Proverbs 18:17

Pro 18:17 [He that is] first in his own cause [seemeth] just; but his neighbour cometh and searcheth him.

Ver. 17. He that is first in his own cause seemeth just.] The first tale is good till the second be heard. How fair a tale told Tertullus for the Jews against Paul, till the apostle came after him, and unstarched the orator’s trim speech? Judges had need to get and keep that ους αδιαβληκτον that Alexander boasted of, to keep one ear clear and unprejudiced, for the defendant; for they shall meet with such active actors or pleaders, as can make Quid libet ex quo libet, candida de nigris et de candentibus atra, as can draw a fair glove upon a foul hand, blanch and smooth over the worst causes with goodly pretences, as Ziba did against Mephibosheth, Potiphar’s wife against Joseph, &c. He must therefore αμφοιν ακροασθαι, as the Athenian judges were sworn to do, "hear both sides indifferently": and as that Levite said, {Jdg 19:28-30} Consider, consult, and then give sentence, doing nothing by partiality or prejudice.

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_18:17

He that is first in his own cause seemeth just.

The bias on the side of self

This proverb touches human life at many points, and human beings feel it touching them. It accords with common experience. It is true to nature--nature fallen and distorted. It does not apply to humanity in innocence. It has no bearing on the new nature in a converted man. This Scripture reveals a crook in the creature that God made upright. Self-love is the twist in the heart within, and self-interest is the side to which the variation from righteousness steadily tends. A mans interest is touched by the word or deed of another; forthwith he persuades himself that what is against his own wish is also against righteousness, and argues accordingly. He states his own case, but he leans over to one side, and sees every-fixing in a distorted form. His case is both a sin and a blunder. In the statement of your case do you permit a selfish desire for victory to turn your tongue aside from the straight line of truth? There is room for improvement here, and improvement here would tell upon the world. If a man can detect exaggerations on one side and concealments on the other, amounting to untruthfulness in their general effect, it shows that the fear of God was not before the eyes of the witness when he omitted his evidence. To walk with God in the regeneration is the short and sure way to rigid truth in all your intercourse with men. The adversary will find nothing if a greater than he has been there before him. (W. Arnot, D. D.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Pro 18:17. He that is first in his own cause — He that first pleadeth his cause; seemeth just — Both to himself, and to the judge, or court, by his fair pretences; but his neighbour cometh — To contend with him in judgment, and to plead his cause; and searcheth him — Examineth the truth and weight of his allegations, disproveth them, and detecteth the weakness of his cause.

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

MAIN HOMILETICS OF Pro_18:17

CROSS-EXAMINATION

I. The evidence of one person alone must not be too much depended on. This is but another way of putting the old proverb that “One tale is good till another is told.” And this does not necessarily imply that the first teller of the tale is an untruthful person, but we are so apt to apprehend facts through the medium of our own prejudices—to see things in the light in which we wish to see them—that even two truthful men may sometimes vary much in their version of the same occurrence. This will be more certainly the case if it is a man’s “own cause” that is under discussion, self-interest is then very likely to lead him to give a one-sided statement. He may unintentionally leave out facts which in the eyes of another person may be very important, or he may bring others into a prominence to which an impartial judge may not consider them entitled. Hence—

II. The need of cross-examination—of another to “come and search him.” Questioning may not convict the first person of any mis-statement, but it may elicit other facts which give quite a different colouring to the whole. The wife of Potiphar seemed “just in her cause” when she declared that Joseph left his garment in her hand and fled. This was not an untruth, and appearances were certainly very much against her innocent victim, but if Joseph had been allowed to tell his story too, the truth might have come to light. Therefore we learn that we must not give a verdict for or against an accused person until both he and his accuser have been heard.

OUTLINES AND SUGGESTIVE COMMENTS

The first clause reads thus in the Hebrew, “A righteous one, the first in his quarrel,” and has a brevity which is practically too great. The righteous is not a righteous man provero, but only righteous, he having the first chance to speak. How true this is, men for the first time in a court can easily imagine. Each last strong speech comes out victorious. Now the lost has done all the strong speaking as yet. Wait till God speaks, and the case will look very differently.—Miller.

In every cause, the first information, if it have dwelt for a little in the judge’s mind, takes deep root, and colours and takes possession of it, insomuch that it will hardly be washed out unless either some clear falsehood be detected or some deceit in the statement thereof.—Bacon.

Saul made himself appear just in his own cause. The necessity of the case seemed to warrant the deviation from the command. But Samuel searched him, and laid open his rebellion. (1Sa_15:17-23.) Ziba’s cause seemed just in David’s eyes, until Mephibosheth’s explanation searched him to his confusion. Job’s incautious self-defence was laid open by Elihu’s probing application. (Job_33:8-12.)—Bridges.

In religious disputes it is a great injustice to depend for the character of a sect, or an impartial representation of their doctrines, upon one whom partiality has blinded and rendered unfit, however honest he may be, to do them justice. Party spirit has as much influence as gifts to blind the eyes of the wise, and to pervert the words of the righteous.—Lawson.

This word, falling from heaven on the busy life of man, is echoed back from every quarter in a universal acknowledgment of its justness.… This scripture reveals a crook in the creature that God made upright. There is a bias in the heart, the fountain of impulse, and the resulting life-course turns deceitfully aside. Self-love is the twist in the heart within, and self-interest is the side to which the variation from righteousness steadily tends.… The heart makes the lie, deceiving first the man himself, and thereafter his neighbours. The bent is in the mould where the thought is first cast in embryo, and everything that comes forth is crooked. In my early childhood a fact regarding the relations of matter came under my observation which I now see has its analogue in the moral laws. An industrious old man, by trade a mason, was engaged to build a certain piece of wall at so much per yard. He came at the appointed time, laid the foundations according to the specifications, and proceeded with his building, course upon course, according to the approved methods of his craft. When the work had advanced several feet above the ground, a younger man, with a steadier hand and a brighter eye, came to assist the elder operator. Casting his eye along the work, as he laid down his tools and adjusted his apron, he detected a defect, and instantly called out to his senior partner that the wall was not plumb. “It must be plumb,” rejoined the builder, somewhat piqued, “for I have laid every stone by the plumb-line.” Suiting the action to the word he grasped the rule, laid it along his work, and triumphantly pointed to the lead vibrating and settling down precisely on the cut that marks the middle. Sure enough the wall was according to rule, and yet the wall was not plumb. The rule was examined, and the discovery was made that the old man, with his defective eyesight, had drawn the cord through the wrong slit at the top of the instrument, and then from some cause which I cannot explain, using only one side of it, had never detected his mistake.… It is on some such principle that people err in preparing a representation of their own case. They suspend their plumb, not from the middle, but from one edge of the rule, and that the edge which lies next their own interests.—Arnot.

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.

18:17 It is important to hear both sides of a dispute. Only fools jump to conclusions and rush to judgment; the wise take time to discern.

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

He that speaketh first, is best heard of the wicked judge, but when his adversary inquireth out the matter, it turneth to his shame.

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

This shows that one tale is good till another is told. 1. He that speaks first will be sure to tell a straight story, and relate that only which makes for him, and put the best colour he can upon it, so that his cause shall appear good, whether it really be so or no. 2. The plaintiff having done his evidence, it is fit that the defendant should be heard, should have leave to confront the witnesses and cross-examine them, and show the falsehood and fallacy of what has been alleged, which perhaps may make the matter appear quite otherwise than it did. We must therefore remember that we have two ears, to hear both sides before we give judgment.

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

One-sided statements are not reliable.

searcheth--thoroughly (Pro 17:9, Pro 17:19).

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

Verse 17. He that is first in his own cause] Any man may, in the first instance, make out a fair tale, because he has the choice of circumstances and arguments. But when the neighbour cometh and searcheth him, he examines all, dissects all, swears and cross-questions every witness, and brings out truth and fact.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(17) He that is first in his own cause seemeth just.—A man who tells his own story can make a good case for himself out of it, “but his neighbour” (i.e., his adversary in the suit) “cometh and searcheth him,” sifts his statements, and shows them to be untenable.

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

17. in his own cause] i.e. in pleading, or stating it. You must wait to hear the other side, the “neighbour’s searching out,” if you would come at the truth. Audi alteram partem is the gist of the proverb.

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.

He that is first in his own cause seemeth just,.... As perhaps Tertullus did, before Paul made his defence; and as Ziba, Mephibosheth's servant, before his master detected him: this often appears true in telling a tale, in private conversation, in lawsuits before a judge and a court of judicature, and in theological controversies;

but his neighbour cometh, and searcheth him; his neighbour comes into the house, where he is telling his tale, and reports it in another manner, and shows the falsehood of his relation; or he comes into a court of judicature, and sets the cause in quite another light; or he comes out into the worm by public writing, and exposes the errors of a man engaged in a wrong cause, and refutes his arguments. It is generally understood of judicial affairs, that the first that opens a cause is very apt to prejudice the judge and court in his favour, and they are ready to thing at first hearing that he is in the right; but it is not proper to be hasty in forming a judgment till the other side is heard; for his antagonist comes and traverses the point, unravels the whole affair, shows the weakness of his cause, the vanity of his pretences, and makes void all his allegations; and then "he", the judge, so some interpret it, "searcheth"; inquires more narrowly into the case, in order to find out truth, and pass a right judgment and sentence.

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

A protest against another fault in judging. Haste is hardly less evil than corruption. “Audi alteram partern “should be the rule of every judge.

His neighbor - The other party to the suit “searcheth,” i. e., scrutinizes and detects him.

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

Him. To see that he act with sincerity.

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).

He that is first in his own cause, he that first pleadeth his cause,

seemeth just, both to himself and to the judge or court, by his fair pretences.

His neighbour cometh, to contend with him in judgment and to plead his cause,

and searcheth him; examineth the truth and weight of his allegations, and disproveth them, and detecteth his weakness. Or, discovers him; for seeking or searching are oft put for finding, as Pro 17:9,19, and elsewhere.

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

17. First in his own cause — Or suit; he who gets the first hearing.

Seemeth just — Hebrew, is just — makes himself to appear just or righteous.

His neighbour cometh… searcheth — In presenting his testimony and in arguing his cause, he revealeth what the other had concealed in his statement, and so the appearance is changed. “Audi alteram partem [Hear the other side] is an equitable rule in every matter; and the text is particularly important to judges and jurors as a caution against making up their minds in a case till they have heard the evidence and pleadings on both sides. In common life great injustice is often done by the credit that is given to one-sided statements and prejudiced representations.” — Muenscher.

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

He that is first in his own cause seemeth just; Revised Version, he that pleadeth his cause first seemeth just. A man who tells his own story, and is the first to open his case before the judge or a third party, seems tot the moment to have justice on his side. But his neighbour cometh and searcheth him out. (Pro_28:11) The "neighbour" is the opposing party o antidikov Septuagint, which recalls Mat_5:25 he sifts and scrutinizes the statements already given, shows them tobe erroneous, or weakens the evidence which appeared to support them. Thus the maxims, "One story is good till the other is told," and "Audi alteram partem," receive confirmation. Vulgate, Justus prior est accusator sui. So Septuagint, "The righteous is his own accuser in opening the suit (en prwtologia )." He cuts the ground from under the adversary"s feet by at once owning his fault. St. Gregory more than once, in his "Moralia," adduces this rendering. Thus on Job_7:11, "To put the mouth to labour is to employ it in the confession of sin done, but the righteous man doth not refrain his mouth, in that, forestalling the wrath of the searching Judge, he falls wroth upon himself in words of self-confession. Hence it is written, "The just man is first the accuser of himself (so lib. Pro_22:3)

Private judgment.

The Protestant claim to the right of private judgment is not without its limitations. Applied to general truths it is unanswerable; but carried out in personal affairs it is often very dangerous. Every man may say that he is the best judge of what concerns himself. But two considerations modify that contention.

1. No one truly knows himself.

2. A man"s doings are not confined to himself. They cross the boundaries of other lives and interests. Therefore, while s man is seemingly making an innocent demand concerning his own business, he is really claiming to be the judge of what affects his neighbours. Hence the need of caution.

I PRIVATE JUDGMENT IS APPARENTLY JUST, EVEN WHEN IT IS ERRONEOUS. It is rarely that a man will own himself to he in the wrong when he is engaged in any contention with his neighbour.

1. Judgment is prejudiced by previous opinions. We all approach a subject with a stock of prepossessions. Even while honestly intending to make a fair estimate, we cannot but apply the standards of our old set notions. Hence the need of working out "the personal equation.

2. It is biassed by self-interest. This may be quite unintentional and unconscious. We may not be aware that we are showing any favour to ourselves. Yet so long as the selfishness of human nature remains as it is, there must be a secret weight in the scale inclining it to our own side.

3. It is distorted by self-deception. Not knowing ourselves, we misread our own position. We give ourselves credit for aims that do not exist, and we disregard the real motives that actuate our conduct.

4. It is perverted by ignorance of the position of other people. We think we are acting justly when we do not know all the circumstances of the case. If we could see all the rights and claims of our neighbours we might be ready to admit our own error.

II PRIVATE JUDGMENT MAY BE CORRECTED BY GENERAL TESTIMONY. We recognize in the law courts that it is only right for both parties to a suit to be heard. The same concession is necessary for obtaining a just estimate of all matters in regard to which differences of opinion are expressed. In private life, in public affairs, in theological controversies, we want to learn how to hear the other side. The very difficulties of private judgment call for the correction that may be thus afforded. But other considerations also demand it.

1. Truth is many sided. Even if we be right, it is possible that our neighbours may not be wrong. Our narrowness prevents us from seeing the solid form of truth and its various facets.

2. Other people have rights. Until these have been considered we cannot be sure that what looks like a most just contention or our own part may not be a trespass upon them.

3. Justice may require investigation. We see the way in which a skilful counsel will break down the most plausible evidence by probing into its weak places; how he will worm secrets out of the most reticent witness. Truth is often revealed through antagonism. The man who prides himself on hoodwinking his fellows is foolish and short sighted. If his insincerity is not discovered on earth, it will be revealed at the great judgment.

Vers. 17-21. Evils of the tongue and of contention.

I THE FOLLY OF HASTE IN DEBATE. (Ver. 17) "One tale is good till another be told." This saw holds good of private life, of lawsuits, of controversies in philosophy and theology. Audi alteram, partem," Listen to both sides." This is the duty of the judge, or of him who for the time being plays the judicial part. If we are parties in a debate or a suit, then nothing will hold good except to have the "conscience void of offence.

II THE ADVANTAGE OF ARBITRATION. (Ver. 18) The lot was the ancient mode of arbitration and settlement of disputes in a peaceful manner. Something corresponding to it in modern times may be adopted as a wise resource where other means of reconciliation have failed. Still better, the general lesson may be drawn commit the decision to the wisdom of God.

III THE MISERY OF DISSENSION. (Ver. 19) The alienated brother or friend is compared to an impregnable fortress. "Oh how hard to reconcile the foes that once were friends!" The sweeter the wine, the sharper the vinegar; and the greater the natural love, the more violent the hate where that love has been injured.

IV THE SATISFACTION OF WISE COUNSELS. (Ver. 20; comp. Pro_12:14 Pro_13:2) The mode of expression is strange to a modern ear, but the thought is familiar and welcome. Words here stand for thoughts; the fruit of the lips comes from the root of the heart. When an intensely modern writer says, "Nothing can bring you peace but the triumph of your principles," he puts the old truth in a new light.

V LIFE AND DEATH IN THE TONGUE. (Ver. 21) Here is another great principle, vast in its sweep. "Life and death are in the power of witnesses according to the testimony they bear, of judges according to the sentence they pass, of teachers according to the doctrine they preach, of all men who by their well or evil speaking bring death or life to themselves or to others" (Gill). Perhaps it is true that the tongue has slain its ten thousands where the sword has slain only its thousands. The employment of the tongue, whether for good or for evil, in blessing or in cursing, (Jam_3:9 1Co_12:3) brings its own fruit and reward to the speaker. "By thy words thou shalt be justified, and by thy words thou shalt be condemned. J.

Hear the other side.

There is no truer, as there is no homelier maxim, than that we should "hear the other side," or what is virtually the same thing are two sides to everything." This is the idea in the text; the lessons are

I WE SHOULD NOT EXPECT ABSOLUTE ACCURACY WHEN A MAN TELLS HIS OWN CASE.

1. He may intentionally misrepresent it.

2. He may unconsciously misstate it.

How things shape themselves to our mind depends on our individual standpoint; and when two men regard a subject from different and even opposite points of view, they necessarily see it, and as necessarily state it, with considerable variation. Such are the limitations of our mental faculties, and such is our tendency to be biassed in our own favour, that no wise man will expect his neighbour to give him the whole case, without either addition, colouring, or omission, when he pleads his own cause.

II WE SHOULD REMEMBER THE INEQUALITY IN MEN"S CAPACITY OF PRESENTMENT. Some men can make a very lame cause look like a sound one; but others cannot give to a good cause the appearance of justice to which it is entitled. Truth often yields to advocacy.

III WE SHOULD INSIST ON HEARING THE OTHER SIDE. This is due to both sides.

1. It is in the true interest of the complainant, or he will persuade us to give him credence to which he is not morally entitled; he will then wrong his brother; he will be an oppressor or a defamer; from this evil end we should save him by our good sense.

2. It is due to the defendant; for otherwise he will have judgment passed when things have been left unspoken which certainly ought to be taken into the account. Justice imperatively demands that we should never condemn our neighbour until we have heard what he has to say for himself.

3. It is due to ourselves; otherwise we shall not be just, and it is our Saviour"s express desire that we should "judge righteous judgment", (Joh_7:24) and we shall not be like unto "him who judgeth righteously." Our Christian character will be incomplete and our life will be blemished. Moreover:

4. It is due to the cause of Christ; for if we condemn or acquit without full and impartial inquiry, we shall do injustice to many, and we shall certainly do injury in many ways to the cause and kingdom of our Lord. C.

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

We have lately had a rule against judging others. (Pro 18:13 .) Here we are warned against justifying ourselves. Self-flattery is our cherished nature; highly valuing our fancied excellences; very blind to our real imperfections. So ready are we to place our own cause in a strong light; and sometimes, almost unconsciously, to cast a shade over, or even omit, what might seem to balance on the opposite side. It is so difficult to state facts and circumstances with perfect accuracy, where our own name, or credit is concerned. Hence, our cause, coming first, seemeth just. But, according to the proverb, ’the first tale is good, till the second is heard.’ Our neighbour, acquainted with the real case, cometh and searcheth us, exposes our fallacy, and puts us to shame. Often has the tale of wrongs from a hard-hearted overseer, landlord, or creditor, roused our indignation, and perhaps provoked our remonstrance. But the searching process of the story on the other side has shewn us the wrongness of a hasty, one-sided judgment. Saul made himself appear just in his own cause. The necessity of the case seemed to warrant the deviation from the command. But Samuel searched him, and laid open his rebellion. (1Sa 15:17-23 .) Ziba’s cause seemed just in David’s eyes, until Mephibosheth’s explanation searched him to his confusion.†1 Job’s incautious self-defense was laid open by Elihu’s probing application. (Job 33:8-12 .) An eloquent advocate may easily make a bad cause coming first seem just. But the plaintiff is always right, till the defendant’s case has been opened . Yet the true rule of justice would be, to judge neither to be right, till both sides have been heard. Let the whole evidence be sifted; and often the plausible cover is swept away by a more searching investigation. (Act 24:5, Act 24:12 .) Judges are bound to "consider, take advice, and speak," (Jdg 19:30 ); carefully guarding against prejudging the cause, till the whole has been fully before them; else he that is last in the cause comes with disadvantage, though it may be the cause of right. In our own cause, always be alive to conviction. Watch against a self-justifying spirit. Cultivate the spirit of self-distrust. Balance our enemy’s statement against our own prejudices. Judge as under the eye of God, and with the sincere anxious prayer to lay ourselves open to his searching disclosure of hidden evil. Deceit in any form never answers its end. "A conscience void of offense both towards God and man" must be our great exercise. (Act 24:16 .)

Footnotes:

†1 2Sa 16:1-4 ; 2Sa 19:26 . Compare Pro 28:11 . See Bishop Sanderson’s Sermons on Job, Job 29:14-17 . Pro 24:10-12 .

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

v. 17. He that is first in his own cause seemeth just, that is, a person believes himself to be altogether in the right in any disputed matter before he has heard the other side; but his neighbor cometh and searcheth him, makes him submit to a new examination concerning the matter at issue, thereby bringing the truth to light and reversing the original opinion.

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

The first to plead his case

This refers to the person who pleads his case before his opponent pleads his case. AT: "The first person to plead his case" or "The person who pleads his case first" (See: Ordinal Numbers and Nominal Adjectives)

Casting the lot

"Casting lots"

separates strong opponents

This refers to people who are fighting harshly over a dispute. When they are separated, they are no longer fighting over their dispute. AT: "causes opponents to stop fighting over their dispute" (See: Assumed Knowledge and Implicit Information)

translationWords

plea

lots

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.