Proverbs 17 Study Notes

17:1 On better . . . than proverbs, see note at 15:16-17. Bread that is dry means either that it is old (Jos 9:5) or that there is no oil or sauce to dip it in (Ru 2:14). Peace implies security; strife is human conflict. The feasting might be an allusion to the fellowship sacrifice which was supposed to make peace between God and the people in the house.

17:2 This is probably metaphor or hyperbole. There was no provision in the law for a servant to displace a disgraceful son, though a “rebellious” son could be stoned (Dt 21:18-21).

17:3 The crucible and smelter were small clay vessels in which metals were melted at very high temperatures to refine them. To be tested is to be evaluated to see if something is genuine. The process of testing can bring about purification (Jb 23:10). God cannot be deceived when he evaluates hearts (1Ch 29:17; Ps 7:9; 26:2; Jr 11:20; 12:3).

17:4 A wicked . . . liar makes his situation worse by listening to more of the same.

17:5 To mock someone is to treat him with ridicule and contempt (1:22). Since God made the poor (14:31), to mock them is an insult to God. God protects the disadvantaged (14:21; 15:25; 22:16,22-23). On calamity, see note at 1:26-27; on not go unpunished, see note at 6:27-29.

17:6 The crown is the celebrated symbol of status. The elderly’s reward is the pride their children and grandchildren take in them. To obtain such blessing a person needs to pursue wisdom.

17:7 Nabal, the Hebrew word used here for fool (see Nabal in 1Sm 25:25), connotes the most irreligious of fools. It is one who curses God (Jb 2:9-10) and denies his existence (Ps 14:1; cp. Is 32:6). On the other kinds of “fool,” see notes at Pr 1:7,22. If it is bad for this kind of fool to chatter, even though his words will be ignored, how much more important (see note at 11:31) it is for a ruler (see “nobles” in note at 8:15-16) to watch what he says since his words carry weight.

17:8 The magic stone is literally “a stone of favor”—a charm that makes people treat others favorably. Seems like . . . to its owner is literally “in the eyes of its master.” The owner is the one who gives a bribe (see note at 15:27). He only apparently succeeds in this life; ultimately bribes are destructive.

17:9 The person who conceals another person’s offense is the one who literally “seeks” love. To overlook being offended (19:11), and to leave any vengeance to God, is to promote good relationships in the future.

17:10 Unlike the perceptive person, who is sensitive to a mere spoken rebuke, the fool (Hb kesiyl) is so obstinate that he does not respond to extreme discipline. A hundred lashes is hyperbole; only forty were allowed by law (Dt 25:3).

17:11 Rebellion implies turning away from God defiantly (Dt 31:27). The word for messenger can also be translated “angel.” The cruel messenger is God’s angel of death (16:14; 1Ch 21:15; Ps 78:49).

17:12 The female Aramean brown bear had a reputation for fierceness (2Kg 2:24; Lm 3:10) that was intensified if she was robbed of her cubs (2Sm 17:8; Hs 13:8).

17:13 This speaks of the worst kind of ingratitude. The penalty is “an evil guest who refuses to depart and punishes his host endlessly” (Bruce Waltke).

17:14 To stop a dispute is to “leave it alone” or drop it (26:20). On conflict, see “trouble” in note at 6:14.

17:15 Corrupt judges in Israel were acquitting the guilty and denying the innocent their day in court (Is 5:23). On detestable, see note at 3:32.

17:16 On buying wisdom, see note at 4:5-8. There is no better use for money than buying wisdom, but the fool (Hb kesiyl) is ignorant of that fact or obstinately against it (with no intention is lit “but there is no heart”).

17:17 The purpose of a brother is to uphold a family member in a difficult time. The Hebrew word can be used generally of relatives (Gn 13:8; 29:15; Jdg 14:3). An unlikely but possible interpretation is that a friend is better because he loves at all times, not just in difficult times.

17:18 On enters an agreement and puts up security, see note at 6:1-2; on without sense, see note at 6:30-33.

17:19 It is necessary to step over the threshold to enter a house. A high threshold would be difficult to step over, possibly causing injury to guests. Or a high threshold could indicate someone who arrogantly built his house on a mound or hill above his neighbors. Such a proud person invites the Lord’s destruction on himself (16:5).

17:20 Twisted and deceitful are both literally “turned” around, like those who call evil good (28:6,18).

17:21 The first kind of fool (Hb kesiyl) is immoral, obstinate, and dangerous (see note at 1:22). The second kind (Hb nabal) is sacrilegious (see note at 17:7).

17:22 In 15:13 a joyful heart causes a good face; here it is a good cure. A sad heart produces a broken spirit (see note at 15:13). Dried-up bones represent people who have lost their vitality (Ezk 37:11). The opposite would be bones saturated with marrow or oil (Jb 21:24; Ps 109:18).

17:23 The word secretly is literally “from the bosom” (cp. “covert” in 21:14), which elsewhere means from inside the folds of one’s cloak (Ex 4:7) or from being wrapped in one’s arms (1Kg 17:19). On bribe, see note at 15:27.

17:24 Wisdom is literally “with the face of” the perceptive, that is, he is facing it. The ends of the earth is a place far from the chosen people of Israel, out where ungodly people are (Dt 13:7; 28:49). The “fool” (Hb kesiyl) looks for easy income, illegal profit, or ways to avoid hard work.

17:25 Bitterness is misery, not malice (Jr 6:26).

17:26 The innocent person is literally “righteous.” On noble, see note at 8:15-16; on honesty, see “upright” in note at 2:7.

17:27-28 Both Egyptian and Israelite wisdom viewed the ideal personality type as being cool or dispassionate. Jesus was the ultimate example of restraint (Is 53:7; Mk 14:61). There is an implied a fortiori argument here: if even a fool (Hb ’ewiyl) is considered wise when . . . silent, how much more will an intelligent person be respected for restraint. On discerning, see note at 1:5.