Sprüche 24:17

Warning against a vindictive disposition, and joy over its satisfaction. 17 At the fall of thine enemy rejoice not, And at his overthrow let not thine heart be glad; 18 That Jahve see it not, and it be displeasing to Him, And He turns away His anger from Him. The Chethı̂b, which in itself, as the plur. of category, אויביך, might be tolerable, has 17b against it: with right, all interpreters adhere to the Kerı̂ אויבך (with i from ē in doubled close syllable, as in the like Kerı̂, Sa1 24:5). וּבבּשׁלו, for וּבהכּשׁלו, is the syncope usual in the inf. Niph. and Hiph., which in Niph. occurs only once with the initial guttural (as בּעטף) or half guttural (לראות). רעו is not adj. here as at Sa1 25:3, but perf. with the force of a fut. (Symmachus: καὶ μὴ ἀρέσῃ ἐνώπιον αὐτοῦ). The proverb extends the duty of love even to an enemy; for it requires that we do good to him and not evil, and warns against rejoicing when evil befalls him. Hitzig, indeed, supposes that the noble morality which is expressed in Pro 24:17 is limited to a moderate extent by the motive assigned in 18b. Certainly the poet means to say that God could easily give a gracious turn for the better, as to the punishment of the wicked, to the decree of his anger against his enemy; but his meaning is not this, that one, from joy at the misfortune of others, ought to desist from interrupting the process of the destruction of his enemy, and let it go on to its end; but much rather, that one ought to abstain from this joy, so as not to experience the manifestation of God's displeasure thereat, but His granting grace to him against whom we rejoice to see God's anger go forth. (Note: This proverb, according to Aboth iv. 24, was the motto of that Samuel with the surname הקטן, who formulated ברכת המינים (the inte…

Here, 1. The pleasure we are apt to take in the troubles of an enemy is forbidden us. If any have done us an ill turn, or if we bear them ill-will only because they stand in our light or in our way, when any damage comes to them (suppose they fall), or any danger (suppose they stumble), our corrupt hearts are too apt to conceive a secret delight and satisfaction in it - Aha! so would we have it; they are entangled; the wilderness has shut them in - or, as Tyrus said concerning Jerusalem (Eze 26:2) I shall be replenished, now she is laid waste. "Men hope in the ruin of their enemies or rivals to wreak their revenge or to find their account; but be not thou so inhuman; rejoice not when the worst enemy thou hast falls." There may be a holy joy in the destruction of God's enemies, as it tends to the glory of God and the welfare of the church (Psa 58:10); but in the ruin of our enemies, as such, we must by no means rejoice; on the contrary, we must weep even with them when they weep (as David, Psa 35:13, Psa 35:14), and that in sincerity, not so much as letting our hearts be secretly glad at their calamities. 2. The provocation which that pleasure gives to God is assigned as the reason of that prohibition: The Lord will see it, though it be hidden in the heart only, and it will displease him, as it will displease a prudent father to see one child triumph in the correction of another, which he ought to tremble at, and take warning by, not knowing how soon it may be his own case, he having so often deserved it. Solomon adds an argument ad hominem - addressed to the individual: "Thou canst not do a greater kindness to thy enemy, when he has fallen, than to rejoice in it; for them, to cross thee and vex thee, God will turn his wrath from him; for, as the wrath of man works not t…

24:17-18 Saying 28: This saying leads to Jesus’ call to love our enemies (Matt 5:43-48).