This form of instruction was well adapted to aid the learner. The parallel structure of sentences, the repetition, contrast, or comparison of thought, were all calculated to facilitate the efforts of memory; and precepts of practical wisdom which, extended into logical discourses, might have failed to make abiding impressions by reason of their length or complicated character, were thus compressed into pithy, and, for the most part, very plain statements. Such a mode of instruction has distinguished the written or traditional literature of all nations, and was, and still is, peculiarly current in the East.

In this book, however, we are supplied with a proverbial wisdom commended by the seal of divine inspiration. God has condescended to become our teacher on the practical affairs belonging to all the relations of life. He has adapted His instruction to the plain and unlettered, and presented, in this striking and impressive method, the great principles of duty to Him and to our fellow men. To the prime motive of all right conduct, the fear of God, are added all lawful and subordinate incentives, such as honor, interest, love, fear, and natural affection. Besides the terror excited by an apprehension of God's justly provoked judgments, we are warned against evil-doing by the exhibition of the inevitable temporal results of impiety, injustice, profligacy, idleness, laziness, indolence, drunkenness, and debauchery. To the rewards of true piety which follow in eternity, are promised the peace, security, love, and approbation of the good, and the comforts of a clear conscience, which render this life truly happy.

INSPIRATION AND AUTHORSHIP.--With no important exception, Jewish and Christian writers have received this book as the inspired production of Solomon. It is the first book of the Bible prefaced by the name of the author. The New Testament abounds with citations from the Proverbs. Its intrinsic excellence commends it to us as the production of a higher authority than the apocryphal writings, such as Wisdom or Ecclesiasticus. Solomon lived five hundred years before the "seven wise men" of Greece, and seven hundred before the age of Socrates, Plato, and Aristotle. It is thus very evident, whatever theory of his sources of knowledge be adopted, that he did not draw upon any heathen repositories with which we are acquainted. It is far more probable, that by the various migrations, captivities, and dispersions of the Jews, heathen philosophers drew from this inspired fountain many of those streams which continue to refresh mankind amid the otherwise barren and parched deserts of profane literature.

As, however, the Psalms are ascribed to David, because he was the leading author, so the ascription of this book to Solomon is entirely consistent with the titles of the thirtieth and thirty-first chapters, which assign those chapters to Agur and Lemuel respectively. Of these persons we know nothing. This is not the place for discussing the various speculations respecting them. By a slight change of reading some propose to translate Pro 30:1 : "The words of Agur, the son of her who was obeyed Massa," that is, "the queen of Massa"; and Pro 31:1 : "The words of Lemuel, king of Massa"; but to this the earliest versions are contradictory, and nothing other than the strongest exegetical necessity ought to be allowed to justify a departure from a well-established reading and version when nothing useful to our knowledge is gained. It is better to confess ignorance than indulge in useless conjectures.

It is probable that out of the "three thousand proverbs" (1Ki 4:32) which Solomon spoke, he selected and edited Pro. 1:1-24:34 during his life. Pro. 25:1-29:27 were also of his production, and copied out in the days of Hezekiah, by his "men," perhaps the prophets Isaiah, Hosea, and Micah. Such a work was evidently in the spirit of this pious monarch, who set his heart so fully on a reformation of God's worship. Learned men have endeavored to establish the theory that Solomon himself was only a collector; or that the other parts of the book, as these chapters, were also selections by later hands; but the reasons adduced to maintain these views have never appeared so satisfactory as to change the usual opinions on the subject, which have the sanction of the most ancient and reliable authorities.

DIVISIONS OF THE BOOK.--Such a work is, of course, not susceptible of any logical analysis. There are, however, some well-defined marks of division, so that very generally the book is divided into five or six parts.

1. The first contains nine chapters, in which are discussed and enforced by illustration, admonition, and encouragement the principles and blessings of wisdom, and the pernicious schemes and practices of sinful persons. These chapters are introductory. With few specimens of the proper proverb, they are distinguished by its conciseness and terseness. The sentences follow very strictly the form of parallelism, and generally of the synonymous species, only forty of the synthetic and four (Pro 3:32-35) of the antithetic appearing. The style is ornate, the figures bolder and fuller, and the illustrations more striking and extended.

2. The antithetic and synthetic parallelism to the exclusion of the synonymous distinguish Pro. 10:1-22:16, and the verses are entirely unconnected, each containing a complete sense in itself.

3. Pro. 22:16-24:34 present a series of admonitions as if addressed to a pupil, and generally each topic occupies two or more verses.

4. Pro. 25:1-29:27 are entitled to be regarded as a distinct portion, for the reason given above as to its origin. The style is very much mixed; of the peculiarities, compare parts two and three.

5. Pro. 30:1-33 is peculiar not only for its authorship, but as a specimen of the kind of proverb which has been described as "dark sayings" or "riddles."

6. To a few pregnant but concise admonitions, suitable for a king, is added a most inimitable portraiture of female character. In both parts five and six the distinctive peculiarity of the original proverbial style gives place to the modifications already mentioned as marking a later composition, though both retain the concise and nervous method of stating truth, equally valuable for its deep impression and permanent retention by the memory.

TSK: Proverbs (Book Introduction)

The wisdom of all ages, from the highest antiquity, has chosen to compress and communicate its lessons in short, compendious sentences, and in poetic language, which were readily conceived and easily retained, and circulated in society as useful principles, to be unfolded as occasion required. Indeed, such short maxims, comprehending much instruction in a few words, and carrying their own evidence with them, are admirably adapted to direct the conduct, without overburdening the memory, or perplexing the mind with abstract reasonings; and hence there are, in all countries and in all languages, old proverbs, or common sayings, which have great authority and influence on the opinions and actions of mankind. Such maxims, however, want their proper basis, the sanction of a Divine Original; and being generally the mere result of worldly prudence, are often calculated to impose on the judgment, and to mislead those who are directed by them. But the proverbs in this book not only are far more ancient than any others extant in the world, and infinitely surpass all the ethical sayings of the ancient sages; but have also received a Divine imprimatur, and are infallible rules to direct our conduct in every circumstance of human life. They are so justly founded on the principles of human nature, and so adapted to the permanent interests of man, that they agree with the manners of every age; and are adapted to every period, condition, or rank in life, however varied in its complexion or diversified by circumstance. Kings and subjects, rich and poor, wise and foolish, old and young, fathers and mothers, husbands and wives, sons and daughters, masters and servants, may here learn their respective duties, and read lessons of instruction for the regulation of their conduct in their various circumstances; while the most powerful motives, derived from honour, interest, love, fear, natural affection, and piety, are exhibited to inspire an ardent love of wisdom and virtue, and the greatest detestation of ignorance and vice. These maxims are laid down so clearly, copiously, impressively, and in such variety, that every man who wishes to be instructed may take what he chooses, and, among multitudes, those which he likes best. " He is wise," say St. Basil, " not only who hath arrived at a complete habit of wisdom, but who hath made some progress towards it; nay, who doth as yet but love it, or desire it, and listen to it. Such as these, by reading this book, shall be made wiser; for they shall be instructed in much divine, and in no less human learning....It bridles the injurious tongue, corrects the wanton eye, and ties the unjust hand in chains. It persecutes sloth, chastises all absurd desires, teaches prudence, raises man’s courage, and represents temperance and chastity after such a fashion that one cannot but have them in veneration."

TSK: Proverbs 17 (Chapter Introduction)

Overview

Poole: Proverbs 17 (Chapter Introduction)

CHAPTER 17

Of sacrifices ; of the remainders of sacrifices, of which they used to make feasts; of which See Poole "Pro 7:14" . Or, of slain beasts, as that word is used, Gen 31:54 , and elsewhere.

MHCC: Proverbs (Book Introduction)

The subject of this book may be thus stated by an enlargement on the opening verses. 1. The Proverbs of Solomon, the son of David, king of Israel. 2. Which treat of the knowledge of wisdom, of piety towards God, of instruction and moral discipline, of the understanding wise and prudent counsels. 3. Which treat of the attainment of instruction in wisdom, which wisdom is to be shown in the conduct of life, and consists in righteousness with regard to our fellow-creatures. 4. Which treat of the giving to the simple sagacity to discover what is right, by supplying them with just principles, and correct views of virtue and vice; and to the young man knowledge, so that he need not err through ignorance; and discretion, so that by pondering well these precepts, he may not err through obstinacy. Take the proverbs of other nations, and we shall find great numbers founded upon selfishness, cunning, pride, injustice, national contempt, and animosities. The principles of the Proverbs of Solomon are piety, charity, justice, benevolence, and true prudence. Their universal purity proves that they are the word of God.

Matthew Henry: Proverbs (Book Introduction)

An Exposition, With Practical Observations, of The Proverbs

We have now before us, I. A new author, or penman rather, or pen (if you will) made use of by the Holy Ghost for making known the mind of God to us, writing as moved by the finger of God (so the Spirit of God is called), and that is Solomon; through his hand came this book of Scripture and the two that follow it, Ecclesiastes and Canticles, a sermon and a song. Some think he wrote Canticles when he was very young, Proverbs in the midst of his days, and Ecclesiastes when he was old. In the title of his song he only writes himself Solomon, perhaps because he wrote it before his accession to the throne, being filled with the Holy Ghost when he was young. In the title of his Proverbs he writes himself the son of David, king of Israel, for then he ruled over all Israel. In the title of his Ecclesiastes he writes himself the son of David, king of Jerusalem, because then perhaps his influence had grown less upon the distant tribes, and he confined himself very much in Jerusalem. Concerning this author we may observe, 1. That he was a king, and a king's son. The penmen of scripture, hitherto, were most of them men of the first rank in the world, as Moses and Joshua, Samuel and David, and now Solomon; but, after him, the inspired writers were generally poor prophets, men of no figure in the world, because that dispensation was approaching in the which God would choose the weak and foolish things of the world to confound the wise and mighty and the poor should be employed to evangelize. Solomon was a very rich king, and his dominions were very large, a king of the first magnitude, and yet he addicted himself to the study of divine things, and was a prophet and a prophet's son. It is no disparagement to the greatest princes and potentates in the world to instruct those about them in religion and the laws of it. 2. That he was one whom God endued with extraordinary measures of wisdom and knowledge, in answer to his prayers at his accession to the throne. His prayer was exemplary: Give me a wise and an understanding heart; the answer to it was encouraging: he had what he desired and all other things were added to him. Now here we find what good use he made of the wisdom God gave him; he not only governed himself and his kingdom with it, but he gave rules of wisdom to others also, and transmitted them to posterity. Thus must we trade with the talents with which we are entrusted, according as they are. 3. That he was one who had his faults, and in his latter end turned aside from those good ways of God which in this book he had directed others in. We have the story of it 1 Kings 11, and a sad story it is, that the penman of such a book as this should apostatize as he did. Tell it not in Gath. But let those who are most eminently useful take warning by this not to be proud or secure; and let us all learn not to think the worse of good instructions though we have them from those who do not themselves altogether live up to them.

II. A new way of writing, in which divine wisdom is taught us by Proverbs, or short sentences, which contain their whole design within themselves and are not connected with one another. We have had divine laws, histories, and songs, and how divine proverbs; such various methods has Infinite Wisdom used for our instruction, that, no stone being left unturned to do us good, we may be inexcusable if we perish in our folly. Teaching by proverbs was, 1. An ancient way of teaching. It was the most ancient way among the Greeks; each of the seven wise men of Greece had some one saying that he valued himself upon, and that made him famous. These sentences were inscribed on pillars, and had in great veneration as that which was said to come down from heaven. A coelo descendit, Gnōthi seauton - Know thyself is a precept which came down from heaven. 2. It was a plain and easy way of teaching, which cost neither the teachers nor the learners much pains, nor put their understandings nor their memories to the stretch. Long periods, and arguments far-fetched, must be laboured both by him that frames them and by him that would understand them, while a proverb, which carries both its sense and its evidence in a little compass, is quickly apprehended and subscribed to, and is easily retained. Both David's devotions and Solomon's instructions are sententious, which may recommend that way of expression to those who minister about holy things, both in praying and preaching. 3. It was a very profitable way of teaching, and served admirably well to answer the end. The word Mashal, here used for a proverb, comes from a word that signifies to rule or have dominion, because of the commanding power and influence which wise and weighty sayings have upon the children of men; he that teaches by them dominatur in concionibus - rules his auditory. It is easy to observe how the world is governed by proverbs. As saith the proverb of the ancients (1Sa 24:13), or (as we commonly express it) As the old saying is, goes very far with most men in forming their notions and fixing their resolves. Much of the wisdom of the ancients has been handed down to posterity by proverbs; and some think we may judge of the temper and character of a nation by the complexion of its vulgar proverbs. Proverbs in conversation are like axious in philosophy, maxims in law, and postulata in the mathematics, which nobody disputes, but every one endeavours to expound so as to have them on his side. Yet there are many corrupt proverbs, which tend to debauch men's minds and harden them in sin. The devil has his proverbs, and the world and the flesh have their proverbs, which reflect reproach on God and religion (as Eze 12:22; Eze 18:2), to guard us against the corrupt influences of which God has his proverbs, which are all wise and good, and tend to make us so. These proverbs of Solomon were not merely a collection of the wise sayings that had been formerly delivered, as some have imagined, but were the dictates of the Spirit of God in Solomon. The very first of them (Pro 1:7) agrees with what God said to man in the beginning (Job 28:28, Behold, the fear of the Lord, that is wisdom ); so that though Solomon was great, and his name may serve as much as any man's to recommend his writings, yet, behold, a greater than Solomon is here. It is God, by Solomon, that here speaks to us: I say, to us; for these proverbs were written for our learning, and, when Solomon speaks to his son, the exhortation is said to speak to us as unto children, Heb 12:5. And, as we have no book so useful to us in our devotions as David's psalms, so have we none so serviceable to us, for the right ordering of our conversations, as Solomon's proverbs, which as David says of the commandments, are exceedingly broad, containing, in a little compass, a complete body of divine ethics, politics, and economics, exposing every vice, recommending every virtue, and suggesting rules for the government of ourselves in every relation and condition, and every turn of the conversation. The learned bishop Hall has drawn up a system of moral philosophy out of Solomon's Proverbs and Ecclesiastes. The first nine chapters of this book are reckoned as a preface, by way of exhortation to the study and practice of wisdom's rules, and caution against those things that would hinder therein. We have then the first volume of Solomon's proverbs (ch. 10-24); after that a second volume (ch. 25-29); and then Agur's prophecy (ch. 30), and Lemuel's (ch. 31). The scope of all is one and the same, to direct us so to order our conversation aright as that in the end we may see the salvation of the Lord. The best comment on these rules is to be ruled by them.

Topical Index of Proverbs

Twenty chapters of the book of Proverbs (beginning with ch. 10 and ending with ch. 29), consisting mostly of entire sentences in each verse, could not well be reduced to proper heads, and the contents of them gathered; I have therefore here put the contents of all these chapters together, which perhaps may be of some use to those who desire to see at once all that is said of any one head in these chapters. Some of the verses, perhaps, I have not put under the same heads that another would have put them under, but the most of them fall (I hope) naturally enough to the places I have assigned them.

1. Of the comfort, or grief, parents have in their children, according as they are wise or foolish, godly or ungodly, Pro 10:1; Pro 15:20; Pro 17:21, Pro 17:25; Pro 19:13, Pro 19:26; Pro 23:15, Pro 23:16, Pro 23:24, Pro 23:25; Pro 27:11; Pro 29:3

2. Of the world's insufficiency, and religion's sufficiency, to make us happy (Pro 10:2, Pro 10:3; Pro 11:4) and the preference to be therefore given to the gains of virtue above those of this world, Pro 15:16, Pro 15:17; Pro 16:8, Pro 16:16; Pro 17:1; Pro 19:1; Pro 28:6, Pro 28:11

3. Of slothfulness and diligence, Pro 10:4, Pro 10:26; Pro 12:11, Pro 12:24, Pro 12:27; Pro 13:4, Pro 13:23; Pro 15:19; Pro 16:26; Pro 18:9; Pro 19:15, Pro 19:24; Pro 20:4, Pro 20:13; Pro 21:5, Pro 21:25, Pro 21:26; Pro 22:13, Pro 22:29; Pro 24:30-34; Pro 26:13-16; Pro 27:18, Pro 27:23, Pro 27:27; Pro 28:19. Particularly the improving or neglecting opportunities, Pro 6:6; Pro 10:5

4. The happiness of the righteous, and the misery of the wicked, Pro 10:6, Pro 10:9, Pro 10:16, Pro 10:24, Pro 10:25, Pro 10:27-30; Pro 11:3, Pro 11:5-8, Pro 11:18-21, Pro 11:31; Pro 12:2, Pro 12:3, Pro 12:7, Pro 12:13, Pro 12:14, Pro 12:21, Pro 12:26, Pro 12:28; Pro 13:6, Pro 13:9, Pro 13:14 15, 21, 22, 25; Pro 14:11, Pro 14:14, Pro 14:19, Pro 14:32; Pro 15:6, Pro 15:8, Pro 15:9, Pro 15:24, Pro 15:26, Pro 15:29; Pro 20:7; Pro 21:12, Pro 21:15, Pro 21:16, Pro 21:18, Pro 21:21; Pro 22:12; Pro 28:10, Pro 28:18; Pro 29:6

5. Of honour and dishonour, Pro 10:7; Pro 12:8, Pro 12:9; Pro 18:3; Pro 26:1; Pro 27:21. And of vain-glory, Pro 25:14, Pro 25:27; Pro 27:2

6. The wisdom of obedience, and folly of disobedience, Pro 10:8, Pro 10:17; Pro 12:1, Pro 12:15; Pro 13:1, Pro 13:13, Pro 13:18; Pro 15:5, Pro 15:10, Pro 15:12, Pro 15:31, Pro 15:32; Pro 19:16; Pro 28:4, Pro 28:7, Pro 28:9

7. Of mischievousness and usefulness, Pro 10:10, Pro 10:23; Pro 11:9-11, Pro 11:23, Pro 11:27; Pro 12:5, Pro 12:6, Pro 12:12, Pro 12:18, Pro 12:20; Pro 13:2; Pro 14:22; Pro 16:29, Pro 16:30; Pro 17:11; Pro 21:10; Pro 24:8; Pro 26:23, Pro 26:27

8. The praise of wise and good discourse, and the hurt and shame of an ungoverned tongue, Pro 10:11, Pro 10:13, Pro 10:14, Pro 10:20, Pro 10:21, Pro 10:31, Pro 10:32; Pro 11:30; Pro 14:3; Pro 15:2, Pro 15:4, Pro 15:7, Pro 15:23, Pro 15:28; Pro 16:20, Pro 16:23, Pro 16:24; Pro 17:7; Pro 18:4, Pro 18:7, Pro 18:20, Pro 18:21; Pro 20:15; Pro 21:23; Pro 23:9; Pro 24:26; Pro 25:11

9. Of love and hatred, peaceableness and contention, Pro 10:12; Pro 15:17; Pro 17:1, Pro 17:9, Pro 17:14, Pro 17:19; Pro 18:6, Pro 18:17-19; Pro 20:3; Pro 25:8; Pro 26:17, Pro 26:21; Pro 29:9

10. Of the rich and poor, Pro 10:5, Pro 10:22; Pro 11:28; Pro 13:7, Pro 13:8; Pro 14:20, Pro 14:24; Pro 18:11, Pro 18:23; Pro 19:1, Pro 19:4, Pro 19:7, Pro 19:22; Pro 22:2, Pro 22:7; Pro 28:6, Pro 28:11; Pro 29:13

11. Of lying, fraud, and dissimulation, and of truth and sincerity, Pro 10:18; Pro 12:17, Pro 12:19, Pro 12:22; Pro 13:5; Pro 17:4; Pro 20:14, Pro 20:17; Pro 26:18, Pro 26:19, Pro 26:24-26, Pro 26:28

12. Of slandering, Pro 10:18; Pro 16:27; Pro 25:23

13. Of talkativeness and silence, Pro 10:19; Pro 11:12; Pro 12:23; Pro 13:3; Pro 17:27, Pro 17:28; Pro 29:11, Pro 29:20

14. Of justice and injustice, Pro 11:1; Pro 13:16; Pro 16:8, Pro 16:11; Pro 17:15, Pro 17:26; Pro 18:5; Pro 20:10, Pro 20:23; Pro 22:28; Pro 23:10, Pro 23:11; Pro 29:24

15. Of pride and humility, Pro 11:2; Pro 13:10; Pro 15:25, Pro 15:33; Pro 16:5, Pro 16:18, Pro 16:19; Pro 18:12; Pro 21:4; Pro 25:6, Pro 25:7; Pro 28:25; Pro 29:23

16. Of despising and respecting others, Pro 11:12; Pro 14:21

17. Of tale-bearing, Pro 11:13; Pro 16:28; Pro 18:8; Pro 20:19; Pro 26:20, Pro 26:22

18. Of rashness and deliberation, Pro 11:14; Pro 15:22; Pro 18:13; Pro 19:2; Pro 20:5, Pro 20:18; Pro 21:29; Pro 22:3; Pro 25:8-10

19. Of suretiship, Pro 11:15; Pro 17:18; Pro 20:16; Pro 22:26, Pro 22:27; Pro 27:13

20. Of good and bad women, or wives, Pro 11:16, Pro 11:22; Pro 12:4; Pro 14:1; Pro 18:22; Pro 19:13, Pro 19:14; Pro 21:9, Pro 21:19; Pro 25:24; Pro 27:15, Pro 27:16

21. Of mercifulness and unmercifulness, Pro 11:17; Pro 12:10; Pro 14:21; Pro 19:17; Pro 21:13

22. Of charity to the poor, and uncharitableness, Pro 11:24-26; Pro 14:31; Pro 17:5; Pro 22:9, Pro 22:16, Pro 22:22, Pro 22:23; Pro 28:27; Pro 29:7

23. Of covetousness and contentment, Pro 11:29; Pro 15:16, Pro 15:17, Pro 15:27; Pro 23:4, Pro 23:5

24. Of anger and meekness, Pro 12:16; Pro 14:17, Pro 14:29; Pro 15:1, Pro 15:18; Pro 16:32; Pro 17:12, Pro 17:26; Pro 19:11, Pro 19:19; Pro 22:24, Pro 22:25; Pro 25:15, Pro 25:28; Pro 26:21; Pro 29:22

25. Of melancholy and cheerfulness, Pro 12:25; Pro 14:10, Pro 14:13; Pro 15:13, Pro 15:15; Pro 17:22; Pro 18:14; Pro 25:20, Pro 25:25

26. Of hope and expectation, Pro 13:12, Pro 13:19

27. Of prudence and foolishness, Pro 13:16; Pro 14:8, Pro 14:18, Pro 14:33; Pro 15:14, Pro 15:21; Pro 16:21, Pro 16:22; Pro 17:24; Pro 18:2, Pro 18:15; Pro 24:3-7; Pro 7:27; Pro 26:6-11; Pro 28:5

28. Of treachery and fidelity, Pro 13:17; Pro 25:13, Pro 25:19

29. Of good and bad company, Pro 13:20; Pro 14:7; Pro 28:7; Pro 29:3

30. Of the education of children, Pro 13:24; Pro 19:18; Pro 20:11; Pro 22:6, Pro 22:15; Pro 23:12; Pro 14:14; Pro 29:15, Pro 29:17

31. Of the fear of the Lord, Pro 14:2, Pro 14:26, Pro 14:27; Pro 15:16, Pro 15:33; Pro 16:6; Pro 19:23; Pro 22:4; Pro 23:17, Pro 23:18

32. Of true and false witness-bearing, Pro 14:5, Pro 14:25; Pro 19:5, Pro 19:9, Pro 19:28; Pro 21:28; Pro 24:28; Pro 25:18

33. Of scorners, Pro 14:6, Pro 14:9; Pro 21:24; Pro 22:10; Pro 24:9; Pro 29:9

34. Of credulity and caution, Pro 14:15, Pro 14:16; Pro 27:12

35. Of kings and their subjects, Pro 14:28, Pro 14:34, Pro 14:35; Pro 16:10, Pro 16:12-15; Pro 19:6, Pro 19:12; Pro 20:2, Pro 20:8, Pro 20:26, Pro 20:28; Pro 22:11; Pro 24:23-25; Pro 30:2-5; Pro 28:2, Pro 28:3, Pro 28:15, Pro 28:16; Pro 29:5, Pro 29:12, Pro 29:14, Pro 29:26

36. Of envy, especially envying sinners, Pro 14:30; Pro 23:17, Pro 23:18; Pro 24:1, Pro 24:2, Pro 24:19, Pro 24:20; Pro 27:4

37. Of God's omniscience, and his universal providence, Pro 15:3, Pro 15:11; Pro 16:1, Pro 16:4, Pro 16:9, Pro 16:33; Pro 17:3; Pro 19:21; Pro 20:12, Pro 20:24; Pro 21:1, Pro 21:30, Pro 21:31; Pro 29:26

38. Of a good and ill name, Pro 15:30; Pro 22:1

39. Of men's good opinion of themselves, Pro 14:12; Pro 16:2, Pro 16:25; Pro 20:6; Pro 21:2; Pro 26:12; Pro 28:26

40. Of devotion towards God, and dependence on him, Pro 16:3; Pro 18:10; Pro 23:26; Pro 27:1; Pro 28:25; Pro 29:25

41. Of the happiness of God's favour, Pro 16:7; Pro 29:26

42. Excitements to get wisdom, Pro 16:16; Pro 18:1; Pro 19:8, Pro 19:20; Pro 22:17-21; Pro 23:15, Pro 23:16, Pro 23:22-25; Pro 24:13, Pro 24:14; Pro 27:11

43. Cautions against temptations, Pro 16:17; Pro 29:27

44. Of old age and youth, Pro 16:31; Pro 17:6; Pro 20:29

45. Of servants, Pro 17:2; Pro 19:10; Pro 29:19, Pro 29:21

46. Of bribery, Pro 17:8, Pro 17:23; Pro 18:16; Pro 21:14; Pro 28:21

47. Of reproof and correction, Pro 17:10; Pro 19:25, Pro 19:29; Pro 20:30; Pro 21:11; Pro 25:12; Pro 26:3; Pro 27:5, Pro 27:6, Pro 27:22; Pro 28:23; Pro 29:1

48. Of ingratitude, Pro 17:13

49. Of friendship, Pro 17:17; Pro 18:24; Pro 27:9, Pro 27:10, Pro 27:14, Pro 27:17

50. Of sensual pleasures, Pro 21:17; Pro 23:1-3, Pro 23:6-8, Pro 23:19-21; Pro 27:7

51. Of drunkenness, Pro 20:1; Pro 23:23, Pro 23:29-35

52. Of the universal corruption of nature, Pro 20:9

53. Of flattery, Pro 20:19; Pro 26:28; Pro 28:23; Pro 29:5

54. Of undutiful children, Pro 20:20; Pro 28:24

55. Of the short continuance of what is ill-gotten, Pro 20:21; Pro 21:6, Pro 21:7; Pro 22:8; Pro 28:8

56. Of revenge, Pro 20:22; Pro 24:17, Pro 24:18, Pro 24:29

57. Of sacrilege, Pro 20:25

58. Of conscience, Pro 20:27; Pro 27:19

59. Of the preference of moral duties before ceremonial, Pro 15:8; Pro 21:3, Pro 21:27

60. Of prodigality and wastefulness, Pro 21:20

61. The triumphs of wisdom and godliness, Pro 21:22; Pro 24:15, Pro 24:16

62. Of frowardness and tractableness, Pro 22:5

63. Of uncleanness, Pro 22:14; Pro 23:27, Pro 23:28

64. Of fainting in affliction, Pro 24:10

65. Of helping the distressed, Pro 14:11, Pro 14:12

66. Of loyalty to the government, Pro 24:21, Pro 24:22

67. Of forgiving enemies, Pro 25:21, Pro 25:22

68. Of causeless curse, Pro 26:2

69. Of answering fools, Pro 26:4, Pro 26:5

70. Of unsettledness and unsatisfiedness, Pro 27:8, Pro 27:20

71. Of cowardliness and courage, Pro 28:1

72. The people's interest in the character of their rulers, Pro 28:12, Pro 28:28; Pro 29:2, Pro 29:16; Pro 11:10, Pro 11:11

73. The benefit of repentance and holy fear, Pro 28:13, Pro 28:14

74. The punishment of murder, Pro 28:17

75. Of hastening to be rich, Pro 28:20, Pro 28:22

76. The enmity of the wicked against the godly, Pro 29:10, Pro 29:27

77. The necessity of the means of grace, Pro 29:18

Constable: Proverbs (Book Introduction)

Introduction

Title

The title of this book in the Hebrew Bible is "The Proverbs of Solomon, the Son of David, King in Israel" (cf. 1:1). The Greek Septuagint called this book "Proverbs of Solomon." The Latin Vulgate named it "The Book of Proverbs."

There is some debate about whether 1:1 is the title of the whole book or just the title of the first section (chs. 1-9). The first view has in its favor the fact that the Hebrew Bible took the verse as the title of the book. According to this view the references to Solomon in 1:1 are an indication that he was the primary author of the proverbs in the book.¹

The second view is that 1:1 simply introduces the first major section of the book. The support for this view is that some succeeding sections begin with a similar caption (cf. 10:1; 24:23; 25:1; 30:1; 31:1).²

In either case the book got its title from the proverbs it contains. The whole book is a book of proverbs so the title is appropriate.

"To read straight through a few chapters of Proverbs is like trying to have a conversation with someone who always replies with a one-liner."³

Writer

Proverbs claims to be a compendium of the wise sayings of several different individuals.⁴ Solomon originated some of them (10:1-22:16 and chs. 25-29 definitely, and probably chs. 1-9 as well).⁵ Unnamed wise men (sages) wrote other parts (22:17-24:34 definitely, and possibly chs. 1-9). Hezekiah's men copied some of Solomon's proverbs and added them to this collection (chs. 25-29). Agur and King Lemuel produced chapters 30 and 31 respectively.

We do not know who the sages were who wrote 22:17-24:34 nor do we know the names of the men whom King Hezekiah instructed to compile some of Solomon's sayings. Agur and Lemuel are unknown to us also, though Lemuel seems to have been a non-Israelite monarch.⁶

Some of the proverbs appear to have been copied from, or at least influenced by, earlier Mesopotamian and Egyptian books of wisdom.⁷

". . . whatever the Spirit of God inspired the ancient writers to include became a part of the Word of the Lord. Such inclusions then took on a new and greater meaning when they formed part of Scripture; in a word, they became authoritative and binding, part of the communication of the divine will."⁸

Date

Solomon reigned from 971 to 931 B.C. and Hezekiah from 715 to 686 B.C.⁹ We do not know when the sages, Agur, or Lemuel lived.

The earliest the Book of Proverbs could have been in its final form was in Hezekiah's day, but it may have reached this stage later than that. We have no way to tell.

The contents of the book could have been in existence in Solomon's lifetime though not assembled into the collection we know as the Book of Proverbs.

Message¹⁰

The Book of Proverbs contains no history. It is purely didactic. It is a book of explicit instruction. Like the other Old Testament wisdom books, Job and Ecclesiastes, it does not contain references to Israel's laws, rituals, sacrifices, or ceremonies. It deals with philosophy primarily. A philosopher is by definition a lover of wisdom. Proverbs is a book that focuses primarily on wisdom, as do Job and Ecclesiastes. In this sense these books are philosophical.

There is a fundamental difference between the philosophy we find in these books and all other philosophy. Other philosophies begin with a question. Hebrew philosophy begins with an affirmation. Its basic affirmation is that God exists. Therefore we can know ultimate truth only by divine revelation.

To many people the Book of Proverbs seems to be a grab bag of wise sayings that lacks any system or order. Nevertheless in a sense this is the most carefully organized of all the books of the Old Testament.

The first verse is its title page. Verses 2-7 are its preface that contains an explanation of the purpose of the book, the method of the Author, and the fundamental affirmation of the book (in v. 7). Then follow three parts of the body of the book. First, there are discourses in defense and application of the fundamental affirmation (1:8--ch. 9). Then we have proverbs Solomon collected and arranged to provide wisdom (chs. 10-24). Next there are additional wise words from Solomon that other people collected after Solomon died (chs. 25-29). An appendix that contains specific words of wisdom by two other sages, Agur and Lemuel, concludes the book (chs. 30-31).

Proverbs is one of the most timeless Old Testament books. The reader needs very little knowledge of ancient Hebrew life and culture to understand and appreciate it. We can understand the contents fairly easily and can apply them directly to modern life.

Let's look first at the fundamental affirmation and then observe how the application of that declaration unfolds in the chapters that follow.

The fundamental affirmation is the deepest insight in Hebrew philosophy (1:7).

There is a presupposition in this statement. It is that God is all wise. We can only find wisdom in God ultimately. This presupposition underlies all of what we read in Job and Ecclesiastes as well as in Proverbs. Furthermore the Hebrews assumed that God expressed His wisdom in all His works and in all His ways. They believed that all natural phenomena revealed God's wisdom. Wherever they looked, they saw God: on land, at sea, in the earth, or in the sky. We can see that viewpoint clearly in Genesis 1:1 (cf. John 14:6).

This fundamental affirmation also contains an inevitable deduction: if wisdom is perfect in God, then wisdom in man consists in the fear of God. A person is wise to the extent that he or she apprehends and fears God. The "fear" of God does not mean a dread that results in hiding from God. It is rather an emotional recognition of God. It is not fear that He may hurt me but fear that I may hurt Him. That is the kind of fear that produces holy character and righteous conduct. Intellectual apprehension of God precedes this emotional recognition, and volitional submission to God's will follows it. When a person comes to this emotional recognition of God he or she comes to the condition for being wise, not that in so doing he or she becomes wise (1:7). We can begin to be wise only when we come into proper relation to God as ultimate Wisdom.

Beginning with 1:8 and continuing to the end of the book, what we have is the application of that affirmation to the various situations and circumstances of life.

I would like to consider what God revealed here in the three spheres of life dealt with in the book: the home, friendship, and the world. In the home, the child must learn wisdom. In friendship, the youth must apply wisdom. In the world, the adult must demonstrate wisdom.

The first sphere is that of the home (1:8-9). God did not teach the responsibility of the father and mother here but took for granted that they would instruct their children. The child needs to hear parental instruction to live in the fear of the Lord. Young children cannot grasp abstract concepts. For them God is incarnate in father and mother. Fathers and mothers reflect the image of God to their children. Both parents are necessary to reveal God to the child fully. Children see some of God's character in the mother's attitudes and actions (cf. Matt. 23:37). They see other aspects of God's character in the father. You do not have to try to teach your young child systematic theology. Just live in the fear of God yourself, and your child will learn what he or she needs to learn about God, for that stage in life, just by observing you. I do not mean to exclude verbal instruction. My point is that young children learn wisdom by observing their parents as well as by listening to them.

The second sphere of life is friendship (1:10-19). The day must come when the child, in the natural process of development, moves out into a wider circle of experience.

Personally I believe the Bible presents two duties that children have to their parents.

When the child's sphere of life is his home, he is to obey his parents. However, that duty does not continue forever. When he moves into the larger sphere of life outside the home, his duty is to honor his parents. This duty does continue forever.

When a child enters this second sphere of life, guided at first by parental council but then finally on its own, wisdom gives important instruction (1:10). He should avoid certain friendships. He should beware of people who seek to make friends with him because they have selfish interests and unscrupulous methods. We have many warnings in Proverbs against people who are not true friends. There is no more important stage in a young person's development than when he or she begins to choose companions. Then, and from then on, he or she must follow the wisdom that comes from the fear of the Lord. The youth must submit to the Lord's wisdom, having learned that in the sphere of the home, to succeed in the larger arenas of life. The choice of a mate is one of these companion decisions.

The third sphere of life is the world, symbolized in Proverbs by the street, the gates, and the city (1:20-33; cf. chs. 2-9).

The first word of warning to the youth who leaves home to enter the world on his own is this. Beware of the evil way of those who do not fear the Lord (1:20-32). There is also a gracious promise (1:33). Wisdom does not say withdraw from the world. Wisdom says remember the fate of those who forget God. Wisdom promises that those who live in the fear of the Lord will be quiet and safe even in the turmoil of the world. Do you see how important preparation for living in this sphere of life is? Children must learn to take God into account in the home, and then in their friendships, before they launch out into the world. This instruction is what really prepares them for life.

The series of discourses beginning, "My son," represents the voice of home sounding in the youth's ears who has left home and is living in the world (chs. 2-7). The father tells his son how his father instructed him in wisdom and how this enabled him to live successfully in the world. Then specific warnings follow concerning impurity, laziness, bad companions, and adultery. As the young man climbs toward a higher position in life, wisdom comes to him again with instruction concerning how he can avoid the pitfalls of that stage of his life (ch. 8). The discourses close with a contrast in which Solomon personified wisdom and folly as two women (ch. 9). One is a woman of virtue and beauty, and the other is a woman of vice and ugliness. Solomon contrasted the value and victory of wisdom with the disaster and defeat of folly. He contrasted the wisdom of fearing God with the folly of forgetting God.

I would summarize the message of Proverbs this way. The person who learns the fear of God (an emotional recognition of God) in every sphere of life will be successful, but those who forget God will fail. By an emotional recognition of God I mean taking God into account, being aware of His reality and presence, making decisions in view of His existence and revelation. This is what fearing God means.

The precepts urging a life of wisdom center on 3:1-10. This passage concentrates on that subject. Proverbs 3:5-6 is some of the best advice anyone ever gave.

The practice of wisdom centers on 8:32-36.

The power for living a life of wisdom centers on 1:8 (cf. James 1:5; 3:37; Col. 2:3).

Constable: Proverbs (Outline)

Outline

I. Discourses on wisdom chs. 1-9

A. Introduction to the book 1:1-7

1. The title of the book 1:1

2. The purpose of the book 1:2-6

3. The thesis of the book 1:7

B. Instruction for young people 1:8-7:27

1. Warning against consorting with sinners 1:8-19

2. Wisdom's appeal 1:20-33

3. Wisdom as a treasure chs. 2-3

4. Encouragements to obey these instructions ch. 4

5. Warnings against unfaithfulness in marriage ch. 5

6. Other dangerous temptations 6:1-19

7. Further warnings against adultery 6:20-7:27

C. The value of wisdom and wise conduct chs. 8-9

1. The function of wisdom ch. 8

2. Wisdom and folly contrasted ch. 9

II. Couplets expressing wisdom 10:1-22:16

A. The marks of wise living chs. 10-15

1. Things that produce profit 10:1-14

2. Things of true value 10:15-32

3. Wise living in various contexts 11:1-15

4. Wise investments 11:16-31

5. The value of righteousness 12:1-12

6. Avoiding trouble 12:13-28

7. Fruits of wise living ch. 13

8. Further advice for wise living chs. 14-15

B. How to please God 16:1-22:16

1. Trusting God ch. 16

2. Peacemakers and troublemakers ch. 17

3. Friendship and folly ch. 18

4. Further advice for pleasing God 19:1-22:16

III. Wise sayings 22:17-24:34

A. Thirty sayings of the wise 22:17-24:22

1. The first group 22:17-23:11

2. The second group 23:12-24:22

B. Six more sayings of the wise 24:23-34

IV. Maxims expressing wisdom chs. 25-29

A. Instructive analogies 25:1-27:22

1. Wise and foolish conduct ch. 25

2. Fools and folly ch. 26

3. Virtues and vices 27:1-22

B. A discourse on prudence 27:23-27

C. Instructive contrasts chs. 28-29

V. Two discourses by other wise men chs. 30-31

A. The wisdom of Agur ch. 30

1. The introduction of Agur 30:1

2. Wisdom about God 30:2-9

3. Wisdom about life 30:10-33

B. The wisdom of Lemuel ch. 31

1. The introduction of Lemuel 31:1

2. The wise king 31:2-9

3. The wise woman 31:10-31

Constable: Proverbs

Proverbs

Bibliography

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Copyright 2003 by Thomas L. Constable

Haydock: Proverbs (Book Introduction)

THE BOOK OF PROVERBS.

INTRODUCTION.

This book is so called, because it consists of wise and weighty sentences, regulating the morals of men; and directing them to wisdom and virtue. And these sentences are also called Parables, because great truths are often couched in them under certain figures and similitudes. (Challoner) --- Wisdom is introduced speaking in the nine first chapters. Then to chap. xxv. more particular precepts are given. (Worthington) --- Ezechias caused to be collected (Haydock) what comes in the five next chapters, and in the two last. Some other, or rather Solomon himself, under (Worthington) different titles, gives us Agur's and his mother's instructions, and his own commendations of a valiant woman, (Haydock) which is prophetical of the Catholic Church. He also wrote the two next works, besides many other things, which have been lost. This is the first of those five, which are called "sapiential," giving instructions how to direct our lives, by the dictates of sound reason. (Worthington) --- It is the most important of Solomon's works, though collected by different authors. (Calmet) --- T. Paine treats Solomon as a witty jester. But his jests are of a very serious nature, and no one had before heard of his wit. (Watson)

Gill: Proverbs (Book Introduction)

INTRODUCTION TO PROVERBS

This book is called, in some printed Hebrew copies, "Sepher Mishle", the Book of Proverbs; the title of it in the Vulgate Latin version is,

"the Book of Proverbs, which the Hebrews call "Misle":''

in the Septuagint version it has the name of the writer, the Proverbs of Solomon; and so in the Syriac version, with the addition of his titles,

"the son of David, king of Israel.''

This and Ecclesiastes are both of them by the Jews ^a called Books of Wisdom: and it is common with the ancient Christian writers ^b to call the book of Proverbs by the names of "Wisdom" and "Panaretos"; names they give also to the apocryphal books of Ecclesiasticus and the Wisdom of Solomon; and therefore this is to be carefully distinguished from them. The author of this book was King Solomon, as the "first" verse, which contains the inscription of it, shows; for he was not a collector of these proverbs, as Grotius is of opinion, but the author of them, at least of the far greater part; and not only the author, but the writer of them: the Jews ^c say that Hezekiah and this men wrote them; it is true indeed the men of Hezekiah copied some, Pro 25:1; but even those were written by Solomon. R. Gedaliah ^d would have it that Isaiah the prophet wrote this book; but without any foundation. At what time it was written is not certain; the Jewish writers generally say ^e it was written by Solomon, as were the books of Ecclesiastes and the Song of Songs, in his old age, when near the time of his death; though some think it was written before his fall: and it may be it was not written all at once, but at certain times, when these proverbs occurred unto him and were spoken by him, and as occasion served: however, it is not to he doubted but that they were written under the inspiration of God. The Jews once thought to have made this book of Proverbs an apocryphal one, because of some seeming contradictions in it; but finding that these were capable of a reconciliation, changed their minds, as became them ^f. Among Christians, Theodore of Mopsuest, in the sixth century, denied the divine authority of this book, and attributed it merely to human wisdom; which opinion of his was condemned in the second council at Constantinople: and in later times it has been treated with contempt by the Socinians, and particularly by Father Simon and Le Clerc; but the authority of it is confirmed by the writers of the New Testament, who have cited passages out of it; see Rom 12:20 from Pro 25:21. The book consists of "five" parts; "first", a preface or introduction, which takes up the first "nine" chapters; the "second", the proverbs of Solomon, put together by himself, beginning at the tenth chapter to the twenty-fifth; the "third", the proverbs of Solomon, copied by the men of Hezekiah, beginning at the twenty-fifth chapter to the thirtieth; the "fourth", the words of Agur, the thirtieth chapter, the "fifth", the instruction of Solomon's mother, Bathsheba, the thirty-first chapter.