King James Version
Proverbs 17
28 verses with commentary
Proverbs on Family and Friendship
Better is a dry morsel, and quietness therewith, than an house full of sacrifices with strife. sacrifices: or, good cheer
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KJV Study Commentary
This 'better than' proverb prioritizes peace over plenty. A dry morsel (minimal food) with quietness surpasses a house full of sacrifices (abundance) with strife. The Hebrew 'shalem' (quietness) suggests wholeness and peace. Reformed theology recognizes contentment as gift of grace, valuing covenant harmony over material prosperity.
Ellicott’s Commentary for English Readers
XVII.
(1) **A house full of sacrifices.—**Possibly the same as the “peace offerings” of Proverbs 7:14 (where see note). The consumption of these may have at times degenerated into licence (comp. 1Samuel 1:13), and quarrelling have ensued.
Jamieson-Fausset-Brown Bible Commentary
6-7. On this general principle of God's government (Is 2:11; 57:15; 66:2), he relies for God's favor in saving him, and overthrowing his enemies.
**knoweth afar off--**their ways and deserts (Psa 1:6).
A wise servant shall have rule over a son that causeth shame, and shall have part of the inheritance among the brethren.
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A 'wise servant' can rule over a 'disgraceful son' and share inheritance among brothers. This proverb overturns worldly hierarchies: wisdom and character matter more than birth or status. The Hebrew 'bosh' (disgraceful/shameful) emphasizes the son's unworthiness. In God's economy, faithful servants are elevated above unfaithful heirs. This anticipates the gospel: Gentiles grafted in while unfaithf...
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(2) **A wise servant shall have rule over a son that causeth shame. . . .—**This was strikingly exhibited in the case of Ziba, who by his timely succour to David (2 Samuel 16), first gained all the property of his master, Mephibosheth (*i.e., *the “man of shame”), and was later confirmed in the possession of half of it. Slaves, especially those “born in the house,” often rose to a position of grea...
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6-7. On this general principle of God's government (Is 2:11; 57:15; 66:2), he relies for God's favor in saving him, and overthrowing his enemies.
**knoweth afar off--**their ways and deserts (Psa 1:6).
The fining pot is for silver, and the furnace for gold: but the LORD trieth the hearts.
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KJV Study Commentary
As refiners test metals, the LORD tests hearts. The fining pot and furnace purify by removing impurities through heat—similarly, God's trials expose and remove sin from believers. This refining process, though painful, is evidence of God's love and commitment to our sanctification (1 Peter 1:6-7).
Ellicott’s Commentary for English Readers
(3) **The fining pot is for silver.—**See above on Proverbs 2:4.
**The Lord trieth the hearts.**—By allowing sorrows and temptations to assail them, in order that they may come out of the trial as pure gold (Revelation 3:18; 1Peter 1:7; 1Corinthians 3:13; Malachi 3:3), purged of earthly infirmities.
Jamieson-Fausset-Brown Bible Commentary
8. God will fulfil His promise.
A wicked doer giveth heed to false lips; and a liar giveth ear to a naughty tongue.
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KJV Study Commentary
Evildoers 'give heed to false lips' and liars 'give ear to a naughty tongue.' This describes moral affinity: the wicked are attracted to wicked speech. The Hebrew 'awen' (iniquity/false) and 'hawwah' (calamity/mischief) emphasize destructive speech. Reformed theology recognizes that what we listen to reveals and shapes our hearts. Those who love wickedness consume lies; those who love truth reject...
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PSALM 139 Psa 139:1-24. After presenting the sublime doctrines of God's omnipresence and omniscience, the Psalmist appeals to Him, avowing his innocence, his abhorrence of the wicked, and his ready submission to the closest scrutiny. Admonition to the wicked and comfort to the pious are alike implied inferences from these doctrines.
Whoso mocketh the poor reproacheth his Maker: and he that is glad at calamities shall not be unpunished. unpunished: Heb. held innocent
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KJV Study Commentary
Mocking the poor 'reproacheth his Maker,' for God created all people in His image. The Hebrew 'charak' (reproach/scorn) means to defame or insult. To despise those made in God's image is to insult God Himself. Similarly, 'he that is glad at calamities shall not be unpunished.' Schadenfreude—delight in others' misfortune—is sin. Reformed theology's doctrine of the imago Dei establishes human dignit...
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(5) **Whoso mocketh the poor reproacheth his Maker.**—See above on Proverbs 14:31.
**He that is glad at calamities.**—Of enemies. (Comp. Proverbs 24:18; Job 31:29.)
Children's children are the crown of old men; and the glory of children are their fathers.
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Grandchildren crown the elderly while children glory in their fathers—this celebrates multi-generational covenant faithfulness. The crown imagery suggests honor and joy. This mutual blessing demonstrates family functioning as God designed, with each generation honoring and benefiting the others.
Ellicott’s Commentary for English Readers
(6) **Children’s children are the crown of old men.**—Comp. Psalms 127, 128.
**The glory of children are their fathers.—**And, as such, to be honoured by them. For the blessing which parents bring to children, comp. 1Kings 11:13; 1Kings 15:4; Jeremiah 33:21.
Excellent speech becometh not a fool: much less do lying lips a prince. Excellent: Heb. A lip of excellency lying: Heb. a lip of lying
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KJV Study Commentary
Excellent speech is unfitting for a fool, and lying lips are 'much more' unsuitable for a prince. The Hebrew 'yether' (excellent/surpassing) describes noble or lofty speech that contradicts foolish character. Even more incongruous are lies from a 'nadiyb' (prince/noble)—one whose position demands truth. This establishes a hierarchy of moral expectations: everyone should speak truthfully, but leade...
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(7) **Excellent speech becometh not a fool.—**Rather, perhaps, *Superfluous or pretentious words become not a vile person *(*nābhāl*)*, *such as is described in Isaiah 32:6. (Comp. 1Samuel 25:25.)
**Much less do lying lips a prince.—**Or, *liberal person *(Isaiah 32:8): *noblesse oblige.*
A gift is as a precious stone in the eyes of him that hath it: whithersoever it turneth, it prospereth. a precious: Heb. a stone of grace
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A bribe is called a 'precious stone'—valuable and attractive to its possessor. 'Whithersoever it turneth, it prospereth' describes the bribe's apparent effectiveness in accomplishing its giver's purposes. This is not endorsement but observation: bribes work in fallen systems. However, other proverbs condemn bribery (17:23, 15:27). Reformed theology recognizes corruption as a fruit of total depravi...
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(8) **A gift is as a precious stone **. . .—A description of the influence of bribery:—*A bribe is as a jewel in the eyes of him that receives it; whithersoever he turns he prospers*: all his energies are called out by the prospect of gain, so that he carries out successfully all that he sets his hand to. The constant warnings against this form of corruption, from the time of Moses (Exodus 23:8) t...
Read full commentary →He that covereth a transgression seeketh love; but he that repeateth a matter separateth very friends. seeketh: or, procureth
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Love covers offenses rather than exposing them, promoting reconciliation over vindication. The contrast shows that repeating matters separates friends—gossip and grudge-bearing destroy relationships. This anticipates 1 Peter 4:8's teaching that love covers a multitude of sins through forgiveness.
Ellicott’s Commentary for English Readers
(9) **He that covereth a transgression seeketh love**—*i.e., *one who does not notice, but rather conceals and excuses, anything done against him; that man “follows after charity” (1Corinthians 14:1). (Comp. Proverbs 10:12.)
**He that repeateth a matter, **who is always returning to old grievances, “alienates (even his) chief friend.”
A reproof entereth more into a wise man than an hundred stripes into a fool. entereth: or, aweth more a wise man, than to strike a fool an hundred times
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KJV Study Commentary
A reproof entereth more into a wise man than an hundred stripes into a fool. <em>Techat ge'arah maevin</em> (תֵּחַת גְּעָרָה מֵבִין, a rebuke descends into the discerning). One reproof deeply impacts the wise. <em>Mehakkot kesil me'ah</em> (מֵהַכּוֹת כְּסִיל מֵאָה, more than striking a fool a hundred times). A hundred beatings don't teach fools. The contrast is dramatic—wisdom makes one blow suffi...
Read full commentary →An evil man seeketh only rebellion: therefore a cruel messenger shall be sent against him.
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An evil man seeketh only rebellion: therefore a cruel messenger shall be sent against him. The wicked actively pursue (<em>meri</em>, מֶרִי, rebellion, revolt) against God and authority. They don't stumble into sin but seek it. Therefore God sends a cruel messenger (<em>mal'akh akhzari</em>, מַלְאָךְ אַכְזָרִי)—whether human agents or divine judgment—against them. The proverb warns that persistent...
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(11) **An evil man seeketh only rebellion.**—Or. *A rebellious man *(literally, *rebellion; *comp. Ezekiel 2:7) *seeketh only evil.*
**A cruel messenger.—**Such as the “chief of the executioners” (margin of Genesis 37:36), who was always ready to carry out the bidding of an Oriental king. (Comp. 1Kings 2:34; 1Kings 2:46.) The ministers of the Divine wrath against impenitent sinners appear as “torm...
Read full commentary →Let a bear robbed of her whelps meet a man, rather than a fool in his folly.
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Let a bear robbed of her whelps meet a man, rather than a fool in his folly. A mother bear whose cubs have been taken is proverbially dangerous—violent, irrational, unstoppable. Yet this proverb says meeting such a beast is preferable to encountering a fool in full folly. Why? Bears are predictably dangerous; fools are unpredictably destructive. Their irrationality, pride, and moral blindness make...
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(12) **A bear robbed of her whelps.—**Proverbially dangerous then (2Samuel 17:8; Hosea 13:8). (See also 1Kings 2:24.)
**A fool **(*khesîl*)*.*—Comp. Proverbs 1:32.
Whoso rewardeth evil for good, evil shall not depart from his house.
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KJV Study Commentary
Whoso rewardeth evil for good, evil shall not depart from his house. <em>Meshiv ra'ah tachat tovah</em> (מֵשִׁיב רָעָה תַּחַת טוֹבָה, returning evil instead of good). Responding to kindness with wickedness is particularly heinous. <em>Lo-tamush ra'ah mibeytho</em> (לֹא־תָמוּשׁ רָעָה מִבֵּיתוֹ, evil will not depart from his house). Such ingratitude curses entire households. The proverb teaches that...
Read full commentary →The beginning of strife is as when one letteth out water: therefore leave off contention, before it be meddled with.
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The beginning of strife is as when one letteth out water: therefore leave off contention, before it be meddled with. <em>Poter mayim reshit madon</em> (פּוֹטֵר מַיִם רֵאשִׁית מָדוֹן, releasing water is the beginning of strife). Like breaching a dam, once strife starts it's unstoppable. <em>Velifney hitgalle hariv netosh</em> (וְלִפְנֵי הִתְגַּלַּע הָרִיב נְטוֹשׁ, so before the quarrel breaks out, ...
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(14) **The beginning of strife is as when one letteth out water.**—The drops which ooze through a tiny hole in the bank of a reservoir soon swell into an unmanageable torrent; so from insignificant beginnings arise feuds which cannot be appeased. Solomon constructed large pools (Ecclesiastes 2:6) beyond Bethlehem, and is supposed to have brought the water from these by an aqueduct into Jerusalem.
...
Read full commentary →He that justifieth the wicked, and he that condemneth the just, even they both are abomination to the LORD.
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He that justifieth the wicked, and he that condemneth the just, even they both are abomination to the LORD. Both injustices—acquitting guilty and condemning innocent—are equally abominable (<em>to'evat YHVH</em>, תּוֹעֲבַת יְהוָה) to God. This proverb establishes God's passion for justice. He abhors both types of perversion. Modern examples: exonerating criminals through corruption or convicting i...
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(15) **He that justifieth the wicked—***i.e., *acquits. The perversion of justice was a fruitful source of evil in Israel, and a constant topic of reproach in the mouth of the prophets (1Samuel 8:3; Psalm 82:2; Isaiah 5:7).
Wherefore is there a price in the hand of a fool to get wisdom, seeing he hath no heart to it?
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KJV Study Commentary
Wherefore is there a price in the hand of a fool to get wisdom, seeing he hath no heart to it? Fools may have resources (<em>mechir</em>, מְחִיר, price, money) to acquire wisdom—access to teachers, books, education—yet lack heart (<em>lev</em>, לֵב, heart, will, desire) to pursue it. Resources without desire are worthless. This proverb mourns wasted opportunities. Many people have Bible access, Ch...
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(16) **Wherefore is there a price **. . .—He will still remain a fool, though he has paid high for instruction, if he has no capacity for taking it in.
A friend loveth at all times, and a brother is born for adversity.
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KJV Study Commentary
True friendship, marked by constant love ('at all times'), transcends circumstances and convenience, reflecting God's own covenant faithfulness. The phrase 'born for adversity' suggests that brotherly loyalty finds its purpose and full expression during trials, not prosperity. This proverb distinguishes genuine friendship from fair-weather relationships based on mutual advantage.
Ellicott’s Commentary for English Readers
(17) **A friend loveth at all times . . .**—Rather, *The *(*true*)* friend loveth at all times, and *(*as*)* a brother is born for adversity.*
A man void of understanding striketh hands, and becometh surety in the presence of his friend. understanding: Heb. heart
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KJV Study Commentary
A man void of understanding striketh hands, and becometh surety in the presence of his friend. <em>Adam chasar-lev toqe'a khaf</em> (אָדָם חֲסַר־לֵב תּוֹקֵעַ כָּף, a man lacking heart strikes palms). Striking hands symbolized legally binding agreements. <em>Orev aravah lifney re'ehu</em> (עֹרֵב עֲרָבָה לִפְנֵי רֵעֵהוּ, becoming surety before his friend). Becoming guarantor for another's debt was f...
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(18) **In the presence of his friend.—**Or, *With his neighbour. *(For the same warning, comp. Proverbs 6:1, *sqq.*)
He loveth transgression that loveth strife: and he that exalteth his gate seeketh destruction.
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KJV Study Commentary
He loveth transgression that loveth strife: and he that exalteth his gate seeketh destruction. <em>Ohev pesha ohev matsah</em> (אֹהֵב פֶּשַׁע אֹהֵב מַצָּה, loving transgression loves strife). Those who love conflict love sin—strife enables and expresses rebellion. <em>Magbiyah pitcho mevaqesh shever</em> (מַגְבִּיהַּ פִּתְחוֹ מְבַקֵּשׁ שָׁבֶר, exalting his gate seeks destruction). <em>Magbiyah pit...
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(19) **He that exalteth his gate.—**Builds himself a sumptuous house.
He that hath a froward heart findeth no good: and he that hath a perverse tongue falleth into mischief. He that hath a froward: Heb. The froward of heart
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KJV Study Commentary
He that hath a froward heart findeth no good: and he that hath a perverse tongue falleth into mischief. <em>Iqqesh-lev lo yimtsa-tov</em> (עִקֶּשׁ־לֵב לֹא יִמְצָא־טוֹב, crooked of heart finds no good). Twisted hearts prevent finding blessing. <em>Venehpakh bilshono yippol bera'ah</em> (וְנֶהְפָּךְ בִּלְשׁוֹנוֹ יִפּוֹל בְּרָעָה, and perverted in tongue falls into evil). Perverse speech brings calam...
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(20) **He that hath a froward heart, findeth no good.**—For he is an abomination to God (Proverbs 11:20), and so gains no blessing from Him.
He that begetteth a fool doeth it to his sorrow: and the father of a fool hath no joy.
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KJV Study Commentary
He that begetteth a fool doeth it to his sorrow: and the father of a fool hath no joy. <em>Yoled kesil letugah lo</em> (יוֹלֵד כְּסִיל לְתוּגָה לוֹ, begetting a fool—sorrow to him). Foolish children bring parental grief. <em>Velo-yismach avi naval</em> (וְלֹא־יִשְׂמַח אֲבִי נָבָל, and the father of a fool has no joy). <em>Naval</em> (נָבָל, fool, vile person, morally deficient) describes the worst...
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(21) **He that begetteth a fool **(*khesîl*)*.—*See above, on Proverbs 1:32.
**The father of a fool **(*nābhāl*)*.—*See above, on Proverbs 17:7.
A merry heart doeth good like a medicine: but a broken spirit drieth the bones. like: or, to
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KJV Study Commentary
This proverb connects emotional state to physical health: 'A merry heart doeth good like a medicine: but a broken spirit drieth the bones.' The 'merry heart' (lev sameach—joyful, cheerful heart) produces beneficial effects comparable to medicine (gehah—healing). Modern medicine confirms the connection between mental/emotional health and physical wellbeing. Conversely, 'a broken spirit' (ruach nekh...
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(22) **A merry heart doeth good like a medicine.**—Or rather, *Makes good a recovery., *(For the duty of religious gladness, in gratitude for the love of God towards us, comp. Philippians 3:1; Philippians 4:4.)
A wicked man taketh a gift out of the bosom to pervert the ways of judgment.
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A wicked man taketh a gift out of the bosom to pervert the ways of judgment. <em>Shochad mecheq rasha yiqqach</em> (שֹׁחַד מֵחֵק רָשָׁע יִקָּח, a bribe from the bosom the wicked takes). Bribes given secretly (from the bosom/inner garment) pervert justice. <em>Lehatot orchot mishpat</em> (לְהַטּוֹת אָרְחוֹת מִשְׁפָּט, to pervert paths of justice). <em>Natah</em> (נָטָה, turn aside, pervert, bend) d...
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(23) **A wicked man taketh a gift out of the bosom.**—Or rather, *receives it. *“From the bosom” signifies the folds of the dress in which the bribe was concealed, ready to be slipped into the judge’s hand whose favour was to be bought.
Wisdom is before him that hath understanding ; but the eyes of a fool are in the ends of the earth.
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KJV Study Commentary
Wisdom is before him that hath understanding; but the eyes of a fool are in the ends of the earth. The discerning keep wisdom <em>neged</em> (נֶגֶד, before, in front of)—constantly in view, readily accessible, guiding all actions. <em>Ve'eyney khesil biqtseh-erets</em> (וְעֵינֵי כְסִיל בִּקְצֵה־אָרֶץ, but the eyes of a fool at the ends of the earth). Fools are distracted, chasing distant fantasies...
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(24) **Wisdom is before him that hath understanding**—*i.e., *he can easily find her.
**But the eyes of a fool are in the ends of the earth.**—He is looking for her everywhere, while all the time she lies straight before him. (For the thought, comp. Deuteronomy 30:11-14.)
A foolish son is a grief to his father, and bitterness to her that bare him.
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KJV Study Commentary
A foolish son is a grief to his father, and bitterness to her that bare him. This proverb echoes earlier ones (10:1, 15:20, 17:21), emphasizing parental heartbreak over foolish children. <em>Ka'as le'aviv</em> (כַּעַס לְאָבִיו, vexation to his father)—<em>ka'as</em> means grief, sorrow, vexation. <em>Umemer leyoladto</em> (וּמֶמֶר לְיֹלַדְתּוֹ, and bitterness to her who bore him)—<em>memer</em> de...
Read full commentary →Also to punish the just is not good, nor to strike princes for equity.
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Also to punish the just is not good, nor to strike princes for equity. Punishing the righteous (<em>tsaddiq</em>, צַדִּיק) is wrong—<em>lo-tov</em> (לֹא־טוֹב, not good). Striking (<em>hakkot</em>, הַכּוֹת, to strike, smite, beat) nobles (<em>nedivim</em>, נְדִיבִים, princes, nobles, generous ones) for (<em>al</em>, עַל, on account of, because of) <em>yosher</em> (יֹשֶׁר, uprightness, equity) is eq...
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(26) **Also.—**Among other evil things. The subject of perversion of justice is again taken up.
**To punish.—**Especially by fining.
**To strike**—*i.e., *scourge. (Comp. Deuteronomy 25:1-3.)
**For equity—***i.e.*, when they have acted uprightly.
He that hath knowledge spareth his words: and a man of understanding is of an excellent spirit. an: or, a cool
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KJV Study Commentary
This proverb commends wise speech: 'He that hath knowledge spareth his words: and a man of understanding is of an excellent spirit.' Those with genuine knowledge (da'at) are sparing with words—they don't feel compelled to speak constantly or prove themselves through much speaking. 'A man of understanding' (ish tevunah) possesses an 'excellent spirit' (qar-ruach—literally 'cool of spirit,' meaning ...
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(27) **He that hath knowledge **. . .—This verse will better be rendered, *He that restrains his words hath knowledge, and one who is cool of temper is a man of understanding. *The avoidance of rash speech and hasty temper is here advised.
Ellicott's Commentary for English Readers
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Even a fool, when he holdeth his peace, is counted wise: and he that shutteth his lips is esteemed a man of understanding.
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KJV Study Commentary
Even a fool, when he holdeth his peace, is counted wise: and he that shutteth his lips is esteemed a man of understanding. <em>Gam evil macharish chakham yechashev</em> (גַּם אֱוִיל מַחֲרִישׁ חָכָם יֵחָשֵׁב, even a fool keeping silent is considered wise). Silence can masquerade as wisdom. <em>Otem sefataiv navon</em> (אֹטֵם שְׂפָתָיו נָבוֹן, shutting his lips—discerning). The proverb offers practi...
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