Proverbs 17:19
Ver. 19. He loveth transgression that loveth strife,.... For strife is transgression, when it flows from a malignant spirit, is with bad views, about things to no profit, and for contention's sake; otherwise to contend earnestly for the truth; to strive together for the faith of the Gospel, for matters of moment and importance, and not mere words; to strive lawfully in a cause that is just, and for truth and justice, is commendable and praiseworthy;[and] he that exalteth his gate seeketh destruction; that opens the door of his lips, and speaks proudly, as Jarchi and Aben Ezra interpret it; who compare it with Mic 7:5; who set their mouths against heaven, and God in it; and whose tongue walks through the earth, and spares none there, Ps 73:8; as antichrist, who opens his mouth in blasphemy against God and his tabernacle, and exalts himself above all that is called God; and such, sooner or later, bring destruction on themselves, and find it as surely as if they sought for it. Or this may be understood of proud ambitious persons, that build houses more magnificent than their substance will allow of, the gate being put for the whole; by which means they bring themselves to ruin. The Septuagint, Vulgate Latin, and Arabic versions, have it in Pr 17:16, "he that buildeth his house high"; or who behaves proudly. Proverbs 17:20Ver. 20. He that hath a froward heart findeth no good,.... Who is of a perverse spirit, meditates and devises evil things; is not ingenuous and sincere, but false and deceitful to God and men: such an one gets no good from either; he obtains not the favour of God, nor a good name, credit, and reputation among men;and he that hath a perverse tongue falleth into mischief; or "that turns himself", or "is turned in his tongue" {w}; whose tongue is changeable, as the Septuagint and Arabic versions; who sometimes says one thing, and sometimes another, and is not consistent with himself; as well as is contrary to all men: sooner or later he falls into mischief, into a pit, which he himself has dug for others; see Jas 3:6.{w} wnwvlb Kphnw "qui verterit se", Pagninus; "et verteus se in lingua sua", Montanus; "qui vertitur in lingua sua". Mercerus, Gejerus. Proverbs 17:21Ver. 21. He that begetteth a fool [doth it] to his sorrow,.... As it proves in the issue; though it was joy to him when a man child was born, and took delight in him while in infancy and childhood, and promised himself much happiness in him when at years of discretion; but, instead of that, he departs from his education principles, despises all parental counsels and advice, and goes into all the extravagance of sin and folly; which is an heartbreaking to his godly and religious parents; for this is to be understood; not of an idiot, but of a wicked son, taking bad courses;and the father of a fool hath no joy; in his son, but sorrow, and has scarce any joy or pleasure in anything else in all his enjoyments; the trouble he is filled with on his account embitters all he has, that he can take no satisfaction, or have any comfort of life; the concern for his son is uppermost in his thoughts, and hinders him from taking that pleasure which otherwise he might enjoy. Proverbs 17:22Ver. 22. A merry heart doth good [like] a medicine,.... Does the body good, makes it healthful and vigorous. Cheerfulness of spirit has a great influence upon the body, and much contributes to the health and welfare of it; see Ec 9:7; and especially a heart full of spiritual joy, peace of conscience, flowing from the blood of Christ, joy in the Holy Ghost, a rejoicing in Christ Jesus and his righteousness, and in hope of the glory of God, much affect even the outward man. Or, "a merry heart makes a good medicine" {x}; it is a good medicine of itself; raises the spirits, invigorates the body, and fits it for service and business: or, "does a medicine good" {y}; makes that operate kindly, and to a good purpose: or, as Jarchi, makes the countenance shine well, makes a serene countenance; which Schultens approves, and, from the use of the word in the Arabic language, confirms;but a broken spirit drieth the bones; a spirit broken with sorrow, whether on spiritual or temporal accounts; as it weakens the nerves, it dries up the marrow in the bones, and emaciates the body, and reduces it to a skeleton: the joy or grief of the mind, those passions of the soul, have a very great influence upon the body, either for its good or hurt.{x} hhg bjyy xmv bl "cor hilare bonam facit sanationem", Michaelis. {y} So R. Joseph Kimchi; "bonificat sive meliorem reddit medicinam", some in Valablus; "bene medicinam facit", Junius & Tremellius, Piscator. Proverbs 17:23Ver. 23. A wicked [man] taketh a gift out of the bosom,.... Of another, of a rich man, who takes it out from thence, and offers it to him as a bribe. This he takes in the most secret manner, that it might not be seen by others; though the Arabic version renders it, "he that receives a gift in his own bosom commits iniquity"; it is true of both the giver and the receiver; the one gives out of his bosom, and the other takes if from thence, and puts it into his own, and both are wicked. And the words are by some rendered, though it seems contrary to the accents, "a gift out of the bosom of the wicked he will take" {z}; the unjust judge, who is bribed with it:to pervert the ways of judgment; to turn the course of justice, and hinder it from taking place; favouring a bad cause, and pronouncing a wrong sentence, which is wresting judgment.{z} xqy evr qyxm dxv "munus de sinu impii accipiet", Baynus. Proverbs 17:24Ver. 24. Wisdom [is] before him that hath understanding,.... Is near him, to direct and assist him; it is before him as a rule to walk by, and it is the mark he aims at. A man of spiritual understanding has the book of wisdom before him, the Scriptures of truth, which are able to make a man wise to salvation; and he steers his course according to them; he sets Christ, the Wisdom of God, always before him; and keeps his eye on the mark for the prize, all the while he is running his Christian race: or, "in the face of an understanding man is wisdom" {a}; it is to be seen in his countenance, which is grave and composed;but the eyes of a fool [are] in the ends of the earth; where wisdom is not to be found, it is far off from him; his mind is wandering after every object, is unsettled and unfixed to anything; and which may be discerned in his eyes, which are rolling about and turning, first one way and then another; and which shows the levity and inconstancy of his mind.{a} hmkx Nybm ynp ta "in facie prudentis (lucet) sapientia", V. L. so Vatablus, Mercerus, Gejerus, Piscator, Noldius, p. 140. No. 665. "in vultu intelligentis sapientia", Schultens Proverbs 17:25Ver. 25. A foolish son [is] a grief to his father,.... Because of his folly and wickedness, and the ruin he is bringing himself to;and bitterness to her that bare him; a cause of bitterness of soul to his mother, more distressing than the bitter pains with which she brought him forth into the world. Jarchi, by the father, understands the blessed God; and by her that bare him, the congregation of Israel; to whom Jeroboam, the son of Nebat, was bitterness, who caused Israel to sin; see Pr 10:1. Proverbs 17:26Ver. 26. Also to punish the just [is] not good,.... It is evil, and an abomination to the Lord, Pr 17:15. Evildoers indeed should be punished; but to punish the righteous also, as well as them, is far from being commendable;[nor] to strike princes for equity: to strike princes, judges, civil magistrates, for doing the duty of their place and office, for doing that which is just and equitable among men, is very criminal, who ought to be encouraged and supported therein. Or it may be rendered, nor "that princes should strike for [that which is] right" {b} or cause men to be stricken, scourged, and whipped for doing well. The Targum is,"nor to smite the righteous, who say right things;''and so the Syriac version renders it, "righteous ones"; and the word signifies ingenuous liberal persons, good men, such as princes are or ought to be; and who should neither be stricken in the due discharge of their office, nor strike others that do well.{b} rvwy le Mybydn twkhl "principes percuiere ob rectitudinem", Mercerus; "propter recta facta", Piscator, Gataker. Proverbs 17:27Ver. 27. He that hath knowledge spareth his words,.... Or, "he that knows knowledge" {c}; one that is very knowing, has a fund of knowledge in him, "spareth his words"; is generally a man of few words, he thinks much and says little; and though he may be communicative of his knowledge to proper persons, and at proper times, yet never speaks of it in a boasting and ostentatious way: or, he "restrains his words" {d}; he puts a bridle on them; and suffers not himself to speak hastily and angrily, and in a reproachful manner, when he is provoked to it;[and] a man of understanding is of an excellent spirit; here is a various reading; the "Cetib" is rqw, "of a cool spirit" {e}; in opposition to a warm fiery spirit; such as was that of the apostles, who were for calling for fire from heaven on those that slighted their master, and, as he told them, knew not what spirits they were of; but a cool spirit is one that is not soon angry, calm, sedate, and not easily provoked to wrath: the "Keri", or marginal reading, is rqy, "of an excellent" or "precious spirit" {f}; and such an one is a right spirit; a spirit of faith and love, and of a sound mind; and of such a spirit is a man of understanding in things divine and spiritual; to have a spirit of prayer, and to be tenderhearted, and of a sympathizing and forgiving spirit, is to be of an excellent spirit. The Targum is,"humble in spirit;''and a meek and quiet spirit is in the sight of God of great price; the Lord has a great regard to such who are of an humble and contrite spirit: with these he dwells, to these he gives more grace; these are like to Christ, and have the fruits of his Spirit, and are very useful and ornamental. The Septuagint, Syriac, and Arabic versions render it, "patient" or "longsuffering"; and to be of a patient spirit is to be of an excellent spirit: such bear afflictions and reproaches quietly; wait God's own time for hearing and helping them, and live in the comfortable expectation of heaven and happiness; and such show themselves to be wise and understanding men.{c} ted edwy "qui scit scientiam", Pagninus, Vatablus, Mercerus. {d} wyrma Kvwx "qui cohibet sermones suos", Junius & Tremellius, Piscator. {e} xwr rqw "frigidus spiritu", Junius & Tremellius, Piscator, Cocceius. {f} xwr rqy "pretiosus spiritu", Pagninus, Montanus, Mercerus, Gejerus, Baynus. Proverbs 17:28Ver. 28. Even a fool, when he holdeth his peace, is counted wise,.... Not only one that is sparing of his words, and is really a man of knowledge and understanding; but even a feel, if he is but silent, and does not betray his folly by his words, will be reckoned a wise man by those that do not know him; and, whatever fool he may be in other respects, yet in this he acts the wise part, that he holds his peace and says nothing;[and] he that shutteth his lips [is esteemed] a man of understanding; and keeps them shut, lest he should say anything rashly and hastily; a man that has so much command of himself as not to speak unadvisedly, through the heat of his own passions, and through the provocations of others, will pass for a man that understands himself, and knows how to behave well before others.
John Gill's Exposition of the Entire Bible.