Exegetical and Hermeneutical Commentary of Proverbs 17:8
A gift [is as] a precious stone in the eyes of him that hath it: whithersoever it turneth, it prospereth.
8. him that hath it ] Lit. its lord or possessor. This may mean either the giver, or the receiver of it. The former sense seems preferable. He who has a gift to bestow counts himself the possessor of that with which he can secure success in any direction he pleases, as though he turned in this direction or in that a precious gem or talisman to attract and conciliate the beholder. Maurer quotes the familiar lines of Ovid ( de art. am. 3. 653),
“Munera, crede mihi, capiunt hominesque deosque;
Placatur donis Jupiter ipse datis.”
Comp. Pro 18:16.
Fuente: The Cambridge Bible for Schools and Colleges
A half-satirical description of the power of bribery in palaces and among judges. The precious stone (literally as in the margin) is probably a gem, thought of as a talisman, which, wherever it turns, will ensure prosperity to him who, being the possessor, has the power to give it.
Fuente: Albert Barnes’ Notes on the Bible
Verse 8. A gift is as a precious stone] It both enriches and ornaments. In the latter clause there is an evident allusion to cut stones. Whithersoever you turn them, they reflect the light, are brilliant and beautiful.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
As a precious stone; pleasant and acceptable, and withal dazzleth his eyes.
Of him that hath it, Heb. of the lord or owner of it; either,
1. Of the giver; or rather,
2. Of the receiver of it, who by the giver is made lord of it; for to his eyes it was exposed, that he might discern the beauty and worth of it, and thereby be allured to do what was desired, which accordingly he did, as it here follows.
Whithersoever it turneth; to whomsoever it is presented. But this, as also many other proverbs, are to be understood of the common course or effect with most men, but not universally of all men.
Fuente: English Annotations on the Holy Bible by Matthew Poole
8. One so corrupt as to take abribe evinces his high estimate of it by subjection to its influence(Pro 18:16; Pro 19:6).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
A gift [is as] a precious stone in the eyes of him that hath it,…. Or “is a stone of grace” h, the note of similitude being wanting. It is an ornament of grace, adorns the person that wears it, makes him look lovely and amiable; is very grateful and desirable in itself, attracts and dazzles the eyes, and fills the mind with pleasure; so is a gift in the eyes of him that has it, that is the owner of it; either that has it in his possession to give, is the giver of it, as Aben Ezra; which, as it is valuable in his own eyes, he judges it to be so with others, and thinks he can do what be pleases with it, and engage persons by it to do as he would have them: or that is the receiver of it, as the Targum; who, having it given him, is master of it, and is so acceptable to him, and has such an influence upon him, as to do anything for it the giver of it directs him to, as follows:
whithersoever it turneth it prospereth: to whatsoever cause, or to whatsoever persons, judge or jury, it is given and received; it succeeds far better than the most eloquent orations, or learned pleadings in law, or appeals to statutes, and the production of them. Money answers all things; a gift blinds the eyes; it is like a diamond, so sparkling and dazzling, so charming and attracting, that the person to whom it is offered cannot resist it; and it draws him to do whatever is desired of him; it carries the cause, it succeeds according to the wish of the giver: or, as the Arabic version renders it,
“he shall find his business plain;”
done as he would have it. Jarchi applies the proverb thus;
“when a man comes before the Lord, and bribes him with words, and returns unto him, it is a precious stone in his eyes; and in all that he asks of him he prospers.”
h “lapsis gratiae”, Montanus, Baynus, Michaelis.
Fuente: John Gill’s Exposition of the Entire Bible
8 A gift is as a precious stone in the eyes of him that hath it: whithersoever it turneth, it prospereth.
The design of this observation is to show, 1. That those who have money in their hand think they can do any thing with it. Rich men value a little money as if it were a precious stone, and value themselves on it as if it gave them not only ornament, but power, and every one were bound to be at their beck, even justice itself. Whithersoever they turn this sparkling diamond they expect it should dazzle the eyes of all, and make them do just what they would have them do in hopes of it. The deepest bag will carry the cause. Fee high, and you may have what you will. 2. That those who have money in their eye, and set their hearts upon it, will do any thing for it: A bribe is as a precious stone in the eyes of him that takes it; it has a great influence upon him, and he will be sure to go the way that it leads him, hither and thither, though contrary to justice and not consistent with himself.
Fuente: Matthew Henry’s Whole Bible Commentary
Bribery Condemned
Verse 8 suggests that some people give gifts (bribes AV) of considerable value to obtain favors, Pro 21:14. The LORD’s view of such is expressed in verses 15 and 23.
Fuente: Garner-Howes Baptist Commentary
CRITICAL NOTES.
Pro. 17:8. A gift. Some expositors understand this in the sense of a bribe. Delitzsch translates the whole verseThe gift of bribery appears a jewel to its receiver, whithersoever he turneth himself he acteth 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. Zckler understands it to refer to the gift of seasonable liberality which secures for its giver supporters and friends.
MAIN HOMILETICS OF Pro. 17:8
THE POWER OF GIFTS
I. All men value gifts. Whether they be gifts which are of intrinsic value from their beauty or their rarity or whether they are of little worth in themselves, but are the expressions of the love and gratitude of those who offer them, there is a certain pleasure in receiving them. A free-will offering is more acceptable to a right-minded man than that which is bestowed upon him as a matter of necessity. The fact that it is a gift invests it with a value beyond that which would otherwise be attached to itmakes it as a precious stone to the receiver. The good-will that prompts the gift turns a pebble into a diamond.
II. All the blessing of a gift does not rest with the receiver.As a precious stone reflects rays of light in whichever way it is held, so generous-hearted liberality blesses him who gives as well as him who takes. The giver has the gratitude and love of the recipient and experiences the truth of the words of the Lord Jesus: It is more blessed to give than to receive (Act. 20:35). (For the opposite meanings which different commentators attach to the word gift, see Critical Notes.)
OUTLINES AND SUGGESTIVE COMMENTS
1. Those that have money in their hand think they can do anything with it. Rich men, whithersoever they turn this sparkling diamond, expect it should dazzle the eyes of all, and make them do just what they would have them do in hopes of it.
2. Those who have money in their eye will do anything for it. It has great influence upon them, and they will be sure to go the way it leads them.Henry.
Viewed as referring to the person who confers the gift, or has it to bestow,we may notice first, that the reference may be to the man who is known to have something to bestow which all covet. In this case, every one desires his favour, strives to oblige him, tries every means of insinuation into his good graces. A man who has any skill in manuvering may, in this way, render what he has to confer a capital instrument for pushing forward his own prosperity; Keeping all in expectation,cherishing hope,making his desired and coveted gift look first one way, then another, then a third; perhaps partially bestowing, and still reserving enough to hold expectants hanging on, so as to have them available for his own ends. Secondly:On the part of those who have gifts to bestow, uses may be made of them that are honourable and prudent,quite consistent, not with mere self-interest, but with right principle. They may be employed to avert threatened evil, and for the more sure attainment of desired good. Such was Jacobs gift to his brother Esau; when, in setting it apart, he said, I will appease him with the present that goeth before me, and afterward will I see his face. Such was the gift of the same patriarch, at a later period, to the man the lord of the country, when he sent his sons the second time to Joseph in Egypt.Wardlaw.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
(8) A gift is as a precious stone . . .A description of the influence of bribery:A bribe is as a jewel in the eyes of him that receives it; whithersoever he turns he prospers: all his energies are called out by the prospect of gain, so that he carries out successfully all that he sets his hand to. The constant warnings against this form of corruption, from the time of Moses (Exo. 23:8) to that of the prophets (Amo. 5:12; Isa. 1:23, &c), show the prevalence of the evil in Israel.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
8. A gift This is supposed to mean that kind of gift which is given to a judge or rider to secure favour, or escape punishment a bribe. Zockler thinks it is not a bribe, but a lawful present, as Pro 18:16. Precious stone Hebrews, a stone of grace (Pro 1:9) or beauty; a precious stone.
Him that hath it Literally, its possessor, the person to whom it is given.
Whithersoever it turneth it prospereth Or, it looks well, appears beautiful; that is, in the eyes of him that sees it. The verb, as is common, has a variety of significations, and possibly more than one of them may be intended here. One of them is, to succeed in the design for which it was given. This it does by appearing desirable in the eyes of its receiver. Some suggest this thought: A diamond reflects a great deal of light when viewed on this side and on that. Turn it as you will, it never fails to reflect lustre. So a bribe, or even a lawful present, will influence in many ways, perhaps without a consciousness of its power on the part of the receiver. Turn which way he will, its influence will follow him. Conant renders the last clause, “To whomsoever it turns.” Comp. Pro 18:16.
Fuente: Whedon’s Commentary on the Old and New Testaments
The Follies Of The Fool ( Pro 17:8-16 ).
The previous subsection ended with reference to the nabal (fool), and this now leads on to consideration of the activities of fools (kesil) (Pro 17:21 virtually equates the two).
In this subsection we find an emphasis on the activities of ‘the fool’ (Pro 17:10; Pro 17:12; Pro 17:16) and his equivalent. Basically he interferes with the stability and smooth running of society. He thinks that he can buy men’s favour (Pro 17:8); he harps on things and loses friends (Pro 17:9); he will not listen to rebuke (Pro 17:10); he wants nothing more than to rebel (Pro 17:11); acquaintance with him is dangerous (Pro 17:12); he rewards evil for good (Pro 17:13); he can’t stop quarrelling (Pro 17:14); and he justifies the unrighteous and condemns the righteous (Pro 17:15).
In contrast the righteous man seeks to build up society. He is gentle in dealing with the transgression of others because he is trying to build up love (Pro 17:9); he listens carefully to rebuke (Pro 17:10); he avoids letting contention build up into a wholesale quarrel (Pro 17:14), and it is implied that he is concerned for justice (Pro 17:15).
The subsection can be presented chiastically as follows:
A A bribe is as a stone of favour in the eyes of him who has it, to whoever he turns, it succeeds (Pro 17:8).
B He who covers a transgression seeks love, but he who harps on a matter separates (disenchants) a boon companion (Pro 17:9).
C A rebuke enters deeper into one who has understanding, than a hundred stripes into a FOOL (Pro 17:10).
D An evil man only looks for rebellion, therefore a cruel envoy will be sent against him (Pro 17:11).
D Let a bear robbed of her whelps meet a man, rather than a FOOL in his folly (Pro 17:12).
C He who rewards evil for good, evil will not depart from his house (Pro 17:13).
B The beginning of strife is as when one releases water, therefore leave off contention, before there is quarrelling (Pro 17:14).
A He who justifies the wicked, and he who condemns the righteous, both of them alike are an abomination to YHWH (Pro 17:15).
Note that in A a bribe is offered in order that a man may get his own way by wrong means, and in the parallel the wicked are justified (often by bribes). In B the righteous covers transgression, while the fool harps on a matter, and in the parallel the righteous hold back from increasing contention, while the unrighteous cannot hold back from turning it into a quarrel. In C the fool does not listen to rebuke, and in the parallel he returns evil for good. Centrally in D the evil man is out for a fight, and a cruel envoy is sent against him, and in the parallel a bear robbed of its cubs is out for a fight, and it is better to meet him than to meet a fool engaged in folly. We can also parallel the bear with the cruel envoy.
Pro 17:8
‘A bribe is as a stone of favour in the eyes of him who has it,
To whoever he turns, it succeeds.’
This proverb describes more how the fool thinks than the actual reality. He thinks that all men can be bought. He is confident that he holds in his hand the means of obtaining what he wants, and is sure that a bribe will enable him to succeed in his endeavours wherever, and to whoever he turns. And, of course, he is largely right, until he comes across the godly man. Few can resist a bribe if it is large enough. ‘In the eyes of him who has it’ probably refers to how the briber sees his bribe.
The briber is seeking to get his way at the cost of others by unfair and hidden means, often to the disadvantage of the other. He is thus destabilising society. It is the equivalent of theft, and it is often at the expense of the poor (Psa 15:5; Isa 1:23). It was apparently common practise in Israel, and even moreso in surrounding nations where it was not even disapproved of apart from in the courts of justice. But it is forbidden by YHWH as resulting in dishonesty and injustice (Exo 23:8; Deu 16:19; Deu 27:25). It comes under His condemnation (Pro 17:15; Job 15:34; Isa 1:23; Isa 5:23). Where it has the effect of resulting in the death of an innocent person it brings men under His curse (Deu 27:25).
Bribes were condemned in Israel (Pro 17:23; Pro 15:27; Exo 23:8; Deu 16:19; Deu 27:25; 1Sa 8:3; Job 15:34; Psa 15:5; Psa 26:10; Isa 1:23; Isa 5:23; Isa 33:15). Other nations were less stringent, for while they were frowned on if they affected justice, they were otherwise seen as acceptable and the only penalties were on those who failed to pay the promised bribe. That they did occur in Israel and were specifically seen as encouraging injustice is evidenced in Pro 17:23; Exo 23:8; Deu 16:19; Deu 27:25; 1Sa 8:3; Psa 15:5; Isa 1:23; Isa 5:23; Mic 3:11. As Isa 5:23 says, ‘they justify the unrighteous for reward, and take away the righteousness of the righteous’, words which parallel the idea in Pro 17:15 exactly.
YHWH, unlike the gods of other nations, is distinguished as being unbribeable. He is ‘the God of Gods and the Lord of Lords, the mighty and terrible God, Who is not partial and takes no bribes’ (Deu 10:17), indicating just how wrong bribes were seen to be.
The ‘stone of favour’ is nowhere explained. It may indicate a token given by a king in order to authorise a servant to act on his behalf, or in order to enable him to benefit by his patronage; or it has been suggested that it has in mind a ‘magic stone’ which obtains favour from the gods and brings luck, or terrifies people into doing what is wanted. Whichever it is, the point is that a briber sees his bribe as having the same persuasive force.
Pro 17:9
‘He who covers a transgression seeks love,
But he who harps on a matter separates (disenchants) a boon companion.’
The man who depended on bribes disharmonised society. In contrast the wise man seeks to harmonise society, and one of the ways in which he does it is by not faultfinding. He wants to be loved, and he wants men to love one another, and so he does not draw attention to minor misdemeanours.
The point here, as brought out by the parallel clause, is that, in order to obtain or retain friendships and be loved, and even bring harmony to society, we often have to be willing to overlook another’s transgressions. We have to ‘cover’ them in our own minds so that they are not seen. We have to make sure that we do not repeat the matter. We have to avoid seeking vengeance (Lev 19:18; Deu 32:35; Rom 12:17-19).
Indeed if we keep harping on about something, or even repeat it, we may lose our friends, even our boon companion. ‘Seeking love’ is a good thing. But it has a cost, the cost of recognising that people, even our friends are not perfect. As it says in the parallel Pro 17:14 we have to recognise that if we remain in contention it could soon lead to a bigger quarrel, and even an irremediable breakdown in friendship.
Pro 17:10
‘A rebuke enters deeper into one who has understanding,
Than a hundred stripes into a fool.’
On the other hand the wise man does not seek to cover his own transgression. Rather he welcomes reproof. Because he is a man of understanding he takes careful note of what is said to him, and responds to it. He even learns from being caned (Pro 22:15; Pro 23:13), and is thankful for it. He is unlike the fool who takes little notice even if he receives a hundred lashes. This is, of course deliberate exaggeration. The highest number of lashes that an Israelite could receive was forty, and that only for very serious offences (Deu 25:13). But ‘a hundred’ is regularly used simply to indicate a large number. The point is that the fool shrugs off reproof, and does not let it improve him. It is ineffective to remove the evil from his house (Pro 17:13).
Pro 17:11
‘An evil man seeks only rebellion,
Therefore a cruel envoy will be sent against him.’
The ultimate truth about a fool is that he rebels against society because he is evil. He sets out to destabilise society by violent means. He constantly seeks to destroy harmony. He does not like the status quo. He wants to change it, and change it for the bad. It is his main purpose. And he does not mind who gets hurt in the process. He has refused to respond to the compassionate overtures of the righteous (Pro 17:9). He has refused to respond to the ‘hundred lashes’ (Pro 17:10). He has demonstrated that nothing can change him. We can compare here Pharaoh who constantly hardened his heart the more that God lashed him (Exodus 3 onwards).
But he needs to recognise that such an attitude has consequences. A ‘cruel envoy’ will be sent against him. The Hebrew word is the one for messenger but this man is clearly more than just a messenger. He comes in the king’s name, to act on the king’s behalf, and deliver a practical message. He is necessarily unrelenting and severe (‘cruel’). He is dealing with someone in continual rebellion. Thus the evil man’s end is certain. He will receive his due reward. He will be dealt with without mercy. In the end, of course, the judgment that comes against him is God’s.
Pro 17:12
‘Let a man meet a she-bear robbed of her whelps,
Rather than a fool in his folly.’
Solomon now emphasises that a fool acting in his folly is more dangerous than a bear robbed of her cubs, which is outside of itself in grief and desire for revenge. This is the fool of Pro 17:11. He is uncontrolled and violent. He plans only evil. He has refused to let the folly be driven out of him by the lash. He is without restraint.
David slew ‘a lion and a bear’ (1Sa 17:34), and the young men who derided Elisha were mauled by two she-bears (2Ki 2:24). They were found in the hilly wooded parts of Palestine, and while they became more and more scarce there were still some there in the first part of the twentieth century AD (in the centuries before that Palestine had been mainly deserted. There was no Palestinian state).
There may be an intended parallel between the she-bear and the cruel envoy. Both are seeking to obtain revenge. Thus the fool in his folly who is worse than the she-bear is simply reaping what he has sown.
Pro 17:13
’
He who rewards evil for good,
Evil will not depart from his house.’
Indeed he has become so evil that he rewards evil for good. Even those who show him kindness and compassion will find that he responds with evil. This is what happens when a man grows in evil, and it affects not only him but his house. Evil will not depart from his house. His children will grow up evil like he is. But it will also rebound on him, for evil will not depart from his house in another way. What a man sows he reaps. He and his family will experience evil. In both cases ‘evil’ includes physical evils (storms, earthquakes, hurricanes, invasion) and moral evil. What he has become returns on him and his family.
Pro 17:14
‘The beginning of strife is as when one releases water,
Therefore leave off contention, before there is quarrelling.’
In Pro 17:9 we had the peacemaker who sought to bring harmony by not being too judgmental, and who in Pro 17:10 listened carefully to reproof. He was contrasted with the fool who gradually grew in evil. Now, having centred on the fool’s growth in evil, the chiasmus brings us back to the peacemaker. Disagreement is sometimes inevitable, but the wise man recognises that it can be like water released from a dam. It can grow in pressure until it becomes a flood. Thus he seeks to stop any contention at its source. He seeks to prevent it growing.
Dams in those days, often just made of mud, were not the stable things we think of today (compare Ecc 2:6). Releasing water from a dam could result in a flow which grew and grew uncontrollably, resulting in damage to the crops and trees, and even a death or two. The commencement of strife is likened to this release. If not immediately staunched it could very quickly grow into a major quarrel. Thus the wise man will cease being contentious in order to prevent this happening.
Pro 17:15
‘He who justifies the wicked, and he who condemns the righteous,
Both of them alike are an abomination to YHWH.’
The subsection then closes as it began (Pro 17:8) with the misuse of justice. As we saw above one of the main use of bribes was in order to pervert justice. Now YHWH makes His opinion of those who accept such bribes people clear. Those who arrange by bribery, coercion or lying witnesses for a guilty man to be let off (and therefore be declared as innocent) are an abomination to YHWH. As are those who by such means bring about the condemnation of the innocent. They are both seen by Him in the same way. For they strike at the very roots of society. Compare Pro 17:23; Pro 17:26; Pro 18:25; Pro 24:23-25. They are the forebears of those who found Jesus Christ guilty.
Fuente: Commentary Series on the Bible by Peter Pett
v. 8. A gift is as a precious stone,
Fuente: The Popular Commentary on the Bible by Kretzmann
Pro 17:8. A gift is as a precious stone, &c. A gift is so tempting, that it can be no more refused than a precious jewel by him to whom it is presented, if he be not under the influences of Divine grace, and the bribe come up to his price. Such is its power in those cases, that it too often prevails, dispatches business, carries causes, and, in a word, effects whatever a man desires: But O, how detestable a practice in the sight of a just God! See chap. Pro 18:18 and Bishop Patrick.
Fuente: Commentary on the Holy Bible by Thomas Coke
Pro 17:8 A gift [is as] a precious stone in the eyes of him that hath it: whithersoever it turneth, it prospereth.
Ver. 8. A gift is as a precious stone, &c. ] Heb., As a stone of grace. Like that precious stone tantarbe, spoken of in Philostratus, a that hath a marvellous conciliating property; or the wonderworking lodestone, that among other strange effects reckoned up by Marbodeus and Pictorius, doth possessores suos disertos et principibus gratos reddere, make those that have it well-spoken men, and well accepted by princes.
Whithersoever it turneth, it prospereth.
a In Vita Apollon, lib. iii. cap. 14.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
him that hath it = its owner (the bribed, not the briber).
prospereth = it sparkles. And he loves to look at it and keep it. Compare “gift”, Pro 17:23.
Fuente: Companion Bible Notes, Appendices and Graphics
Pro 17:8
Pro 17:8
“A bribe is as a precious stone in the eyes of him that hath it; Whithersoever it turneth, it prospereth.”
Both the offering and the receiving of bribes is sinful; but this proverb states a shameful truth that in our work-a-day world, “Bribes get the job done”! There is no endorsement here either of giving or receiving bribes. The many renditions and various readings indicate uncertainties in the text; but the RSV is probably dependable: “A bribe is like a magic stone in the eyes of him who gives it; wherever he turns he prospers.
Pro 17:8. The various translations face the problem of whether it should be bribe, gift, or stone of grace, and whether the it after whithersoever should be it or he. Of all the translations the New World gives as understandable a message on this verse as any: The gift is a stone winning favor in the eyes of its grand owner. Everywhere that he turns he has success. If the foregoing is correct, both Pro 18:16; Pro 19:6 verify the truth of its statement. If bribe is correct, Living Bible has, A bribe works like magic. Whoever uses it will prosper and it adds this footnote: This is a fact, but the writer strictly forbids this perversion of justice. See Pro 17:23
Fuente: Old and New Testaments Restoration Commentary
gift: Pro 17:23, Psa 18:16, Psa 19:6, Psa 21:13, Psa 29:4, Exo 23:8, Deu 16:19
precious stone: Heb. stone of grace
whithersoever: Gen 33:9-11, Gen 43:11, 1Sa 25:35, 2Sa 16:1-4, Mic 7:3
Reciprocal: Gen 21:27 – took Gen 24:31 – thou Gen 32:13 – a present Pro 18:16 – General Pro 19:6 – and Pro 21:14 – gift Dan 11:24 – he shall scatter Act 24:26 – hoped
Fuente: The Treasury of Scripture Knowledge
Pro 17:8. A gift is as a precious stone, &c. A gift is so tempting that it can no more be refused than a lovely jewel can, by him to whom it is presented; and such is its power, that it commonly prevails over all men, despatches all business, carries all causes; and, in a word, effects whatsoever a man desires. Bishop Patrick.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
17:8 A bribe [is as] a precious stone in the eyes of him that hath it: wherever it {c} turneth, it prospereth.
(c) The reward has great force to gain the hearts of men.
Fuente: Geneva Bible Notes
The owner of the bribe is the person who gives it. A bribe is an effective tool. It works like a charm. This proverb is not advocating bribery, only acknowledging that money talks. God’s view of bribery becomes clear in Pro 17:15; Pro 17:23. [Note: Toy, p. 341.]