◄ Proverbs 24:17 ►
Do not gloat when your enemy falls, and do not let your heart rejoice when he stumbles,
Study Bible
Do not gloat
The Hebrew word for "gloat" is "שָׂמַח" (samach), which means to rejoice or be glad. In the context of this verse, it carries a negative connotation, warning against taking pleasure in the misfortune of others. This instruction aligns with the broader biblical principle of loving one's neighbor and even one's enemies, as Jesus taught in the New Testament (Matthew 5:44). The conservative Christian perspective emphasizes humility and compassion, recognizing that gloating over another's downfall is contrary to the character of Christ, who calls us to love and pray for those who oppose us.

when your enemy falls
The term "enemy" in Hebrew is "אוֹיֵב" (oyev), referring to an adversary or foe. The imagery of an enemy "falling" suggests a moment of vulnerability or defeat. Historically, the Israelites faced numerous enemies, and the temptation to rejoice in their downfall would have been strong. However, this proverb teaches restraint and empathy, reminding believers that all people are made in the image of God and deserving of dignity. The conservative Christian view encourages believers to see beyond personal grievances and to respond with grace, reflecting God's mercy.

and do not let your heart rejoice
The heart, "לֵב" (lev) in Hebrew, is often seen as the center of emotions and intentions. This phrase warns against internalizing joy over another's misfortune. The heart's condition is crucial in biblical teaching, as it reflects one's true character and relationship with God. In a conservative Christian context, this admonition calls for self-examination and the cultivation of a heart aligned with God's will, one that seeks the good of others and refrains from harboring ill will.

when he stumbles
The word "stumbles" comes from the Hebrew "כָּשַׁל" (kashal), meaning to trip or falter. This can refer to moral, physical, or situational failure. The imagery of stumbling suggests a temporary setback rather than a complete downfall. The conservative Christian perspective encourages believers to offer support and restoration rather than judgment or derision. This aligns with the New Testament teaching of bearing one another's burdens (Galatians 6:2) and reflects the redemptive nature of God's love, which seeks to restore rather than condemn.

Persons / Places / Events
1. The Writer (Solomon)
Traditionally attributed to King Solomon, known for his wisdom and authorship of many proverbs.

2. The Enemy
Represents those who oppose or harm us, whether personally or collectively.

3. The Reader/Believer
The intended audience of the proverb, called to live by God's wisdom.

4. The Fall/Stumble
Events where the enemy experiences misfortune or failure.

5. The Heart
The inner being of a person, where emotions and intentions reside.
Teaching Points
Guard Your Heart
The heart is the seat of emotions and intentions. We must guard it against feelings of malice or schadenfreude.

Reflect Christ's Love
As followers of Christ, we are called to love our enemies and reflect His love, even when they stumble.

Trust in God's Justice
Leave justice to God. Our role is not to celebrate others' misfortunes but to trust in His righteous judgment.

Seek Reconciliation
Instead of rejoicing in an enemy's downfall, seek opportunities for reconciliation and peace.

Examine Your Motives
Regularly examine your heart and motives to ensure they align with God's will and love.
Bible Study Questions
1. How does Proverbs 24:17 challenge our natural inclinations towards those who have wronged us?

2. In what ways can we actively guard our hearts against rejoicing in the misfortune of others?

3. How does the teaching of Jesus in Matthew 5:44 expand on the wisdom found in Proverbs 24:17?

4. What practical steps can we take to seek reconciliation with those we consider enemies?

5. How can trusting in God's justice help us respond appropriately to the failures of those who oppose us?
Connections to Other Scriptures
Matthew 5:44
Jesus teaches to love your enemies and pray for those who persecute you, aligning with the principle of not rejoicing in their downfall.

Romans 12:19-21
Paul advises against seeking revenge and encourages overcoming evil with good, which complements the teaching of Proverbs 24:17.

Obadiah 1:12
Warns against gloating over a brother's misfortune, similar to the caution in Proverbs 24:17.

1 Corinthians 13:6
Love does not delight in evil, reinforcing the idea that rejoicing in an enemy's downfall is contrary to love.
Sermons
Violence and Shameful Joy DefeatedE. Johnson Proverbs 24:15-18
RevengeHomilistProverbs 24:17-18
The Ignobler and the Nobler SpiritE. Johnson Proverbs 24:17, 18, 29
People
Solomon
Places
Jerusalem
Topics
Downfall, Enemy, Fall, Falleth, Falling, Falls, Glad, Hater, Heart, Joy, Joyful, Overthrown, Rejoice, Stumbles, Stumbleth, Stumbling
Dictionary of Bible Themes
Proverbs 24:17

     5186   stumbling
     6655   forgiveness, application
     8301   love, and enemies

Proverbs 24:17-18

     8730   enemies, of believers

Library
The Sluggard's Garden
'I went by the field of the slothful, and by the vineyard of the man void of understanding; 31. And, lo, it was all grown over with thorns, and nettles had covered the face thereof, and the stone wall thereof was broken down.'--PROVERBS xxiv. 30, 31. This picture of the sluggard's garden seems to be intended as a parable. No doubt its direct simple meaning is full of homely wisdom in full accord with the whole tone of the Book of Proverbs; but we shall scarcely do justice to this saying of the wise …
Alexander Maclaren—Expositions of Holy Scripture

The Broken Fence
A sermon (No. 3381) published on Thursday, November 20th 1913. Delivered by C. H. Spurgeon at the Metropolitan Tabernacle, Newington. "I went by the field of the slothful, and by the vineyard of the man void of understanding; and to, it was all grown over with thorns, and nettles had covered the face thereof, and the stone wall thereof was broken down, Then I saw, and considered it well: I looked upon it and received instruction."--Proverbs 24:30-32. This slothful man did no hurt to his fellow-men: …
C.H. Spurgeon—Sermons on Proverbs

The Sluggard's Farm
A sermon (No. 2027) intended for reading on Lord's Day, June 3rd 1888, delivered by C. H. Spurgeon at the Metropolitan Tabernacle, Newington. "I went by the field of the slothful, and by the vineyard of the man void of understanding; And, lo, it was all grown over with thorns, and nettles had covered the face thereof, and the stone wall thereof was broken down. Then I saw, and considered it well: I looked upon it, and received instruction."--Proverbs 24:30-32. No doubt Solomon was sometimes glad …
C.H. Spurgeon—Sermons on Proverbs

Epistle xxxvi. To Maximus, Bishop of Salona .
To Maximus, Bishop of Salona [113] . Gregory to Maximus, &c. When our common son the presbyter Veteranus came to the Roman city, he found me so weak from the pains of gout as to be quite unable to answer thy Fraternity's letters myself. And indeed with regard to the nation of the Sclaves [114] , from which you are in great danger, I am exceedingly afflicted and disturbed. I am afflicted as suffering already in your suffering: I am disturbed, because they have already begun to enter Italy by way …
Saint Gregory the Great—the Epistles of Saint Gregory the Great

The Portrait of a Drunkyard
'Who hath woe? who hath sorrow? who hath contentions? who hath babbling? who hath wounds without cause? who hath redness of eyes? 30. They that tarry long at the wine; they that go to seek mixed wine. 31. Look not thou upon the wine when it is red, when it giveth his colour in the cup, when it moveth itself aright. 32. At the last it biteth like a serpent, and stingeth like an adder. 33. Thine eyes shall behold strange women, and thine heart shall utter perverse things. 34. Yea, thou shalt be as …
Alexander Maclaren—Expositions of Holy Scripture

2 Cor. Iii. 5
Not that we are sufficient of our selves, to think any thing as of our selves: but our Sufficiency is of God. IN my former Discourse upon these Words, I shewed you that it was the sole Design of St. Paul in them, to declare, that, in the setting about, and executing, the difficult and laborious Work of an Apostle, He did not arrogate to himself the Power, and Ability, and Success, which he had: but that he ascribed his Sufficiency for this great Work, as well as his being designed to it, to God himself, …
Benjamin Hoadly—Several Discourses Concerning the Terms of Acceptance with God

How to Make Use of Christ for Taking the Guilt of Our Daily Out-Breakings Away.
The next part of our sanctification is in reference to our daily failings and transgressions, committed partly through the violence of temptations, as we see in David and Peter, and other eminent men of God; partly through daily infirmities, because of our weakness and imperfections; for, "in many things we offend all," James iii. 2; and, "if we say we have no sin, we deceive ourselves, and the truth is not in us," 1 John i. 8; "a righteous man falleth seven times," Prov. xxiv. 16; "there is not …
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life

The Justice of God
The next attribute is God's justice. All God's attributes are identical, and are the same with his essence. Though he has several attributes whereby he is made known to us, yet he has but one essence. A cedar tree may have several branches, yet it is but one cedar. So there are several attributes of God whereby we conceive of him, but only one entire essence. Well, then, concerning God's justice. Deut 32:4. Just and right is he.' Job 37:23. Touching the Almighty, we cannot find him out: he is excellent …
Thomas Watson—A Body of Divinity

The Necessity of Actual Grace
In treating of the necessity of actual grace we must avoid two extremes. The first is that mere nature is absolutely incapable of doing any thing good. This error was held by the early Protestants and the followers of Baius and Jansenius. The second is that nature is able to perform supernatural acts by its own power. This was taught by the Pelagians and Semipelagians. Between these two extremes Catholic theology keeps the golden mean. It defends the capacity of human nature against Protestants and …
Joseph Pohle—Grace, Actual and Habitual

Meditations on the Hindrances which Keep Back a Sinner from the Practice of Piety.
Those hindrances are chiefly seven:-- I. An ignorant mistaking of the true meaning of certain places of the holy Scriptures, and some other chief grounds of Christian religion. The Scriptures mistaken are these: 1. Ezek. xxxiii. 14, 16, "At what time soever a sinner repenteth him of his sin, I will blot out all," &c. Hence the carnal Christian gathers, that he may repent when he will. It is true, whensoever a sinner does repent, God will forgive; but the text saith not, that a sinner may repent whensoever …
Lewis Bayly—The Practice of Piety

Scriptures Showing the Sin and Danger of Joining with Wicked and Ungodly Men.
Scriptures Showing The Sin And Danger Of Joining With Wicked And Ungodly Men. When the Lord is punishing such a people against whom he hath a controversy, and a notable controversy, every one that is found shall be thrust through: and every one joined with them shall fall, Isa. xiii. 15. They partake in their judgment, not only because in a common calamity all shares, (as in Ezek. xxi. 3.) but chiefly because joined with and partakers with these whom God is pursuing; even as the strangers that join …
Hugh Binning—The Works of the Rev. Hugh Binning

A Treatise on Good Works
I. We ought first to know that there are no good works except those which God has commanded, even as there is no sin except that which God has forbidden. Therefore whoever wishes to know and to do good works needs nothing else than to know God's commandments. Thus Christ says, Matthew xix, "If thou wilt enter into life, keep the commandments." And when the young man asks Him, Matthew xix, what he shall do that he may inherit eternal life, Christ sets before him naught else but the Ten Commandments. …
Dr. Martin Luther—A Treatise on Good Works

Proverbs
Many specimens of the so-called Wisdom Literature are preserved for us in the book of Proverbs, for its contents are by no means confined to what we call proverbs. The first nine chapters constitute a continuous discourse, almost in the manner of a sermon; and of the last two chapters, ch. xxx. is largely made up of enigmas, and xxxi. is in part a description of the good housewife. All, however, are rightly subsumed under the idea of wisdom, which to the Hebrew had always moral relations. The Hebrew …
John Edgar McFadyen—Introduction to the Old Testament

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