Exegetical and Hermeneutical Commentary of Proverbs 17:7
Excellent speech becometh not a fool: much less do lying lips a prince.
7. Excellent ] Or, arrogant, R.V. marg.
Fuente: The Cambridge Bible for Schools and Colleges
The margin renderings are more literal and give greater emphasis. What is pointed out is not the unfitness of lying lips for the princely-hearted, but the necessity of harmony, in each case, between character and speech.
Fuente: Albert Barnes’ Notes on the Bible
Verse 7. Excellent speech becometh not a fool] This proverb is suitable to those who affect, in public speaking, fine language, which neither comports with their ordinary conversation, nor with their education. Often fine words are injudiciously brought in, and are as unbecoming and irrelevant as a cart wheel among clockwork.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Excellent speech; either,
1. Discourse of high and excellent things far above his capacity. Or,
2. Lofty or eloquent speech, which fools oft affect, Or,
3. Virtuous and godly discourse.
A fool; either properly so called; or, as this word is most commonly used in this book, a wicked man, whose actions give the lie to his expressions.
Fuente: English Annotations on the Holy Bible by Matthew Poole
7. Excellent speech(CompareMargin). Such language as ill suits a fool, as lying (ought tosuit) a prince (Pro 16:12;Pro 16:13).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Excellent speech becometh not a fool,…. A wicked man. Eloquence, or a sublime grand way of speaking, a copiousness and fluency of expression, become not such; because hereby he may be capable of doing more mischief; or such a style is unsuitable to the subject of his discourse, which is nothing but folly and wickedness. The Gospel is excellent speech, sound speech, that cannot be condemned; it treats of excellent things; concerning the person, office, and grace of Christ, and salvation by him; and very unfit is a wicked man to take it into his mouth, talk of it, and declare it;
much less do lying lips a prince; they rather become a fool, as excellent speech does a prince; who neither should speak lies himself, nor encourage, but abhor them in others. The Septuagint, Syriac, and Arabic versions, render it, “a just man”: but the word more property signifies a liberal man, as it is rendered in Isa 32:8; where it stands opposed to a churl or covetous man: and some Jewish f writers think by the “fool” is meant such an one to whom a “lip of abundance” g, as it may be rendered, is very unsuitable; or to talk of his abundance, when he makes no good use of what he has for himself or others; and so, on the other hand, it is very disagreeable to the character of an ingenuous and liberal man to promise and not perform, and never intended it. It is true of such who are made a “willing” people in the day of Christ’s power, Ps 110:3; where the same word is used as here; of his volunteers; that to speak lies one to another very ill becomes them; or to receive, or to speak, or profess false doctrines; for no lie is of the truth.
f Kabvenaki in Mercer. in loc. g “labium abundantiae”.
Fuente: John Gill’s Exposition of the Entire Bible
The proverbs following, Pro 17:7-10, appear to be united acrostically by the succession of the letters ( , ) and .
Pro 17:7 7 It does not become a fool to speak loftily,
How much less do lying lips a noble!
As at Isa 32:5., and are placed opposite to one another; the latter is the nobly magnanimous man, the former the man who thinks foolishly and acts profligately, whom it does not become to use lofty words, who thereby makes the impression of his vulgarity so much the more repulsive (cf. Job 2:10). (not , for the word belongs to those which retain their Pathach or Segol, in pausa) is neither elevated (soaring) (Ewald) nor diffuse (Jo. Ernst Jungius in Oetinger: lingua dicax ac sermonem ultra quam decorum verbis extendere solita ), rather imperative (Bertheau), better presumptuous (Hitzig) words, properly words of superfluity, i.e., of superabundant self-consciousness and high pretension (cf. the transitive bearing of the Arab. watr with , from , Aryan upar , Job, p. 363). Rightly Meri, . It produces a disagreeable impression, when a man of vulgar mind and of rude conduct, instead of keeping himself in retirement, makes himself of importance, and weighty in a shameless, impudent manner (cf. Ps. 12:9, where , vilitas, in a moral sense); but yet more repulsive is the contrast, when a man in whom one is justified in expecting nobility of mind, in accordance with his life-position and calling, degrades himself by uttering deceitful words. Regarding the , concluding a minori ad majus, we have already spoken at Pro 11:31; Pro 15:11. R. Ismael, in Bereschith Rabba, at 44:8, reckons ten such conclusions a minori ad majus in the Scriptures, but there are just as many quanto magis. The right accentuation ( e.g., in Cod. 1294) is here , transformed from , according to Accentuationssystem, xviii. 2.
Pro 17:8 8 The gift of bribery appears a jewel to its receiver;
Whitherso’er he turneth himself he acteth prudently.
How 8b is to be understood is shown by 1Sa 14:47, cf. Jos 1:7; the quoque se vertit, prudenter rem agit , has accordingly in both sentences the person meant by as subject, not the gift (Hitzig), of which , “it maketh prosperous,” is not said, for means, used only of persons, prudent, and therefore successful, fortunate conduct. Such is said of him who has to give (Luther): he presses through with it whithersoever he turns. But the making of the subj. does not accord with this: this means gift to one who has to give, appears to open doors and hearts, not merely as a golden key, it is truly such to him. Thus , as at Pro 3:27, will be meant of him to whom the present is brought, or to whom a claim thereto is given. But means here not the gift of seasonable liberality (Zckler), but, as always, the gift of bribery, i.e., a gift by which one seeks to purchase for himself (Pro 17:23) preference on the part of a judge, or to mitigate the displeasure of a high lord (Pro 21:14); here (for one does not let it depend merely on the faithfulness of another to his duty) it is that by which one seeks to secure an advantage to himself. The proverb expresses a fact of experience. The gift of bribery, to which, as to a well-known approved means, , refers, appears to him who receives and accepts it (Targ.) as a stone of pleasantness, a charming, precious stone, a jewel ( Juwl from joie = gaudium ); 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. What he at first regarded as difficult, yea, impossible, that he now prudently carries out, and brings to a successful conclusion, wherever he turns himself, overcoming the seemingly insurmountable hindrances; for the enticement of the gift lifts him, as with a charm, above himself, for covetousness is a characteristic feature of human nature – pecuniae obediunt omnia (Ecc 10:19, Vulg.).
Pro 17:9 9 He covereth transgressions who seeketh after love,
And he who always brings back a matter separateth friends.
The pred. stands first in the simple clause with the order of the words not inverted. That is also to be interpreted here as pred. (cf. 19a) is shown by Pro 10:12, according to which love covereth all transgressions. We write with Dag. forte conjunctivum of (as of in Eze 18:6), and Gaja with the Sheva, according to the Meth.-Setzung, 37; the punctuation also occurs. What the expression “to seek love” here means, is to be judged, with Hitzig, after Zep 2:3; 1Co 14:1. It is in no case equivalent to seek to gain the love of another, rather to seek to preserve the love of men towards one another, but it is to be understood not after 9b, but after Pro 10:12: he seeks to prove love who does not strike on the great bell when his neighbour has sinned however grievously against him, does not in a scandal-loving manner make much ado about it, and takes care not thereby to widen the breach between men who stand near to one another, but endeavours by a reconciling, soothing, rectifying influence, to mitigate the evil, instead of making it worse. He, on the contrary, who repeats the matter ( with of the obj., to come back with something, as Pro 26:11), i.e., turns always back again to the unpleasant occurrence (Theodotion, ; Symmachus, , as Sir. 7:14; 19:7), divides friends ( vid., Pro 16:28), for he purposely fosters the strife, the disharmony, ill-will, and estrangement which the offence produced; while the noble man, who has love for his motive and his aim, by prudent silence contributes to bring the offence and the division which it occasioned into forgetfulness.
Pro 17:10 10 One reproof maketh more impression on a wise man
Than if one reckoned a hundred to the fool
One of the few proverbs which begin with a future, vid., Pro 12:26. It expresses what influence there is in one reproof with a wise man ( , Pro 8:9); is the reproof expressed by the post-bibl. .lbib , as the lowest grade of disciplinary punishment, admonitio , connected with warning. The verbal form is the reading of the lxx and Syr. ( ) for they read , derived from , and thus (from Hiph. ); thus Luther: reproof alarms more the intelligent, but with of the obj. is not Hebr.; on the contrary, the reading of the lxx is in accordance with the usage of the language, and, besides, is suitable. It is, however, first to be seen whether the traditional text stands in need of this correction. As fut. Niph. , apart from the ult. accent. to be expected, gives no meaning. Also if one derives it from , to snatch away, to take away, it gives no appropriate thought; besides, is construed with the object. accus., and the fut. Apoc., in itself strange here, must be pointed either or (after ) (Bttcher, Lehrb. ii. p. 413). Thus , as at Job 21:13; Jer 21:13, will be fut. Kal of = , Psa 38:3 (Theodotion, Targ., Kimchi). With this derivation, also, is to be expected; the reference in the Handwrterbuch to Gesen. Lehrgebude, 51, 1, Anm. 1, where, in an extremely inadequate way, the retrogression of the tone ( ) is spoken of, is altogether inappropriate to this place; and Bttcher’s explanation of the ult. tone from an intended expressiveness is ungrammatical; but why should not , from , with its first syllable originating from contraction, and thus having the tone be Milel as well as Milra, especially here, where it stands at the head of the sentence? With connected with it, means: to descend into anything, to penetrate; Hitzig appropriately compares altius in pectus descendit of Sallust, Jug. 11. Jerome rightly, according to the sense: plus proficit , and the Venet. (read ) . In 10b (cf. Deu 25:3; 2Co 11:24) is to be supplied to , not (an hundred times, which may be denoted correctly by as well as , Ecc 8:12). With the wise (says a Talmudic proverb) a sign does as much as with the fool a stick does. Zehner, in his Adagia sacra (1601), cites Curtius (vii. 4): Nobilis equus umbra quoque virgae regitur, ignavus ne calcari quidem concitari potest .
Fuente: Keil & Delitzsch Commentary on the Old Testament
7 Excellent speech becometh not a fool: much less do lying lips a prince.
Two things are here represented as very absurd: 1. That men of no repute should be dictators. What can be more unbecoming than for fools, who are known to have little sense and discretion, to pretend to that which is above them and which they were never cut out for? A fool, in Solomon’s proverbs, signifies a wicked man, whom excellent speech does not become, because his conversation gives the lie to his excellent speech. What have those to do to declare God’s statutes who hate instruction? Ps. l. 16. Christ would not suffer the unclean spirits to say that they knew him to be the Son of God. See Act 16:17; Act 16:18. 2. That men of great repute should be deceivers. If it is unbecoming a despicable man to presume to speak as a philosopher or politician, and nobody heeds him, being prejudiced against his character, much more unbecoming is it for a prince, for a man of honour, to take advantage from his character and the confidence that is put in him to lie, and dissemble, and make no conscience of breaking his word. Lying ill becomes any man, but worst a prince, so corrupt is the modern policy, which insinuates that princes ought not to make themselves slaves to their words further than is for their interest, and Qui nescit dissimulare nescit regnare–He who knows not how to dissemble knows not how to reign.
Fuente: Matthew Henry’s Whole Bible Commentary
Consistency
Verse 7 suggests that speech should be consistent with character. To be otherwise is as contradictory as a vile person (fool) speaking truth or a responsible prince speaking lies, 1Sa 25:25; Psa 14:1; Isa 32:1; Isa 32:5-7.
Fuente: Garner-Howes Baptist Commentary
CRITICAL NOTES.
Pro. 17:7. Excellent speech, literally a lip of excess or prominence, an assuming, imperious style of speech (Zckler). A prince, rather, a noble, a man of lofty disposition.
MAIN HOMILETICS OF Pro. 17:7
A TWOFOLD INCONGRUITY
I. Truth from the mouth of a godless man. This is not an unknown case. A man of immoral practices may inculcate precepts of puritya dishonest man may, for the purpose of cloaking his own character, be loud in his praises of integrity and uprightness. But the speech of such a man will fall powerless on his hearers, even if they do not know thoroughly the character of the speaker. There will be a lack of the true ring of sincerity about his wordsbeing words only, and not convictions, they will be as sounding brass or a tinkling cymbal. Suppose that a barrister, who was very ignorant of law and possessed of very limited mental capacities, having undertaken the defence of an important case, were to apply to one of his most learned and eloquent legal brethren to write his speech for him. When he got up to deliver that which was not the production of his own mindthat which he was not able thoroughly to appreciate himselfwould not the listeners be struck with a sense of incongruity, would they not feel that, however good the arguments, however vivid the illustrations, however powerful the appeals, there was something lackingthat the speaker was a stripling wearing the armour of a giant? Something of this same feeling is experienced when an immoral man gives utterance to moral sentimentshe does not know the meaning of his own words, he lacks the experience necessary to give weight to what he says. He speaks what is in itself true, but he is not a true man himself, and consequently the utterance is like a jewel of gold in a swines snout.
II. Untruth from the mouth of a man of exalted station. A prince (i.e., one who holds a high place among his fellow-men) is especially bound to be a man of truth and honour. It is here implied that he is to be an embodiment of truthfulnessthat whether he owes his position to wealth, to birth, or to intellectual giftswhatever else he lacks, he ought to be a truthful man; his words ought to be excellent, and they ought to be the reflection of excellence of character.
III. The second incongruity is more mischievous than the first. Excellent speech becometh not a fool, much less do lying lips a prince. If a moral fool is a man who holds no position in the world, what he says will not be of so much consequence, because his influence upon others is little. He will injure himself, and those immediately connected with him, but the harm done will not be so widely spread as if he were one of the great of the land. The first man, if he puts on a garb of morality, and adopts language which does not represent his true self, is a liar, but his lying does not injure others so much as it does himself. But a lying prince is an instrument of wide-spread evil. To lie in a cottage is a sin against God and man, but to lie in a palace is a greater sin, because the inmate of a palace holds in his hand an immense power for good and for evil. What he says and does is felt more or less indirectly throughout his dominion, and as his responsibility is so great, the guilt of using it wrongly is great also.
OUTLINES AND SUGGESTIVE COMMENTS
God likes not fair words from a foul mouth. Christ silenced the devil when he confessed Him to be the Son of the Most High God. The lepers lips should be covered, according to the law.Trapp.
Lying lips are no less unbecoming in the mouth of a prince, who ought to honour the dignity of his station by the dignity of his manners. A prince of our own is said to have frequently used this proverbial saying, He that knows not how to dissemble knows not how to reign. You may judge from the text before us whether he deserved to be called the Solomon of his age. It was certainly a nobler saying of one of the kings of France,that if truth were banished from all the rest of the world it ought to be found in the breasts of princes. A mans dignity obliges him to a behaviour worthy of it, and of him whose favour has conferred it. All Christians are advanced to spiritual honours of the most exalted kind. They are the children of God, and heirs of the eternal kingdom, and ought to resemble their heavenly Father, who is the God of truth. When a young prince desired a certain philosopher to give him a directory for his conduct, all his instructions were comprised in one sentence, Remember that thou art a kings son. Let Christians remember who they are, and how they came to be what they are, and act in character.Lawson.
Force not thyself above, degrade not thyself below thy condition.Wohlfarth.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
(7) Excellent speech becometh not a fool.Rather, perhaps, Superfluous or pretentious words become not a vile person (nbhl), such as is described in Isa. 32:6. (Comp. 1Sa. 25:25.)
Much less do lying lips a prince.Or, liberal person (Isa. 32:8): noblesse oblige.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
7. Excellent speech Hebrew, lips of excellence.
A fool Several different words in this book are rendered by our word fool. They all seem to imply some bad qualifies, moral as well as intellectual. In the Hebrew mind the idea of folly and that of wickedness were so intimately blended as to find expression by the same word. The word used here is nabhal, which is about equivalent to our word dunce, or stupid fallow; one of no learning or intellectual culture, and impliedly incapable of it. Psa 14:1. The clause may be read thus: Not suitable (or agreeable) to a dunce is the lip of excellence, that is, cultivated, elevated language; or, as some think, assuming, imperious speech.
A prince , ( nadhibh,) a nobleman, one of liberal culture. The passage may be rendered, much less is the lip of falsehood suitable to a man of cultivated mind. The idea seems to be, that his freer culture liberates him from the ordinary temptations to falsehood. He ought to know better, and does. Plato justifies lying in princes, but others must abstain. “He who knows not how to dissemble, knows not how to reign,” has been a royal maxim. But much better is that of Louis IX., of France: “If truth be banished from all the rest of the world, it ought to be found in the breast of princes.”
Fuente: Whedon’s Commentary on the Old and New Testaments
v. 7. Excellent speech,
Fuente: The Popular Commentary on the Bible by Kretzmann
Pro 17:7 Excellent speech becometh not a fool: much less do lying lips a prince.
Ver. 7. Excellent speech becometh not a fool. ] A Nabal, a sapless, worthless fellow, in whom all worth is withered and decayed, – qui nullas habet dicendi vires, as Cicero hath it, that can say no good except it be by rote, or at least by book, – what should he do discoursing of high points? God likes not fair words from a foul mouth. Christ silenced the devil when he confessed him to be the Son of the most high God. The leper’s lips should be covered, according to the law. The Lacedemonians, when a bad man had uttered a good speech in their council house, liking the speech but not the speaker, commanded one of better carriage to give the same counsel, and then they made use of it. a The people of Rome sware they would not believe Carbo though he sware. b
Much less do lying lips a prince.
a Odi hominem; ignava opera, philosopha sententia.
b Liv.
c Turkish History, fol. 321.
d Turkish History, fol. 291.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
speech. Hebrew “lip”, put by Figure of speech Metonymy (of Cause), App-6, for what is spoken by it.
fool. Hebrew. nabal. See note on Pro 1:7. Not the same word as in verses: Pro 17:10, Pro 17:12, Pro 17:16, Pro 10:24, Pro 10:25.
lips. See above note.
Fuente: Companion Bible Notes, Appendices and Graphics
Pro 17:7
Pro 17:7
“Excellent speech becometh not a fool; Much less do lying lips a prince.”
“It does not become a fool to speak loftily. How much less do lying lips a noble”! “It always makes a poor impression when a vulgar, foolish man presumes to speak imperatively and presumptuously. “Let fools be false, and good men true. Translate: `Honest words do not become a fool; much less do lies a man of rectitude.’
Pro 17:7. Excellent speech is speaking only the facts, speaking them at the right time, at the right place, to the right person, in the right spirit, and for the right purpose (to mention a few of its characteristics). As we dont expect good speech from a fool, neither should we expect bad speech from a ruler. It is a shame that so many of our present-day ruling-class, even though elected to their offices, are known for being politicians (policy-men) more than statesmen (doing what is right under all conditions).
Fuente: Old and New Testaments Restoration Commentary
Excellent speech: Heb. A lip of excellency, Pro 26:7, Psa 50:16, Psa 50:17, Mat 7:5
much: Pro 16:10-13, Pro 29:12, 2Sa 23:3, Job 34:12, Psa 101:3-5
lying lips: Heb. a lip of lying, Pro 12:19
Reciprocal: Jdg 16:7 – If they bind
Fuente: The Treasury of Scripture Knowledge
Pro 17:7. Excellent speech Either, 1st, Discourse concerning difficult, high, and excellent things, far above his capacity: or, 2d, Lofty, eloquent speech, which fools often affect: or, 3d, Virtuous and godly discourse; becometh not a fool Either one properly so called, or, as the word fool is most commonly used in this book, a wicked man, whose actions give the lie to his expressions.