17:1–3 These three sayings test us with three types of comparisons. The first (v. 1) is a traditional better-than saying (cf. 15:17) contrasting two extreme images of a home: one with dry crumbs and harmony and one with extravagant feasting and conflict. “Feasting with strife” renders a Hebrew phrase meaning “sacrifices of strife” or “contentious sacrifices.”137 Since during most of Israel’s history meals with meat were typically part of the sacrifice of the animal, this may be aimed at conflict in the sacrificial act itself. Either way, the images of wealth and simplicity are clear, and the effect of the better-than saying is to give us a framework for evaluating if, and how much, division in the community is the result of our uncontrolled appetites (cf. 16:26).

The second comparative saying again juxtaposes two images in the home: a faithful servant who earns a share in the inheritance and a ruinous son who brings shame to the family. This saying anticipates the reversal in the parable of the prodigal son, in which a shameful son is welcomed back into his house (Luke 15:11–32; cf. Prov. 10:5; Matt. 24:45), and also anticipates the radical way in which Jesus as a faithful Son wins for shameful children to share in the Father’s glorious inheritance (cf. Heb. 3:1–6).

Contrary to the first two concrete sayings about the house, the final comparison in Proverbs 17:3 targets inner motives and desires. The “crucible” and “furnace” used to purify rare metals are metaphors here for Yahweh’s judging and refining of human hearts. (Cf. Response section for further discussion.)

17:4–5 The first proverb is about listening and so also indirectly about speaking. In this rather ingenious way the proverb captures two related activities that we far too readily treat as automatic and involuntary. In both cases the condemned behavior—doing evil and lying, respectively—results from giving ear to the wrong kinds of people. James also provides vivid and memorable images of the undisciplined tongue (James 3:1–10).

Proverbs 17:5 is a close variant of 14:31. Yet, whereas the former saying was concerned with the actions of oppression and being gracious, this latter saying—in keeping with the surrounding context—turns the focus to verbal communication. Just like our actions, our careless, proud, and harmful words do damage to fellow humans and “insult” the God who made us all.

17:6 This is a saying about the mysterious joys and blessings running across three generations of a family. All three generations are addressees of the saying. Readers are invited to imagine the aim and purpose of life at all the points between youth and old age. The lesson that one’s family is, in many ways, one’s most valuable inheritance is something we know intuitively. But it is not something celebrated on the order of financial and material wealth (“crown”) or fame (“glory”) (cf. Ps. 127:3). As noted already, “crown” is repeated from Proverbs 16:31, likely as a loose structural device to gather the sayings in between.

17:7–9 Two sayings concerning speech surround a central proverb about a bribe (v. 8), which seems out of place here. Meanwhile, the careful construction and rhyming in the first speech saying in verse 7 is lost in English. In the Hebrew the Comment precedes the Topic in both lines:

    Not becoming for a fool

    lips that are lofty (yeter)

    Nor for a prince

    lips that lie (shaqer)

The Section Overview of Proverbs 25 and the comments there provide further discussion of the reversal of the Topic-Comment order. The proverb also plays on a degree of irony, as the phrase “not becoming”— used elsewhere only of the fool—is applied to the “prince,” while rare and notable speech normally associated with education and royalty is placed in the line with the “fool.”

The middle saying about a “bribe” initially seems out of place. On closer inspection, however, it fits with the theme of justice throughout the chapter. The word “bribe” could also be translated “gift.” Bribes are addressed several times in the book: they are powerless to a jealous husband (6:35) and equated with greed and injustice (15:27) and, here, secrecy (17:23). But these are not moral absolutes but only sayings that warn about the power of the bribe to draw out vices. After all, in the face of injustice, a secret bribe may be our best defense (21:14). The ESV “The one who gives it” assigns blame to the briber. In Hebrew it is “In the eyes of its owner,” which introduces subtle ambiguity as to whether the “owner” is the briber or “bribee.” Both people are susceptible to being wrongly hopeful about financial gifts.138

In the Gospels we find bribes and the lure of misuse of money at the heart of Judas’s betrayal of Jesus (Matt. 26:14–16, 47–56; cf. Mark 14:10–11, 43–50; Luke 22:3–6, 47–53; John 13:2, 27, 30; 18:3–11). The love of money constantly comes into conflict with the kingdom of God.

The closing saying is a close variant of Proverbs 10:12, contrasting one who “covers an offense” and one who “repeats a matter.” The saying creates a play on 17:8: bribes in secret are dangerous, but sins known in secret should stay there. The noun “love” here is relatively uncommon in the book; Proverbs 27:5 picks up on the theme of love that is hidden and secret.

17:10–12 These verses gather two sayings about the fool surrounding a central saying about an “evil man” and a “cruel messenger.”

Physical correction, whether lashings, beatings, slaps, or even death, is a regular part of Proverbs’ judicial worldview. But the sages recognize the limits of any disciplinary action, especially when these actions are carelessly codified into public policy. Some rebukes, according to 17:10, are powerless to persuade, and sometimes reasonable words alone will suffice (cf. 19:25). But how does one decide? According to the saying, one does so by observing not only the behavior and the possible judicial sentences but also the moral stature of the accused. In this way every judgment is new, requiring a new act of discernment (i.e., wisdom). Even a “man of understanding” is not without error. Criminals and sinners alike can be wise or foolish.

The central proverb about the “evil man” (17:11) may be logically placed to follow the saying above it. Rebuking fools can be a foolish task (v. 10), but those who seek evil will eventually meet their match (v. 11). The two verses may also serve as a caution for judicial authorities. Excessive violence is not the solution to recalcitrant behavior (v. 10), and one should always remember that negative consequences come in other forms, whether social or providential.

The final saying appears to return to the saying in verse 10 as it explores in more vivid imagery the fool and the reasons he can be so resistant to rebuke and punishment. The mother bear is one of the most common examples in nature in which maternal instincts can become wildly dangerous—but not as dangerous as a fool’s fool.

17:13–16 It is also possible to group these sayings with verses 10–12. Verses 10, 16 both address the fool, and the intervening sayings (vv. 11–15) contain alliterations, synonyms, and other keywords.139 In this light verses 13, 15 are alike, as both address reversals of justice (cf. Prov. 18:5; Isa. 5:23).

Verse 13 is also like verse 11, making the observation that natural consequences come to those who forsake wisdom and justice. In light of the parallel with verse 15 we are led to assume that Yahweh enacts a justice that will supervene our flawed judicial systems.

Verse 14 is in a riddle form in the Hebrew: “One who lets out water, the beginning of strife . . .” By leading with the metaphor of a dam the saying captures the attention and reinforces the lesson that one should seek to end discord early, before it gets out of control and does real damage.

Verse 16 closes this section (probably going back to verse 10). Harsh punishment (v. 10) and money to buy wisdom (v. 16) are useless when it comes to a fool.

17:17–20 Two contrasting sayings about the “friend” begin the next collection of proverbs. Verse 17 draws a parallel between a “friend” who loves and a “brother” who stands with another in adversity. These two confidants can be compared to the one who mocks in adversity (v. 5) and the withheld love that separates lasting friendships (v. 9; cf. 18:24; 27:10). The second saying (17:18) warns against those who put up a “security” or “pledge.” The comment on 6:1–5 provides further discussion about these unwise financial behaviors. The “one who lacks heart” (AT; ESV “sense”) echoes the “fool” with “no heart” (AT; ESV “no sense”) in 17:16. As the chapter progresses, fools are exposed as unteachable as well as financially, socially, and physically dangerous.

The word “love” from verse 17 appears twice in verse 19, perhaps influencing the decision to locate these verses together. To love sin is the same as loving conflict and bringing harm to the community. The second line in this saying is somewhat arcane and difficult to translate. The ESV renders it this way: “He who makes his door high seeks destruction.” Given the context and our limited knowledge of walls and doors, the proverb probably singles out the pride and fear of a king who builds a city with war in mind. One who builds for battle will only lose in battle—or, more colloquially, the one who lives by the sword will die by the sword.

Verse 20 closes the group of sayings with two powerful images: a “crooked heart” that cannot find “good” and a wicked “tongue” that will “fall” into evil. Proverbs consistently points to the reality that sin invades our thoughts, emotions, and actions—a sentiment captured in the confession in the Book of Common Prayer: “We acknowledge and lament our many sins and offenses, which we have committed by thought, word, and deed against your divine majesty.”

17:21–25 The first two verses speak to various kinds of heartache and pain. The two lines in verse 21 describe the two sides of fathering a “fool” (using two Hebrew words for “fool”): there is “sorrow” and no “joy.” Surely a fool’s behavior is sometimes beyond the control of his parents, and so this passage probably laments the grief of these parents, whether or not they raise the children dutifully and conscientiously. In biblical narrative poor or inattentive parenting seems to be the norm—that of Jacob, Eli, Samuel, David, and Solomon, for instance. Picking up on the word “joy,” verse 22 uses creative metaphors to draw out the two sides of emotion in the previous verse: a “joyful heart” and a “crushed spirit” that “dries up the bones.” In the OT bones are one of the, if not the most, common parts of the body used to describe pain and suffering (e.g., Job 20:11; Pss. 6:2; 32:3).140

Proverbs 17:23–26 clearly recalls verses from earlier in the chapter. Returning to the topic of the “bribe” earlier in the chapter (v. 8), verse 23 emphasizes the injustice that results from manipulating others with favors and material gain (cf. Ex. 23:8; Mic. 7:3).

The final two sayings return to matters of wisdom and folly. Proverbs 17:24 contrasts the “discerning” and the “fool”: the former finds wisdom easily accessible (lit., “before his face”), while the fool is too busy and distracted to see what is in front of him. This fool is similar to the one in verse 16, for whom money cannot buy wisdom.141 Verse 25, meanwhile, speaks only of the fool and the “grief” and “bitterness” he brings to his parents. This recalls the similar saying in verse 21 as well as the related proverbs in verse 6. Wisdom and folly are generational, both in the way they are handed down and in the way their consequences come home to roost.

17:26–28 These final three sayings are enclosed by the Hebrew word gam (“also” or “yet”), which appears as the first word in verses 26, 28. The visual and auditory repetition provides a sense of flow or a hint at logical connections between otherwise differing sayings. And finding such connections is at the very heart of wisdom. Verse 26 is the final of several sayings concerned with justice (cf. Section Overview). Also, as noted with the echoes in verses 23–26, this particular saying reaches back to the reversal of justice in verse 15 (cf. 29:27; 1 John 3:13).

Proverbs 17:27–28 closes the chapter with two sayings about the virtue of restrained speech, a frequent topic in Proverbs (cf. 10:19; James 1:19). Each of the four lines in these proverbs singles out a synonym from the wisdom vocabulary in Proverbs 1:2–6: “knowledge” and “understanding” and “wise” and “intelligent.” In the broader context of Proverbs wise speech knows when to speak and what to speak (cf. 26:4–5). We must not overlook the way in which the chapter ends with an unexpected reversal of possibilities: whereas the fool is a helpless character in 17:16, 24, here the fool can essentially stumble into wisdom by simply holding back from the urge to voice his opinions. The irony here is probably meant to show that wisdom is sometimes simply a matter of restraining an urge—no intellectual expertise is required.