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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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.
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 unfaithful Israel broken off (Romans 11:17-24). Reformed theology emphasizes that election is by grace, not natural descent or human merit. Faithfulness, not pedigree, determines inheritance.
The fining pot is for silver, and the furnace for gold: but the LORD trieth the hearts.
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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).
A wicked doer giveth heed to false lips; and a liar giveth ear to a naughty tongue.
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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 them. This has implications for media consumption, choice of counselors, and the voices we allow to influence us. We become like what we behold.
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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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 dignity regardless of economic status. The poor deserve respect and compassion because they bear God's image. This verse grounds social ethics in theology.
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.
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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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 leaders especially. Reformed theology emphasizes that those in authority bear greater accountability (James 3:1). Leaders who lie betray their calling and bring reproach on their office.
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 depravity. This verse warns that in a sinful world, bribery appears successful, making it tempting. Yet God's law forbids it, and His justice will ultimately prevail over corruption.
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.
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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A reproof entereth more into a wise man than an hundred stripes into a fool. Techat ge'arah maevin (תֵּחַת גְּעָרָה מֵבִין, a rebuke descends into the discerning). One reproof deeply impacts the wise. Mehakkot kesil me'ah (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 sufficient; folly makes a hundred insufficient. The proverb celebrates teachability versus hardened resistance. Believers should be teachable, learning from gentle correction rather than requiring harsh discipline (Hebrews 12:5-11).
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 (meri, מֶרִי, rebellion, revolt) against God and authority. They don't stumble into sin but seek it. Therefore God sends a cruel messenger (mal'akh akhzari, מַלְאָךְ אַכְזָרִי)—whether human agents or divine judgment—against them. The proverb warns that persistent rebellion invokes severe judgment. Absalom's rebellion brought cruel judgment (2 Samuel 18:9-15). God resists the proud who rebel but gives grace to the humble who submit (James 4:6-7).
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 them more dangerous than wild beasts. Believers should avoid fools (Proverbs 14:7) and pursue wisdom through Christ (1 Corinthians 1:30).
Whoso rewardeth evil for good, evil shall not depart from his house.
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Whoso rewardeth evil for good, evil shall not depart from his house. Meshiv ra'ah tachat tovah (מֵשִׁיב רָעָה תַּחַת טוֹבָה, returning evil instead of good). Responding to kindness with wickedness is particularly heinous. Lo-tamush ra'ah mibeytho (לֹא־תָמוּשׁ רָעָה מִבֵּיתוֹ, evil will not depart from his house). Such ingratitude curses entire households. The proverb teaches that repaying good with evil invokes persistent divine judgment. Absalom's rebellion against David who showed him mercy brought death (2 Samuel 18). Nabal's churlishness toward David nearly destroyed his house (1 Samuel 25). Christians must overcome evil with good (Romans 12:21).
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. Poter mayim reshit madon (פּוֹטֵר מַיִם רֵאשִׁית מָדוֹן, releasing water is the beginning of strife). Like breaching a dam, once strife starts it's unstoppable. Velifney hitgalle hariv netosh (וְלִפְנֵי הִתְגַּלַּע הָרִיב נְטוֹשׁ, so before the quarrel breaks out, leave off). Abandon contentions before they escalate uncontrollably. The proverb urges conflict prevention—once unleashed, strife floods destructively. Jesus blessed peacemakers (Matthew 5:9). Paul commanded pursuing peace (Romans 14:19, Hebrews 12:14).
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 (to'evat YHVH, 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 innocent through prejudice. The gospel addresses both—Christ, the Just One, was condemned (1 Peter 3:18) so the wicked justified through faith might be declared righteous (Romans 4:5). Only God's justice satisfies both requirements perfectly.
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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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 (mechir, מְחִיר, price, money) to acquire wisdom—access to teachers, books, education—yet lack heart (lev, לֵב, heart, will, desire) to pursue it. Resources without desire are worthless. This proverb mourns wasted opportunities. Many people have Bible access, Christian education, wise mentors but no heart for wisdom. Without the fear of the LORD (Proverbs 1:7), resources are useless. Christ offers living water freely (John 7:37), but those without thirst won't drink.
A friend loveth at all times, and a brother is born for adversity.
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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.
A man void of understanding striketh hands, and becometh surety in the presence of his friend. understanding: Heb. heart
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A man void of understanding striketh hands, and becometh surety in the presence of his friend. Adam chasar-lev toqe'a khaf (אָדָם חֲסַר־לֵב תּוֹקֵעַ כָּף, a man lacking heart strikes palms). Striking hands symbolized legally binding agreements. Orev aravah lifney re'ehu (עֹרֵב עֲרָבָה לִפְנֵי רֵעֵהוּ, becoming surety before his friend). Becoming guarantor for another's debt was financially dangerous. Proverbs repeatedly warns against this practice (6:1-5, 11:15, 17:18, 20:16, 22:26-27, 27:13). While generosity is good, financially entangling yourself with others' debts is unwise. Give generously but don't obligate yourself legally for others' responsibilities.
He loveth transgression that loveth strife: and he that exalteth his gate seeketh destruction.
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He loveth transgression that loveth strife: and he that exalteth his gate seeketh destruction. Ohev pesha ohev matsah (אֹהֵב פֶּשַׁע אֹהֵב מַצָּה, loving transgression loves strife). Those who love conflict love sin—strife enables and expresses rebellion. Magbiyah pitcho mevaqesh shever (מַגְבִּיהַּ פִּתְחוֹ מְבַקֵּשׁ שָׁבֶר, exalting his gate seeks destruction). Magbiyah pitcho (raising his doorway/gate) represents pride, ostentation, self-exaltation. Such arrogance invites ruin. The proverb warns that contentious pride leads to destruction. James 4:1-6 connects strife with proud desires, urging submission to God who gives grace to the humble.
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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He that hath a froward heart findeth no good: and he that hath a perverse tongue falleth into mischief. Iqqesh-lev lo yimtsa-tov (עִקֶּשׁ־לֵב לֹא יִמְצָא־טוֹב, crooked of heart finds no good). Twisted hearts prevent finding blessing. Venehpakh bilshono yippol bera'ah (וְנֶהְפָּךְ בִּלְשׁוֹנוֹ יִפּוֹל בְּרָעָה, and perverted in tongue falls into evil). Perverse speech brings calamity. The proverb teaches that internal crookedness (heart) and external crookedness (tongue) both produce bad outcomes. Jeremiah 17:9 declares the heart is deceitfully wicked. Only God can create clean hearts (Psalm 51:10), transforming speech (Ephesians 4:29).
He that begetteth a fool doeth it to his sorrow: and the father of a fool hath no joy.
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He that begetteth a fool doeth it to his sorrow: and the father of a fool hath no joy. Yoled kesil letugah lo (יוֹלֵד כְּסִיל לְתוּגָה לוֹ, begetting a fool—sorrow to him). Foolish children bring parental grief. Velo-yismach avi naval (וְלֹא־יִשְׂמַח אֲבִי נָבָל, and the father of a fool has no joy). Naval (נָבָל, fool, vile person, morally deficient) describes the worst foolishness. This proverb mourns parental heartbreak over foolish children. While parents can't control adult children's choices, they should faithfully teach wisdom. Ultimately, God grieves over His foolish children who reject Him (Luke 19:41).
A merry heart doeth good like a medicine: but a broken spirit drieth the bones. like: or, to
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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 nekhe'ah—crushed, discouraged spirit) causes physical deterioration—'drieth the bones' suggests weakening one's core vitality. This wisdom validates the profound interconnection of body, soul, and spirit, recognizing that spiritual and emotional health affect physical health.
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. Shochad mecheq rasha yiqqach (שֹׁחַד מֵחֵק רָשָׁע יִקָּח, a bribe from the bosom the wicked takes). Bribes given secretly (from the bosom/inner garment) pervert justice. Lehatot orchot mishpat (לְהַטּוֹת אָרְחוֹת מִשְׁפָּט, to pervert paths of justice). Natah (נָטָה, turn aside, pervert, bend) describes corrupting what should be straight. God abhors bribery (Exodus 23:8, Deuteronomy 16:19). Jesus perfectly exemplified incorruptible justice. Christians must resist bribes and pursue righteousness in all dealings.
Wisdom is before him that hath understanding ; but the eyes of a fool are in the ends of the earth.
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Wisdom is before him that hath understanding; but the eyes of a fool are in the ends of the earth. The discerning keep wisdom neged (נֶגֶד, before, in front of)—constantly in view, readily accessible, guiding all actions. Ve'eyney khesil biqtseh-erets (וְעֵינֵי כְסִיל בִּקְצֵה־אָרֶץ, but the eyes of a fool at the ends of the earth). Fools are distracted, chasing distant fantasies rather than present wisdom. They lack focus, always looking elsewhere for answers readily available. Believers should fix eyes on Jesus (Hebrews 12:2), not chasing worldly distractions. Wisdom in Christ is immediately accessible (Colossians 2:3), not distant.
A foolish son is a grief to his father, and bitterness to her that bare him.
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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. Ka'as le'aviv (כַּעַס לְאָבִיו, vexation to his father)—ka'as means grief, sorrow, vexation. Umemer leyoladto (וּמֶמֶר לְיֹלַדְתּוֹ, and bitterness to her who bore him)—memer describes bitter sorrow. Mothers who bore children in pain experience bitter grief when those children choose folly. The repeated emphasis shows how seriously Proverbs takes this issue. Parents should teach diligently; children should pursue wisdom to honor parents and God.
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 (tsaddiq, צַדִּיק) is wrong—lo-tov (לֹא־טוֹב, not good). Striking (hakkot, הַכּוֹת, to strike, smite, beat) nobles (nedivim, נְדִיבִים, princes, nobles, generous ones) for (al, עַל, on account of, because of) yosher (יֹשֶׁר, uprightness, equity) is equally wrong. This proverb condemns perverting justice by punishing good people. Whether targeting the righteous generally or nobles specifically for doing right, both are condemned. God judges such injustice severely. Christ endured ultimate injustice—punished though perfectly righteous (1 Peter 2:22-23).
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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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 calm, composed, level-headed). The principle: wisdom shows itself in measured, restrained speech, not constant talking. This anticipates James' teaching: 'let every man be swift to hear, slow to speak' (James 1:19). Fools multiply words; the wise speak judiciously.
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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Even a fool, when he holdeth his peace, is counted wise: and he that shutteth his lips is esteemed a man of understanding. Gam evil macharish chakham yechashev (גַּם אֱוִיל מַחֲרִישׁ חָכָם יֵחָשֵׁב, even a fool keeping silent is considered wise). Silence can masquerade as wisdom. Otem sefataiv navon (אֹטֵם שְׂפָתָיו נָבוֹן, shutting his lips—discerning). The proverb offers practical advice: better to remain silent and be thought a fool than to speak and remove all doubt. While silence doesn't make fools wise, it prevents displaying foolishness. James 1:19 urges being slow to speak. Sometimes saying nothing is wisest—though genuine wisdom requires transformed hearts, not merely closed mouths.