Proverbs 17:2

Pro 17:2 A wise servant shall have rule over a son that causeth shame, and shall have part of the inheritance among the brethren.

Ver. 2. A wise servant shall have rule over a son, &c.] God hath a very gracious respect unto faithful servants, and hath promised them "the reward of inheritance," {Col 3:24} which properly belongs to sons. This happens sometimes here, as to Joseph, Joshua, those subjects that married Solomon’s daughters; {1Ki 4:10; 1Ki 4:14} but infallibly hereafter, when "they shall come from east and west to sit down with Abraham, Isaac, and Jacob, in the kingdom of heaven," and to "enter into their Master’s joy," "but the children of the kingdom shall be cast out." {Mat 8:11-12}

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Pro 17:2. A wise servant shall have rule, &c. — “Probity and prudence are so much better than mere riches and noble birth, that a wise and faithful servant sometimes arrives at the honour of being appointed the governor of a son, whose folly and wickedness make him a discredit to his family;” and shall have part of the inheritance among the brethren — “His merits, perhaps, are rewarded with a portion of the estate, which is to be distributed among them.”

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

CRITICAL NOTES.—

Pro_17:2. A son that causeth shame, rather, a degenerate son. (Delitzsch and Zöckler).

MAIN HOMILETICS OF Pro_17:2

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 his character than they are. Or if he is not so degraded in character, or of 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 whom 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 serve 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_15:2-3). All commentators put “son” in apposition with him who causes shame; i.e., make 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_18:19), and who gave place to their bought servants, the hated Gentiles!—in Satan, who has given place to man (Psa_8:2)!—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 this proverb, the poorest hold upon the Church, if there be the humbler hold upon the service of the Most High.—Miller.

If wisdom make us free, then are we free indeed: as on the other side, he is altogether a servant that dealeth unwisely. But he that is wisdom’s freeman is not only a freeman but a master, not only a master but a son, not only a son but an heir, an heir among the brethren. So highly doth wisdom exalt. But thus it is with the Father of the world, it is not so with worldly fathers. Their foolish love doth honour their son, though his foolish life doth fill them with shame: their proud carriage despiteth their servant, though his wise carriage exalteth their estate. The son shall have all though he deserve nothing, the servant shall not have his wages though they be due unto him. But the wisdom of God bestoweth His love, the justice of God divideth His inheritance in another manner. Oftentimes, even in this life, he putteth the servant in the son’s place … Be wise, then, though thou be a servant, and thou shalt be His son who is the Father of wisdom. Be not wicked, though the son of rich parents, and, it may be, heir to a great estate, for He, the Lord of all, can quickly make thee a poor servant for thy sins, who has made thyself a servant to thy sins.—Jermin.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

17:2 Wisdom is so much more important than privilege that if children act like fools, a wise servant will rise to prominence over the household.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

That is, shall be made governor over the children.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Note, 1. True merit does not go by dignity. All agree that the son in the family is more worthy than the servant (Joh 8:35), and yet sometimes it so happens that the servant is wise, and a blessing and credit to the family, when the son is a fool, and a burden and shame to the family. Eliezer of Damascus, though Abram could not bear to think that he should be his heir, was a stay to the family, when he obtained a wife for Isaac; whereas Ishmael, a son, was a shame to it, when he mocked Isaac. 2. True dignity will go by merit. If a servant be wise, and manage things well, he shall be further trusted, and not only have rule with, but rule over a son that causes shame; for God and nature have designed that the fool shall be servant to the wise in heart. Nay, a prudent servant may perhaps come to have such an interest in his master as to be taken in for a child's share of the estate and to have part of the inheritance among the brethren.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

(Compare Pro 14:35).

causeth shame-- (Pro 10:5).

shall . . . inheritance--that is, share a brother's part (compare Num 27:4, Num 27:7).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

(2) A wise servant shall have rule over a son that causeth shame. . . .—This was strikingly exhibited in the case of Ziba, who by his timely succour to David (2 Samuel 16), first gained all the property of his master, Mephibosheth (i.e., the “man of shame”), and was later confirmed in the possession of half of it. Slaves, especially those “born in the house,” often rose to a position of great trust. (Comp. Gen_24:2; Gen_39:4-6.) Eliezer would have been Abraham’s heir had not Isaac been born (Gen_15:3).

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

2. a wise servant] or, a servant that dealeth wisely, R.V., in contrast with a son who causeth shame, or dealeth shamefully. Comp.

“Free men shall minister unto a wise servant.”

Sir_10:25, R.V.

The proverb is exemplified in Eliezer of Damascus (Gen_15:2), and Ziba (2Sa_16:4 with 1Ch_2:34-35), and in Jeroboam, Solomon’s “servant” (1Ki_11:26), who, being “industrious,” shared the inheritance with Rehoboam, “a son that dealt shamefully.”

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

A wise servant shall have rule over a son that causeth shame,.... That does wicked and shameful actions: that is slothful, and will not attend to instruction or business; that is prodigal, wasteful, and luxurious, and causes shame to his parents, who blush at his conduct. Now a servant that behaves well and wisely in a family is observed and respected by his master, and he puts his wicked and extravagant son under him, makes him a tutor to him, and sets him to watch over him, and obliges his son to obey his orders. Jarchi illustrates this in Nebuchadnezzar ruling over the children of Israel;

and shall have part of the inheritance among the brethren; be appointed by his master's will to a share in his estate among his children, for his faithful service to him in life, and to encourage him to take care of his family, his children, and his affairs, after his death; or through gifts in his lifetime shall have what is equal to what his sons have; or growing rich shall purchase a part of theirs, as Gussetius (y): or "shall part the inheritance among the brethren" (z); being a wise man, his master shall leave him executor of his will, to divide his substance among his children, and see that everyone have their proper portion and equal share; but it rather is to be understood of his being a co-heir with them. So the Gentiles, through the will of the Lord, become fellow heirs of the same body, and partakers of his promise in Christ with the Jews, and share in the same inheritance with Abraham, Isaac, and Jacob, and their children; nay, when the children of the kingdom shall be shut out; see Eph 3:6. Jarchi gives an ancient exposition of it thus,

"a proselyte of righteousness is better than a wicked native; and in time to come he shall divide the spoil and the inheritance in the midst of the children of Israel, at it is said in Eze 47:23;''

(y) Ebr. Comment. p. 263. (z) "dividet", Mercerus, Gejerus, Michaelis; so Syriac version and the Targum; "partitur", Junius & Tremellius; "partieur", Piscator.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

The “servant,” it must be remembered, was a slave, but (as in such cases as Gen 15:2; 2Sa 16:4) might succeed to the inheritance.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Brethren. Partaking with them, (Abenezra; Tirinus; Menochius) or rather acting as his master’s executor; which evinces the advantages of wisdom, so as to raise a slave above those whom his station requires him to serve. Such was Joseph, who was tried.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Shall have rule over a son that causeth shame; either as being by his father appointed tutor or guardian to his son; or being by his wisdom advanced to that estate and dignity which the other possibly hath lost by his folly.

Shall have part of the inheritance among the brethren; partly as a just recompence for his faithful service, as Gen 15:2,3, &c., and partly as an obligation to him to take care of his children.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

2. A son that causeth shame — By his base conduct; “a degenerate son.” — Zockler.

Among the brethren — The brothers of the family; that is, among the heirs. Servitude among the Orientals, particularly among the Hebrews, was different in its spirit and conditions both from our modern slavery and from modern hired service. The servant, whether bought with money, (as they frequently were,) or born in the house, was regarded as a member of the family; not, indeed, as being naturally the equal of the son and heir, (comp. Gen_21:10,) but as capable of becoming so in certain circumstances; as where there was no legitimate heir, (Gen_15:2-3,) or where the heir or heirs acted basely, and brought upon themselves the displeasure of the father or patriarch, and were disinherited. The trusty, loyal, life-long servant then became heir; in some cases a sole heir, in others a co-heir with the brothers. Comp. 2Sa_9:10; 2Sa_16:4. Such were the customs and laws. Furthermore, as a person by misconduct, or poverty, which is frequently the result of misconduct, might be sold into servitude, the unworthy son, disinherited for his baseness, might also be sold into servitude, and purchased by the man once the servant of his father. Though exactly this cycle of events could not occur in our modern society, yet substantially the same thing does occur. A person brought up in a family as a dependent by his prudence and good conduct frequently rises to distinction in life, while the sons with whom he was reared, by imprudence, folly, improvidence, intemperance, or crime, are reduced to want, or dependence on the former menial of the family. Compare Pro_14:35. Miller renders the first clause, “the son of one who causeth shame.”

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

A wise servant shall have rule over a son that causeth shame. Here is intimated the supremacy of wisdom over folly and vice. The contrast is better emphasized by translating, A servant that dealeth wisely shall have rule over a son that doeth shamefully; i.e. a son of his master. (For similar contrast between "wise" and "shameful," comp. Pro_10:5 Pro_14:35) Slaves were often raised to high honour, and might inherit their master"s possessions. Thus Abraham"s servant, Eliezer of Damascus, was at one time considered the patriarch"s heir; (Gen_15:2, Gen_15:3) Ziba, Saul"s servant, obtained the inheritance of his lord Mephibosheth; ("the Shameful," 2Sa_16:4) Joseph was advanced to the highest post in Egypt. Ecc 10:25, "Unto the servant that is wise shall they that are free do service; and he that is wise will not grudge when he is reformed." Septuagint, "A wise household servant shall rule over foolish masters." "I have seen," says Ecclesiastes, (Ecc_10:7) "servants upon horses, and princes walking as servants upon the earth." Shall have part of the inheritance among the brethren; shall share on equal terms with the sons of the house. This innovation on the usual disposition of property could happen only in the case of an abnormally intelligent and trusted slave. In 1Ch_2:34, etc., mention is made of a case where a master, having no son, gave his daughter in marriage to a slave, and adopted him into the family. Delitzsch understands the clause to mean that the slave shall have the office of dividing his master"s inheritance among the heirs, shall be the executor of his deceased master"s will; but this explanation hardly seems to do justice to the merits of the "wise servant," and takes no account of the idea involved in "shameful son." But the Septuagint appears to countenance this view, rendering, "and among the brethren he shall divide the portions."

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Folly naturally tends to shame; wisdom to honour. (Pro 3:35 ; Pro 12:8 .) The son, the heir of the family, may degrade himself by misconduct, and, instead of being the glory of the house, cause shame. A wise servant, though having only a temporary interest in the house (Joh 8:35 ), maybe promoted to rule over him. The Scripture hath recorded no literal instances of this interchange of place. But retributive Providence has ordained, that "the foolish shall be servant to the wise in heart." (Pro 11:29 .) The prodigal son, in conscious shame, was ready to take his place among the "hired servants." (Luk 15:19 .) The wise servant has however sometimes shared the inheritance among the brethren. Jacob, by marrying Laban’s daughter, was portioned with the inheritance.†1 Solomon’s own servant probably thus verified this proverb.†2 Abraham also would have made his wise servant his heir, but for the interposing mercy of God.†3

Yet this promotion is a dangerous eminence. No one can bear elevation safely without special grace and painful discipline.†4 Great wisdom, much prayer, and constant watchfulness, are needed to promote humility and Christian consistency; as well as to silence the envy and jealousy, which unexpected prosperity naturally excites. (Dan 6:3-5 .) Honour from man calls for abasement before God, and careful holiness in adorning our profession.

Footnotes:

†1 Gen 30:27-34; Gen 31:1 .

†2 1Ki 4:7, 1Ki 4:11 .

†3 Gen 15:3-4.

†4 2Co 12:1-7 .

Charles Bridges, An Exposition of the Book of Proverbs (1846) — public domain. Text from a community e-Sword module.

v. 2. A wise servant shall have rule over a son that causeth shame, the degenerate, profligate heir of the house, who squanders his fortune, becoming poor to the point of enforced servitude, while the former slave, through diligence and thrift, would become master, and shall have part of the inheritance among the brethren, that is, having squandered his own patrimony, the foolish son, though the firstborn, would be obliged to divide the inheritance among the other heirs, while he himself receives not another cent.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

An intelligent slave, etc. Because Nebuchadnezzar was wise enough to take three steps in honor of the Holy One, blessed be He, he achieved greatness and ruled over Israel, who performed disgraceful deeds, and he divided their inheritance before their eyes. Another explanation: A righteous proselyte is better than a wicked person who was home born, and in the future, he will share the spoils and the inheritance among the children of Israel, as it is said (Ezek. 47:23): “And it shall be, in whatever tribe the stranger will live, etc.”

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.