CHAPTER XVII.
Critical Notes.—1. Sacrifices, literally killings, i.e., slain beasts, not necessarily animals killed for sacrifice. 2. A son that causeth shame, rather, a degenerate son. (Delitzsch and Zöckler). 4. A liar, literally, a lie, falsehood. 7. Excellent speech, literally “a lip of excess or prominence, an assuming, imperious style of speech” (Zöckler). A prince, rather, a noble, a man of lofty disposition. 8. A gift. Some expositors understand this in the sense of a bribe. Delitzsch translates the whole verse—“The gift of bribery appears a jewel to its receiver, whithersoever he turneth himself he acted prudently,” i.e., “it determines and impels him to apply all his understanding, in order that he may reach the goal for which it shall be his reward.” Zöckler understands it to refer to the gift of seasonable liberality which secures for its giver supporters and friends. 9. Repeateth a matter. Most expositors understand this repetition to refer to a revival of a past wrong, but Miller translates “He who falls back into an act,” i.e., transgresses again after forgiveness. 11. Many commentators translate the first clause “Rebellion,” or “a rebel” seeketh only after evil, i.e., brings retribution upon himself. 12. Miller translates the latter clause “but not a fool his folly.” (See [his comment].) 14. Meddled with, rather “pours forth.” 17. “Friend and brother are related the one as the climax of the other. The friend is developed into a brother by adversity.” (Lange’s Commentary.) 20. A froward heart, rather, a false heart. 22. A broken spirit. Miller renders “an upbraiding spirit,” i.e., spirit which cavils at God’s providential dealings. 23. A gift, i.e., a bribe, judgment, i.e., justice. 24. Many explain this verse to mean that the wise find wisdom everywhere while the fool seeks it everywhere but in the right place. Delitzsch and others understand the proverb to mean that wisdom is the aim of the man of understanding while the fool has no definite aim in life. 26. Also, rather, even. It emphasizes the verb immediately following, viz., to punish, i.e., to inflict a pecuniary fine. Zöckler renders the verse, “Also to punish the righteous is not good, to smile the noble contrary to justice,” and explains the meaning thus, “The fine as a comparatively light penalty which may easily at one time or another fall with a certain justice even on a just man, stands contrasted with the much severer punishment with stripes; and as these two verbal ideas are related, so are also the predicates ‘not good’ and ‘contrary to right’ (above desert, beyond all proportion to the justice and reasonable) in the relation of a climax.” Delitzsch reads, “Also to inflict punishment on the righteous is not good; this, the one overthrows his noble on account of his righteousness,” i.e., it is not good when a ruler makes his power to punish to be felt by the innocent as well as by the guilty. Miller translates, ‘Even deserved punishment to the righteous does not seem good, when designed to chasten the willing with a view to holiness,” and explains his translation of the word generally translated princes, or the noble, by a reference to the Hebrew root from which it is derived and which may be rendered willing or generous. 27. Excellent, rather a cool spirit.
The homiletic teaching of verse 1 is the same as that of chap. [xv. 17]. (See pages 421, 422).
main homiletics of verse 2.
The Foolish Son and the Wise Servant.
I. High social position is not necessarily the outcome of mental ability or moral worth. Many a man is born heir to a great estate, or even to a throne, who brings shame upon the name he bears and the place he occupies. He may be inferior in intellectual power to many of the dependents upon the house, or he may be worse in character than they are. Or if he is not so degraded in character, or in such limited ability as to be surpassed by the majority, there may be one who serves him whose aim in life is far more lofty than his own, and who has far greater capabilities than he has.
II. A wise man will acquire influence, whatever position he fills. A servant who understands his duties, and conscientiously fulfils them, will win respect and confidence; and these will give him influence in his master’s house, and over all with who his business brings him into contact. There are many instances, both in the history of private families and in the history of courts, in which the judicious conduct of a subordinate person has averted evils which would otherwise have followed the crimes of a son of the house, and the father of such a son can but acknowledge such services, and reward them, if he is possessed of any gratitude. But whether he does so or not, it is an ordination of God’s providence, which we see in constant operation around us, that a wise man is a fool’s master. It is a law of nature that a stronger physical body shall govern the weaker, if no other power interferes, and it is a law in the universe of mind that the stronger mind shall rule the weak, and make it server his purpose in some way. This is the secret of many of the social changes which are always going on, in which some who were born to affluence come down to penury, and those who were born in obscurity take their places.
outlines and suggestive comments.
Eliezer will show the custom that suggests the type. He was a wise servant. Abraham thought he would have to be his heir (Gen. xv. 2, 3). All commentators put “son” in apposition with him who causes shame; i.e., makes them the same person. But to be the same person they should be in the same form grammatically, and “son” is in the construct. The causer of shame, therefore, is the father. And this is more consistent, for a wise father could uphold a son, or could give the inheritance to other brethren. In the worldly sense there could be no difficulty. In the spiritual what noted instances!—in the Israelites, who, unlike Abraham, failed to command their households (Gen. xviii. 19), and who gave place to their bought servants, the hated Gentiles!—in Satan, who has given place to man (Psalm viii. 2)!—in modern men who have professed the faith, but have debauched their children till they see them hardening under their very eyes, and some far-off waif gets before them into the everlasting kingdom. Better, says the last proverb, the utmost poverty, with peace and love; better, says the proverb, the poorest hold upon the Church, if there be the humbler hold upon the service of the Most High.—Miller.