Down to Earth But Heavenly Minded

What does Proverbs Chapter 17 mean?

This continues an extended list of wise sayings from Solomon (Proverbs 10:1).

The first section of this chapter deals with virtues such as family harmony and honesty. As do other portions of this book, these statements warn that those who plan evil will suffer consequences. God cannot be deceived, and He knows precisely what’s on each person’s heart (Proverbs 17:1–6).

The next group of proverbs covers a wide range of ideas. Major themes include sins that cause anger or division between people, friendship, and careful use of one’s resources. These verses often exhibit the common pattern of contrast or doubly-stated ideas (Proverbs 17:7–21).

The chapter ends with wisdom centered on godly spirituality and a controlled tongue. In contrast, negativity and bribery are sins to be denounced (Proverbs 17:22–28).

Chapter Context
Chapter 10 began a lengthy series of Solomon’s statements of wisdom. This chapter continues by noting concepts such as honesty, controlled speech, and family harmony. The list continues into chapter 22.

Verse by Verse

Verse 1. Better is a dry morsel with quietthan a house full of feasting with strife.

This reiterates two values: being content and prioritizing spiritual concerns over material wealth. The New Testament points out that being content in a godly life is admirable (1 Timothy 6:6; Hebrews 13:5–6). This also repeats the sentiments of earlier proverbs (Proverbs 15:16–17). A humble, peaceful life makes a person happier than an opulent lifestyle full of angst and conflict. The phrasing used here is meant to contrast foods like bread crusts with roasted meats.

The English proverb “money can’t buy happiness” reflects the fact that even married couples who dine at expensive restaurants can live unhappy lives and have unhappy relationships. When a marriage is grounded in material wealth and comfort, rather than on godliness and cooperation, tensions can run high. Arguments are sure to break out in any marriage, but when the home is focused on money, there is less common ground to overcome those disagreements. Couples who wear themselves out at work, trying to maintain an artificially high standard of living experience physical and emotional exhaustion.

Of course, some need to work hard just to maintain a simple life—even then, it’s possible to appreciate harmony and love in a godly home. Peace—the “quietness” that contrasts with “strife”—is more valuable than material goods or fancy food.

Context Summary
Proverbs 17:1–6 underscores the value of virtues such as contentedness, honesty, and family harmony. Solomon again emphasizes that God knows the secrets of each person’s heart. The Lord plans retribution for those who mock the poor or wish for evil to happen to others.

Verse 2. A servant who deals wisely will rule over a son who acts shamefullyand will share the inheritance as one of the brothers.

In the Old Testament era, a master’s sons were treated very differently from servants (John 8:35; Galatians 4:7). Still, a father could leave an inheritance to anyone he chose. This proverb points out that blood relationships don’t—or shouldn’t—override all other concerns. A father might choose to leave a larger share to a loyal, hardworking servant than to a son who brings the family shame (Proverbs 19:26). Although Christians are Jesus’ servants, they have become “heirs of God and fellow heirs with Christ” (Romans 8:17).

This statement is a warning, an ideal, and an encouragement all at once. It warns arrogant sons that their actions still matter—their father is watching. It encourages those who faithfully serve, noting that such loyalty often results in reward. And it emphasizes the ideal of a man who values godliness, rather than ignoring sin in his own family. Others interpret this proverb to speak about a servant who acts as a teacher and mentor to the master’s son, helping him overcome shameful attitudes and behaviors.

A complicated example of this proverb comes from David, Mephibosheth, and Ziba. Mephibosheth was the grandson of David’s enemy, Saul, yet David treated him well (2 Samuel 9:6–8). As part of that care, David assigned Ziba and his family to be Mephibosheth’s servants (2 Samuel 9:9–11). Mephibosheth was treated like one of David’s own sons. Yet he seemed to turn against David during the rebellion of Absalom (2 Samuel 16:1–4). In response, and for Ziba’s loyalty, David promised Ziba all Mephibosheth’s wealth. Mephibosheth disputed this later, but David was only partly convinced, and split the fortune between the two men (2 Samuel 19:24–29).

Verse 3. The crucible is for silver, and the furnace is for gold,and the Lord tests hearts.

Scripture often uses the metaphor of a crucible: a container used to heat metals to burn off impurities. Passages frequently apply this in the context of God testing, purifying, cleansing, or providing loving correction to His people (Malachi 3:3; Zechariah 13:9; Jeremiah 9:7; 1 Corinthians 3:11–15). The “fire” of hardships, persecution, or God’s testing proves what parts of a person’s life are godly and which are not.

The ultimate purpose of life’s difficult experiences is to refine our faith and demonstrate its genuineness (Romans 8:28–29). Peter describes how various trials test the genuineness of our faith (1 Peter 1:6–7). He declares that our faith is “more precious than gold that perishes though it is tested by fire—may be found to result in praise and glory and honor at the revelation of Jesus Christ” (1 Peter 1:7).

This also reiterates the idea that God knows our innermost thoughts (Hebrews 4:13; 1 Samuel 16:7).

Verse 4. An evildoer listens to wicked lips,and a liar gives ear to a mischievous tongue.

An important but often overlooked aspect of Jesus’ teaching was that God looks beyond physical actions. The Lord cares about our motives and attitudes as much as any aspect of our lives (Matthew 5:21–22, 27–28). The idea that dwelling on sinful thoughts is, itself, sinful is greatly challenging. In the same way, this proverbs touches on an area where sin can be committed without action, but through being passive.

Several points in Scripture condemn practices such as gossip and slander (Leviticus 19:16; Proverbs 11:13; Romans 1:28–31). Yet the person who willingly listens to such speech, including rumors and misrepresentations, is also committing sin. “I’m not the one who said it, I was just listening to it” is no defense. It’s as pointless as a person claiming, “I didn’t commit adultery, I just fantasized about it.” Solomon explicitly describes someone who “listens” or “gives ear” to speech that is “wicked” or “mischievous” as an “evildoer.”

Gossip and scandal can be extremely tempting (Proverbs 18:8), but the proper response is to avoid even listening to it (Proverbs 20:19). Those who find juicy rumors hard to avoid are not alone; Scripture describes the entire human race as sinners. Gossip is a natural temptation for human beings. Paul writes in Romans 3:12–16: “All have turned aside; together they have become worthless; no one does good, not even one. Their throat is an open grave; they use their tongues to deceive. The venom of asps is under their lips. Their mouth is full of curses and bitterness. Their feet are swift to shed blood; in their paths are ruin and misery, and the way of peace they have not known. There is no fear of God before their eyes.”

Another facet of this statement is the connection between speech and inner spiritual condition (Luke 6:45). What a person believes influences behavior and speech. Those who listen to wicked talk, accept sinful advice, or love gossip, slander, or misrepresentations are participating in evil. Those who more readily wallow in that kind of conversation are more easily persuaded to other sins.

Verse 5. Whoever mocks the poor insults his Maker;he who is glad at calamity will not go unpunished.

God created man in his own image (Genesis 1:27). This means everyone—even those culture looks down on as less important—bear value and meaning in the Lord’s eyes. This proverb condemns something described by the root word la’ag, which evokes the image of a mocking stutter or “making fun of” another. Insulting classes of people insults God. As the NASB puts it, such a mocker “taunts his Maker.”

Instead of ridiculing disadvantaged people, those who are better off should help the poor. God had made provision for the poor in Israel’s agricultural society by instructing farmers not to reap the corners of their fields. Instead, they were to leave them for the poor to harvest (Leviticus 19:10). Isaiah 61:1 declares that the message brought by Jesus, the Messiah, will be especially welcome for those less privileged in society. Luke 6:20 quotes Jesus as saying, “Blessed are you who are poor, for yours is the kingdom of God.” Truly, the poor who believe in Christ will be rich in His kingdom.

This verse also condemns gloating over the misfortunes of others. That attitude is especially heinous when driven by spite, but it’s sinful even if the disaster is entirely expected or “deserved.”. This temptation is so universal that modern psychology labels it with the German word schadenfreude. It’s appropriate to appreciate justice; we can legitimately approve of well-deserved consequences for evil. That is a very different than experiencing glee over another person’s pain and suffering. Smirking over anyone’s agony—even if they “earned” it—is contrary to God’s will. The first half of this proverb sets the basis for that requirement: all people are made in God’s image; God doesn’t enjoy it when anyone suffers pain (Ezekiel 33:11). Israel’s rival nation, Edom, was strongly condemned for such a response to tragedy (Obadiah 1:12). Other proverbs make similar comments (Proverbs 24:17–18).

In His earthly ministry, Jesus demonstrated compassion on all who experienced harsh circumstances. Instead of rejoicing over their misfortunes, we ought to weep with those who weep (Romans 12:15).

Verse 6. Grandchildren are the crown of the aged,and the glory of children is their fathers.

A “proverb” is a statement summarizing a general-case, common sense piece of wisdom. Some proverbs are instructions, others are observations. Some represent ideals towards which we should aspire. In this case, when a family properly seeks God (Proverbs 1:7; 3:1–2, 7; 10:1; 15:20; 17:2, 25) each generation can look to others with a godly satisfaction and joy. Family life is blessed when children cause their parents and grandparents to rejoice. Grandchildren can make their grandparents feel intense, selfless pride. Furthermore, children should be proud of their parents.

Most cultures in human history have considered having a large family to be a blessing. Psalm 127:3–5 declares, “Behold, children are a heritage from the LORD, the fruit of the womb a reward. Like arrows in the hand of a warrior are the children of one’s youth. Blessed is the man who fills his quiver with them! He shall not be put to shame when he speaks with his enemies in the gate.” Believers are not required to have children, nor even to be married (1 Corinthians 7:6–9). Yet those who do have families have been given something precious by God.

The apostle Paul considered the Thessalonian believers to be his spiritual offspring, and he referred to them as his glory and joy (1 Thessalonians 2:20). The joy of producing spiritual children is an honor as well as a rich blessing.

Verse 7. Fine speech is not becoming to a fool;still less is false speech to a prince.

This proverbs uses a Hebrew phrasing that loses something in translation. The original refers to speech which is lofty, excessive, or overdone. This refers to something pretentious, as when someone puts on an air of authority or superiority. This is ill suited for a nābāl: a particular kind of “fool” (Proverbs 17:21; 30:22; 1 Samuel 25:3). David encountered a man referred to by the name Nabal, who was arrogantly ignorant and over-sure of his own importance (1 Samuel 25:1–13). The person who lacks spiritual wisdom (Proverbs 1:7) has no business speaking as if he has it (Proverbs 16:18; 21:24). Of course, many fools do exactly that—but their words don’t “fit” with who they really are (Proverbs 26:1).

Solomon reiterates the idea of words that don’t “fit” by speaking of rulers who tell lies (Proverbs 17:7). In fact, lies from those in authority are even less appropriate than arrogant speech from foolish people. It’s beneath the dignity of such a position to be deceptive or dishonest. A ruler who deals is lies is worse than a fool—because his foolishness harms those over whom he has power. Isaiah 32:6 says, “The fool speaks folly, and his heart is busy with iniquity, to practice ungodliness, to utter error concerning the LORD, to leave the craving of the hungry unsatisfied, and to deprive the thirsty of drink.”

Context Summary
Proverbs 17:7–21 continues Solomon’s wise observations. These remarks touch on speech, fools, strife, true friendship, co-signing loans, love of sinning, and what a fool can expect thanks to his foolishness. Numerous comments involve errors that lead to arguments and division. Some observations make a statement and then add to it, others present vivid contrasts.

Verse 8. A bribe is like a magic stone in the eyes of the one who gives it;wherever he turns he prospers.

Some “proverbs” are statements of fact; not all are endorsements. Another statement in this passage connects bribery to sin (Proverbs 17:23). Other Scriptures do the same (Ecclesiastes 7:7; Isaiah 5:22–23; Proverbs 29:4). Here, Solomon points out that bribes can be effective—so much so that those who offer bribes can come to trust them too much.

Bribery has always been a common temptation for those in power. Scriptures from Exodus to the Minor Prophets condemn it. Exodus 23:8 commands Israel: “You shall take no bribe, for a bribe blinds the clear-sighted and subverts the cause of those who are in the right.” Isaiah 1:23 reveals how common bribes were in that time: “Everyone loves a bribe and runs after gifts. They do not do justice to the fatherless, and the widow’s cause does not come to them.” The prophet Amos spoke the Lord’s words to Israel that included the condemnation of bribes. He declared: “For I [the LORD] know how many are your transgressions and how great are your sins—you who afflict the righteous, who take a bribe, and turn aside the needy in the gate” (Amos 5:12).

Verse 9. Whoever covers an offense seeks love,but he who repeats a matter separates close friends.

Solomon offers a contrast between discretion and gossip. Godly “discretion” does not mean ignoring offenses or hiding crimes. This is not the attitude referred to in English as “sweeping it under the rug.” Rather, those who seek to demonstrate love (John 13:34–35; Romans 12:10) aim for repentance and reconciliation (Proverbs 10:12). That might involve consequences (1 Corinthians 5:13), but the primary goal is bringing others closer to God. Choosing to handle offenses with grace can even convince an enemy of their own wrongdoing (Proverbs 16:7).

The opposite extreme from entirely ignoring a problem is indiscretion: repeating the news of an offense to those who have no reason to know about it. As with the first half of the proverb, the intent is not to discourage accountability. Informing authorities is not gossip; saying nothing could mean enabling sin. What this part of the proverb describes are personal differences, mistakes, or embarrassments (Proverbs 12:16). “Blabbing” about someone else’s shortcomings is a form of damaging, evil speech (Proverbs 16:27–28). Even good friendships can be destroyed by such betrayals.

The New Testament strongly condemns gossip and the actions of a busybody. It encourages believers to help whenever a brother is overtaken in a transgression. Galatians 6:1 instructs: “Brothers, if anyone is caught in a transgression, you who are spiritual should restore him in a spirit of gentleness. Keep watch on yourself, lest you too be tempted.”

Verse 10. A rebuke goes deeper into a man of understandingthan a hundred blows into a fool.

An important facet of spiritual maturity is being “teachable.” A humble person, one eager for truth (Proverbs 4:1), is open to correction. That’s even true when it comes in the form of a “rebuke:” a strongly worded or scolding form of criticism. That verbal reprimand will bring about change in a “man of understanding,” who prioritizes truth and God’s will (Proverbs 1:2, 7). Merely being “harsh” is different from offering a godly rebuke (Proverbs 15:1), and rebukes are not appropriate in all situations (1 Timothy 5:1). But when they come from love (Proverbs 9:8; 27:5; Hebrews 12:6) and go to someone open to correction (Proverbs 9:9; 15:12), they can be effective.

In contrast, the foolish person (Proverbs 1:22) refuses to be corrected, even when they suffer direct physical consequences. Under the law of Moses, no more than forty lashes were to be administered to a guilty man (Deuteronomy 25:3). The reference to a hundred blows here is hyperbole: a deliberate exaggeration used to stress how foolish a person is to reject correction.

Rebuke is never pleasant. Yet a wise person accepts it and benefits from making a change (Proverbs 1:23). The fool ignores rebukes, and often responds with abuse and hate for the person making the correction (Proverbs 9:7; Matthew 7:6).

Verse 11. An evil man seeks only rebellion,and a cruel messenger will be sent against him.

This verse states that those who insist on rebelling—against truth, sense, wisdom, or legitimate authority—are evil (1 Samuel 15:23). The prior proverb noted the difference between a person who accepts correction, versus the one who makes himself immune to it (Proverbs 17:10). Where the prior verse noted that the foolish person won’t accept correction, no matter what they suffer, this one notes that the persistent rebel will eventually face consequences. That might come in the form of legal trouble, or simply as the consequences of sin (Proverbs 9:10–12).

Genesis 37:36 identifies a man named Potiphar as “the captain of the [Egyptian] guard.” As Pharaoh’s captain, Potiphar was likely the chief executioner. In Genesis 40:22 we read that Pharaoh “hanged the chief baker, as Joseph had interpreted to them.” Potiphar was probably the one who carried out the sentence Pharaoh had imposed on the chief baker. This was due to some insult—or perceived error—against the ruler (Genesis 40:1). When the baker ran afoul of authority, he experienced the “cruel messenger” of punishment. Solomon predicts in this verse that a hardened, rebellious person can expect to fall into a similar situation, and experience a related result. Clear evidence exists today of the likely punishment that awaits a rebellious person. The English expression “learn the hard way” describes what happens when foolishness and rebellion finally catch up to someone.

Verse 12. Let a man meet a she-bear robbed of her cubsrather than a fool in his folly.

Those who live in regions where bears are common know how dangerous they can be. Few situations are as dangerous as coming between a mother bear and her offspring. At the same time, that danger is usually avoidable. Solomon points out here that encountering fools is actually more dangerous. In the context of the book of Proverbs, “wisdom” is defined as an application of God’s truth (Proverbs 1:7). Foolish people are those who reject God’s truth and goodness (Psalm 14:1; Proverbs 14:16). That makes them unpredictable and capable of far worse mayhem than any mother bear.

Individual fools, or those without power and influence, are dangerous enough. Fools with power can leave lasting scars on history. In the days of the New Testament, the ruling Herods were vicious, violent fools. Herod the Great ordered the assassination of all the male children in Bethlehem and its vicinity, hoping to kill the infant Jesus (Matthew 2:14–16). Another Herod killed James the brother of John, and when he saw that it pleased the Jews, he apprehended Peter and intended to kill him too (Acts 12:1–3).

Verse 13. If anyone returns evil for good,evil will not depart from his house.

As with all proverbs, this is not an absolute guarantee, predicting every possible situation. Like similar statements (Proverbs 11:21; 21:21; 17:11), this is a general-case observation. Those who do evil in response to good can expect catastrophe. Beyond the natural consequences of sin (Proverbs 14:12), those with a reputation for spite rarely receive help from others. In some cases, they might inspire others to take pleasure in their misery, instead of trying to ease it (Proverbs 17:5).

David was a good king who loved the Lord, but he fell into sin by committing adultery with Bathsheba. Bathsheba’s husband Uriah served David well as a valiant soldier and an honorable man, but David repaid Uriah’s goodness with evil. He arranged for Uriah to be killed on the battlefield. Doing evil to Uriah was David’s intended coverup for his sin with Bathsheba. Although David experienced deep conviction and confessed his evil to the Lord, he brought great trouble to his family (2 Samuel 12:9–10).

Repaying good with evil was also the case of the Jewish leaders in Jerusalem who called for Jesus to be crucified (John 18:28–30). Jesus had brought good to Israel by teaching the way to heaven and by healing many who were oppressed (John 19:4). A few decades after the crucifixion, the Romans overran Jerusalem and destroyed the temple (Matthew 24:1–2).

Verse 14. The beginning of strife is like letting out water,so quit before the quarrel breaks out.

Translation between languages often involves rendering figures of speech. In this case, the Hebrew phrasing is unclear. Various translations share a theme: that instigating a conflict is somehow like releasing of water, possibly in the context of a flood. The root words used imply ideas like bursting or breaking free. For this reason, many interpreters suggest the image of breaching a dam, letting the flood roar out. Such commentators note that earthen dams and levees are prone to failure when allowed to leak. The small hole allows for erosion that leads to total collapse.

In that sense, the early moments of a disagreement are the ideal time to make peace. Letting an argument fester can lead to greater problems. Once the breach happens, the situation is out of control and destruction is inevitable. Jesus understood how quickly a quarrel can escalate. He counseled: “Come to terms quickly with your accuser while you are going with him to court, lest your accuser hand you over to the judge, and the judge to the guard, and you be put in prison” (Matthew 5:25).

Solomon knew perfectly well how a stream starts and flows downstream. He constructed large pools near Bethlehem that flowed to Jerusalem by an aqueduct. He writes in Ecclesiastes 2:6: “I made myself pools from which to water the forest of growing trees.” Nehemiah 2:14 alludes to the King’s Pool, and tour guides still point out reservoirs south of Bethlehem. Speaking of avoiding feuds, Paul noted it is wise to cool one’s anger before sunset (Ephesians 4:26).

Verse 15. He who justifies the wicked and he who condemns the righteous

Solomon echoes his prior statements about God’s hatred for evil and wickedness (Proverbs 6:16–19). Other remarks in Scripture make the same point as this proverb: that it’s especially depraved to defend evil and to condemn goodness (Isaiah 5:20; Psalm 94:21). This applies to the individual, but it can also apply to an entire society (Proverbs 14:34). As modern cultures move further and further from biblical truth, they more readily defend sin and more quickly call biblical standards “evil” (1 Peter 4:4; John 16:1–2).

Eli’s sons were priests who should have set an example of righteousness and justice, but they practiced immorality. Eli rebuked them, but they would not listen to him, therefore the Lord consigned them to die (1 Samuel 2:22–25; 3:11–14; 4:11–18). First Samuel 8:3 identifies Samuel’s sons as judges in Israel that valued money above righteous justice. They “did not walk in [Samuel’s] ways but turned aside after gain. They took bribes and perverted justice.”

Verse 16. Why should a fool have money in his hand to buy wisdomwhen he has no sense?

An earlier proverb in this chapter noted how those who offer bribes might begin to rely on them too much (Proverbs 17:8). Others noted that material goods have no value compared to godly wisdom (Proverbs 16:16). Here, as well, the theme is mistakenly believing money can purchase spirituality. Proverbs defines a “fool” as someone who rejects God’s truth (Proverbs 1:7). For such a person, it’s pointless to try to buy wisdom—literally or figuratively (Proverbs 23:23)—since they’re not open to learning (Proverbs 17:10).

The beginning of wisdom is reverent respect—”fear”—of God (Proverbs 9:10). Without that, no amount of money can purchase true wisdom. The fool who tries to buy wisdom is like a rich man spending money at an expensive university while refusing to study or attend classes. Paul describes a similar type of fool. He writes in 2 Timothy 3:7 that they are “always learning and never able to arrive at a knowledge of the truth.” He insists they are “corrupted in mind and disqualified regarding the faith” (2 Timothy 3:8), and adds: “they will not get very far, for their folly will be plain to all” (2 Timothy 3:9).

Verse 17. A friend loves at all times,and a brother is born for adversity.

Solomon points out the value of a true friend and a brother. He says a true friend is always loving, and a brother helps in trying times. A true friend and genuine brother exhibit true love in unfavorable circumstances as well as in favorable ones.

Interpreters debate the nuances of this verse. Some suggest Solomon means to make a contrast: “a friend…but a brother…” This would imply a difference between those who act as friends, and those who go even further in their friendship to be considered brothers. Others suggest the correct translation here should be “a brother is born [of / from] adversity.” That would suggest “brotherhood” is forged through danger or hardship. This does not mean we should rush headlong into any risk, as the next verse warns (Proverbs 17:18).

Each option orbits the same basic center: that genuine love relates to practical actions. The apostle John writes, “Whoever loves his brother abides in the light, and in him there is no cause for stumbling” (1 John 2:10). In 1 John 3:16 he writes, “By this we know love, that [Jesus] laid down his life for us, and we ought to lay down our lives for the brothers.” In the following verse he decries the action of doing nothing to help a needy brother, and in verse 18 he exhorts, “Little children, let us not love in word or talk but in deed and in truth” (1 John 3:18). A true friend or brother draws alongside a hurting person when that person experiences sickness or pain or financial distress or the loss of a loved one. It is easy to say, “I am praying for you,” but genuine love only starts there (James 2:15–16).

Verse 18. One who lacks sense gives a pledgeand puts up security in the presence of his neighbor.

In this verse Solomon distills advice he gave earlier in the book (Proverbs 6:1–5). “Security,” in this context, means the equivalent of co-signing on a loan. The warning is against risking your own property or wealth to guarantee someone else’s debt. The prior verse applauded friends who help in times of hardship (Proverbs 17:17). Clearly, the point is not that one should never co-sign for or lend to a friend. Instead, this is a warning that such things are not to be taken lightly.

When the loan is due, the primary borrower may default. If that person walks away from the obligation, it leaves the co-signer responsible for the debt. No one should jump recklessly into a situation that makes them accountable for another person’s irresponsible behavior. Before co-signing, a wise person evaluates the character of the person taking out a loan. He will ask if that person is financially stable, honest, and hard working. If he concludes that he is unreliable, dishonest, or lazy, he should not co-sign for him.

Verse 19. Whoever loves transgression loves strife;he who makes his door high seeks destruction.

“Strife” is the arguing and distance that comes between people because of deep-seated disagreements (Proverbs 10:12; 16:28; 17:1, 14). A lover of sin is here identified as someone who loves this kind of bickering and hatred. The phrasing here is an inverted expression, implying that those who love to create strife are expressing a love of sin. This would be like saying, in English, that “the one who shouts in pain is the one who stubs his toe.” Those who make a point of causing trouble are participating in an ungodly practice.

This verse refers to a particular type of division-causer, calling them someone who “makes his door high,” also translated as one who “raises his door” or “builds a high threshold.” The imagery is of someone who makes the entrance to their home especially ornate or raises it above his neighbors to show off. A literally raised threshold can be dangerous. An overly luxurious feature can invite scrutiny from tax collectors and robbers. More generally, this is a person who brags about themselves, inviting disaster (Proverbs 11:2; 16:18; 29:23).

King Nebuchadnezzar was this kind of person. The prophet Daniel interpreted Nebuchadnezzar’s dream, telling him he would be humbled until he properly acknowledges the Most High God (Daniel 4:24–25). A year later, Nebuchadnezzar walked in his royal home and boasted about his power and ability to build cities and palaces (Daniel 4:29–30). Suddenly, a voice from heaven told him, “The kingdom has departed from you, and you shall be driven from among men, and your dwelling shall be with the beasts of the field. And you shall be made to eat grass like an ox, and seven periods of time shall pass over you, until you know that the Most High rules the kingdom of men and gives it to whom he will” (Daniel 4:31–32). Immediately, the prediction came true; Nebuchadnezzar became a vivid example of pride leading to ruin.

Verse 20. A man of crooked heart does not discover good,and one with a dishonest tongue falls into calamity.

This teaching uses the same root word as Proverbs 2:15, Proverbs 8:8, and Proverbs 11:20. It will be repeated in Proverbs 19:1, Proverbs 22:5, and Proverbs 28:6. That term is iq’qēs, often translated as “crooked” or “perverse,” and it carries a sense of manipulation. Such people aren’t inclined to look for good, so they don’t find it. That includes their approach to life, and their view of others. It also means they aren’t seeking God (Proverbs 1:7).

Solomon insists in this verse that a man whose heart is crooked—inclined away from God—does not find good (Psalm 10:3–11). Because his motives and morals are bad, he cannot expect blessing from God. Furthermore, his lips dispense lies. Ultimately this corrupt, deceitful person will find trouble. Wicked people may think they are faring well and able to blaspheme God without incurring His judgment, but they are mistaken (Proverbs 10:9). God will punish them, perhaps not today, but when He chooses.

Asaph the psalmist describes evil people of his own era. He poetically depicts them wearing pride like a necklace and violence as a garment, scoffing and speaking with malice, threatening oppression, and setting their mouths against the heavens (Psalm 73:6–9). Asaph struggled with this, only to remember that wicked, blasphemous people will fall under God’s hand of judgment. He writes that God will “make them fall to ruin” (Psalm 73:18). He exclaims: “How they are destroyed in a moment, swept away utterly by terrors! Like a dream when one awakes, O Lord, when you rouse yourself, you despise them as phantoms” (Psalm 73:19–20).

Verse 21. He who sires a fool gets himself sorrow,and the father of a fool has no joy.

Solomon observes in this verse that the father of a foolish son has sorrow but no joy. This echoes other statements about how ungodly children bring shame and stress to their families (Proverbs 10:1, 5; 17:25; 19:26; 29:15).

Scripture includes at least two Hebrew root words translated into English as “fool.” These are very closely related, with only subtle difference in meaning, if any. The first is kesil (for example, in, Proverbs 10:1, 18; 15:20; 17:10; Psalm 49:10) and can imply either spiritual or intellectual dullness. The second is nābāl (for example, in, Proverbs 17:7; 30:22; Psalm 14:1) which more often refers to spiritual arrogance or a lack of sense. This verse uses both.

When a child is born, the parents rejoice. Later, if the child becomes a disobedient child, teenager, or adult, he not only disappoints his parents but also grieves them deeply. They will not—hopefully—stop loving that son or daughter. But a wayward child causes their parents tremendous pain. King David’s son Absalom’s name literally means “my father is peace,” but Absalom brought David nothing but trouble. He rebelled against David, stole the hearts of the people from David, and tried to overthrow David and take his place as king (2 Samuel 15:10–14). David grieved over this betrayal and sobbed when his son was killed (2 Samuel 18:33). Many godly parents do their best to guide a son or daughter into being someone who loves and obeys the Lord, but they encounter grief when the child goes a different way.

Verse 22. A joyful heart is good medicine,but a crushed spirit dries up the bones.

Solomon offers sound medical advice in this verse. A person’s attitude affects his outlook on life and even his health. If he is joyful, negative circumstances don’t knock him off balance and cause him to despair. Over the centuries, medicine has become more and more aware of the influence a person’s happiness has on their overall health. The ultimate source of joy is found in a relationship with Christ (Proverbs 10:28; John 15:11). The believer can rejoice in the Lord, as Paul did even when he was a prisoner in Rome. From his imprisonment, he urged the Philippian believers to rejoice in the Lord (Philippians 3:1; 4:4). Instead of looking around at circumstances, a joyful believer looks to the Lord and rejoices in Him.

In contrast, being mentally beaten down leads to the physical symptoms of severe depression. Whoever fails to look to God and His faithful goodness becomes joyless and loses hope. He develops what Solomon calls “a crushed spirit.” A crushed spirit produces ill-health, perhaps high blood pressure, ulcers, lack of energy, heart disease, or general malaise. The apostle James advocated for a resilient spirit even in the face of trials. He writes in James 1:2, “Count it all joy, my brothers, when you meet with trials of various kinds.”

Context Summary
Proverbs 17:22–28 continues Solomon’s wise sayings. He commends a joyful heart, a calm spirit, and controlled speech, but he points out the bad effects of sins of negativity, bribery, imposing fines on righteous people, and opposing the righteous.

Verse 23. The wicked accepts a bribe in secretto pervert the ways of justice.

Other statements in the book of Proverbs note that bribes sometimes work (Proverbs 17:8; 21:14). This is not an endorsement of them, as other verses show (Proverbs 29:4). This proverb connects accepting bribes with a warping of justice. A government official might accept a bribe and declare a guilty person innocent or give undue support to some cause. Doing so is a perversion of truth. It discredits the person who should decide matters according to objective law.

First Samuel 8:1 reports that Samuel appointed his sons judges over Israel. But Samuel’s sons were wicked; they pursued wealth instead of truth. This included accepting bribes. By doing so, they “perverted justice” (1 Samuel 8:3), described using a phrase very similar to the one contained in this proverb. Earlier, Eli’s sons became the objects of God’s judgment when they did evil to the people of Israel from their position as priests. The Philistines defeated Israel, captured the ark, and Eli’s two sons Hophni and Phinehas died (1 Samuel 4:11).

In Amos 5 the Lord pronounces judgment on the house of Israel for its sins, among which is bribery. He says, “For I know how many are your transgressions and how great are your sins—you who afflict the righteous, who take a bribe, and turn aside the needy in the gate.” (Amos 5:12)

Verse 24. The discerning sets his face toward wisdom,but the eyes of a fool are on the ends of the earth.

Solomon uses contrast here to make another point about wisdom. The first phrase seems to be a figure of speech, parallel to the English expression “right in front of your face.” Those with “understanding” or “discernment” are described using words related to those seen in other proverbs (Proverbs 1:2; 2:2; 8:1). This is alternatively translated to suggest that discerning people aim their faces towards what is wise, or that wise conclusions are obvious to the discerning person. In contrast, the fool—a person who rejects godly wisdom (Proverbs 1:7)—fails to see what is wise. Either he looks everywhere else, or wisdom is beyond his sight.

This proverb also reinforces the idea that God makes His truth, in a broad sense, available for all to see. Romans 1:18–32 describes what happens when people foolishly ignore God and seek answers everywhere else. Paul’s comments fit the pattern of ungodly, insincere pursuit of preferences rather than truth. Even more specific information can be found, because God makes it available to those who seek it (Matthew 7:7–8).

Before the Israelites entered Canaan, the Lord told them that His commandment was not hard to find. He said, “For this commandment that I command you today is not too hard for you, neither is it far off” (Deuteronomy 30:11). He advised them that they did not have to search in heaven or beyond the sea for it (Deuteronomy 30:12–13). He said, “But the word is very near you. It is in your mouth and in your heart, so that you can do it” (Deuteronomy 30:14). God’s Word would give the Israelites knowledge of His will. The Word of God gives believers understanding and knowledge so they can know His will. It is wise, therefore, to let the Word “dwell in [us] richly” (Colossians 3:16).

Verse 25. A foolish son is a grief to his fatherand bitterness to her who bore him.

This verse repeats a prior thought (Proverbs 17:21), but with a stronger emphasis. Verse 21 carries the idea of sorrow and worry. The term used here, translated as “grief,” leans more to ideas like offense and anger. The idea that ungodly children bring pain to their families is a common refrain in the book of Proverbs (Proverbs 10:1, 5; 19:26; 29:15).

Because a father is supposed to instruct his children in the ways of the Lord (Proverbs 22:6), he is deeply grieved when a foolish son rebels against his teaching and turns away from the Lord. A mother experiences bitterness if her son spurns her tender care and love. The father of the prodigal must have felt great sorrow when his son demanded his inheritance and left for a sinful life (Luke 15:11–13). Children raised in Christian homes may yield to peer pressure and anti-Christian philosophy. Some, sadly, cast aside the teaching and influence of godly parents.

Of course, a father may provoke his children (Ephesians 6:4) through improper actions; parents bear responsibility for how they treat their children, even if the child’s response is part of their free choice.

Verse 26. To impose a fine on a righteous man is not good,nor to strike the noble for their uprightness.

In this verse Solomon condemns the government official who punishes a righteous person for doing what is proper. In Solomon’s era, the only ones who could “strike a noble” were more highly exalted noblemen or kings. So, this proverb also rebukes the higher-ranking officer who punishes a lower officer for acting with integrity. This fits with other statements denouncing perversions of justice (Proverbs 17:7, 8, 15, 23). It’s immoral and shameful for those in power to use their position to attack those who do good (Proverbs 14:34). Whether that is inspired by greed or spite, it’s a despicable act.

Such practices are not only sinful, but they also create deep resentment. After Solomon’s death, the Israelites asked Solomon’s son and successor Rehoboam to lighten the people’s financial burden. Some apparently thought Solomon’s taxes were excessive (1 Kings 12:1–5). Rehoboam sought advice from Solomon’s advisors. They suggested a tax reduction to help the people. Instead, Rehoboam followed the cruel advice of his friends (1 Kings 12:6–11). To flaunt his power and authority, Rehoboam instead made the taxes much higher (1 Kings 12:12–14). While taxes are not the same thing as “fines,” harsh taxation and unjust fees are an unfair and heavy burden on citizens. Rehoboam’s choice led to the division of the entire kingdom (1 Kings 12:16–20).

Verse 27. Whoever restrains his words has knowledge,and he who has a cool spirit is a man of understanding.

Once again, Scripture applauds the person who knows how to control his tongue. This is a two-part message that implies more than just someone who literally “keeps his mouth shut.” Rather, this is a person who chooses not to speak words without carefully considering them (Proverbs 15:2; 16:23–24). A “cool spirit” is the opposite of being hot-tempered (Proverbs 15:18; Titus 1:7). Such a person knows when to mind their speech and when to speak their mind (Proverbs 15:23).

It has been observed that God has given each of us two ears but only one mouth. Therefore, as the saying goes, we should do twice as much listening as talking. James writes, “Know this, my beloved brothers: let every person be quick to hear, slow to speak, slow to anger” (James 1:19). This is not easy, and many people struggle with controlling their words (James 3:2–5). Uncontrolled speech is such a common problem that even foolish people can seem wise just by saying nothing (Proverbs 17:28)!

Two of Jesus’ disciples, James and John, had to learn to control their speech and discipline their spirit. They were incensed at residents of a Samaritan village; these people would not initially welcome Jesus. So, they asked, “Lord, do you want us to tell fire to come down from heaven and consume them?” (Luke 9:54). Jesus, on the other hand, demonstrated a calm spirit. He rebuked James and John, and then He and His disciples went elsewhere (Luke 9:55–56).

Verse 28. Even a fool who keeps silent is considered wise;when he closes his lips, he is deemed intelligent.

Controlling one’s words is difficult (James 3:2–5). One of the most common human errors is using inappropriate or poorly considered speech. This is such a frequent issue that merely choosing to remain silent—to say nothing, at all—gives the impression of wisdom. Even if someone is wallowing in stupidity and ignorance, those flaws are disguised by their silence. An English proverb rephrases this wisdom by saying “it is better to be thought a fool and remain silent than to speak up and remove all doubt.”

The apostle Peter exhorts believers to follow a path of faith, virtue, knowledge, self-control, steadfastness, and godliness (2 Peter 1:5–6). Before Jesus changed Peter’s life, Peter demonstrated a serious lack of self-control, demonstrated first in his speech. Peter often said whatever was on his mind, without much caution (John 13:36–38). He had a habit of reacting, rather than acting with caution; this was not always bad (Matthew 14:28–29). Yet, after Jesus announced his betrayal and crucifixion, Peter blurted out, “Far be it from you, Lord! This shall never happen to you” (Matthew 16:21–22). However, Jesus rebuked Peter for his ignorant response (Matthew 16:23). Later, when Jesus was arrested, Peter showed a form of bravery, but a lack of discipline, when he slashed the high priest’s servant (Matthew 26:51; John 18:10).

End of Proverbs 17

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