He who loves pleasure will become poor; the one who loves wine and oil will never be rich. He who loves pleasureThe Hebrew word for "pleasure" here is "מִשְׂמָחָה" (mis'machah), which conveys a sense of joy or delight. In the context of Proverbs, this love of pleasure is not merely about enjoying life but an excessive pursuit of hedonism that distracts from wisdom and responsibility. Historically, the pursuit of pleasure at the expense of duty has been a common theme in wisdom literature, warning against the dangers of indulgence that can lead to moral and financial ruin. will become poor
The Hebrew root "רוש" (rosh) is used here, meaning to be impoverished or destitute. This phrase serves as a cautionary statement about the consequences of prioritizing pleasure over prudent living. In the ancient Near Eastern context, wealth was often seen as a blessing from God, and squandering it on fleeting pleasures was viewed as both foolish and sinful. The verse implies a direct correlation between one's values and their material state, emphasizing the importance of self-discipline. whoever loves wine and oil
"Wine" (יַיִן, yayin) and "oil" (שֶׁמֶן, shemen) were symbols of luxury and abundance in ancient Israel. Wine was a staple in celebrations and religious rituals, while oil was used for anointing, cooking, and as a sign of prosperity. The love of these items suggests an indulgence in luxury and excess. Biblically, wine and oil are often associated with joy and blessing, but here they represent a potential snare when loved excessively, leading to a life focused on materialism rather than spiritual richness. will never be rich
The Hebrew word for "rich" is "עָשַׁר" (ashar), which means to be wealthy or to have abundance. This phrase underscores the paradox that those who chase after wealth through indulgence often find themselves lacking. In the biblical worldview, true richness is not merely material but encompasses spiritual and relational wealth. The verse warns that a life centered on indulgence ultimately leads to emptiness, contrasting with the biblical ideal of stewardship and contentment. Persons / Places / Events 1. SolomonTraditionally considered the author of Proverbs, Solomon was the son of King David and known for his wisdom. His insights into human behavior and godly living are captured in the book of Proverbs. 2. Ancient IsraelThe cultural and historical context of Proverbs is ancient Israel, where wisdom literature was a key part of teaching and guiding the community in righteous living. 3. Pleasure SeekersThis refers to individuals who prioritize personal enjoyment and indulgence over discipline and responsibility, leading to potential poverty. 4. Wine and OilIn ancient times, wine and oil were symbols of luxury and wealth. They were often used in celebrations and anointing, representing abundance and prosperity. 5. Poverty and WealthThese are recurring themes in Proverbs, often used to illustrate the consequences of wise versus foolish living. Teaching Points The Danger of IndulgencePursuing pleasure as a primary goal can lead to financial and spiritual poverty. Christians are called to exercise self-control and prioritize godly living over temporary pleasures. The Illusion of WealthLoving luxury items like wine and oil can create a false sense of security. True wealth is found in a relationship with God and living according to His principles. Wisdom in Financial StewardshipProverbs encourages wise management of resources. Christians should seek to balance enjoyment with responsibility, ensuring that their financial practices honor God. Contentment in ChristTrue contentment comes from a relationship with Christ, not from material possessions or indulgent living. Believers are encouraged to find joy in God's provision and purpose. Bible Study Questions 1. How does the pursuit of pleasure potentially lead to poverty, both materially and spiritually, according to Proverbs 21:17? 2. In what ways can the love of luxury items, such as wine and oil, distract us from our spiritual priorities? 3. How does the Parable of the Prodigal Son (Luke 15:11-32) illustrate the consequences of seeking pleasure over responsibility? 4. What practical steps can we take to ensure that our financial practices align with biblical principles of stewardship and contentment? 5. How can we cultivate a heart of contentment in Christ, rather than seeking fulfillment in material possessions or indulgent living? Connections to Other Scriptures Ecclesiastes 2:1-11Solomon reflects on the futility of pursuing pleasure, noting that it ultimately leads to emptiness and dissatisfaction. Luke 15:11-32The Parable of the Prodigal Son illustrates the dangers of pursuing pleasure and the resulting poverty, both materially and spiritually. 1 Timothy 6:9-10Paul warns against the love of money and the pursuit of wealth, which can lead to ruin and destruction. People SolomonPlaces JerusalemTopics Lover, Loves, Loveth, Loving, Maketh, Mirth, Oil, Pleasure, Poor, Rich, Wealth, WineDictionary of Bible Themes Proverbs 21:17 4490 ointment
4544 wine
5386 leisure, nature of
5447 poverty, causes
5845 emptiness
5850 excess
5967 thrift
6106 addiction
8821 self-indulgence Library Definition of Actual Grace
1. GENERAL NOTION OF GRACE.--The best way to arrive at a correct definition of actual grace is by the synthetic method. We therefore begin with the general notion of grace. Like "nature,"(3) grace (gratia, {GREEK SMALL LETTER CHI}{GREEK SMALL LETTER ALPHA WITH OXIA}{GREEK SMALL LETTER RHO}{GREEK SMALL LETTER IOTA}{GREEK SMALL LETTER FINAL SIGMA}) is a word of wide reach, used in a great variety of senses. Habert(4) enumerates no less than fourteen; which, however, may be reduced to four. a) Subjectively, …
Joseph Pohle—Grace, Actual and HabitualEpistle xxi. To Constantina Augusta .
To Constantina Augusta [1593] . Gregory to Constantina, &c. Almighty God, who holds in His right hand the heart of your Piety, both protects us through you and prepares for you rewards of eternal remuneration for temporal deeds. For I have learnt from the letters of the deacon Sabinianus my responsalis with what justice your Serenity is interested in the cause of the blessed Prince of the apostles Peter against certain persons who are proudly humble and feignedly kind. And I trust in the bounty …
Saint Gregory the Great—the Epistles of Saint Gregory the Great Epistle Cvi. To Syagrius, Ætherius, virgilius, and Desiderius, Bishops .
To Syagrius, Ætherius, Virgilius, and Desiderius, Bishops [65] . Gregory to Syagrius of Augustodunum (Autun), Etherius of Lugdunum (Lyons), Virgilius of Aretale (Arles), and Desiderius of Vienna (Vienne), bishops of Gaul. A paribus. Our Head, which is Christ, has to this end willed us to be His members, that through the bond of charity and faith He might make us one body in Himself. And to Him it befits us so to adhere in heart, that, since without Him we can be nothing, through Him we may …
Saint Gregory the Great—the Epistles of Saint Gregory the Great How the Slothful and the Hasty are to be Admonished.
(Admonition 16.) Differently to be admonished are the slothful and the hasty. For the former are to be persuaded not to lose, by putting it off, the good they have to do; but the latter are to be admonished lest, while they forestall the time of good deeds by inconsiderate haste, they change their meritorious character. To the slothful therefore it is to be intimated, that often, when we will not do at the right time what we can, before long, when we will, we cannot. For the very indolence of …
Leo the Great—Writings of Leo the Great How those are to be Admonished who Desire not the Things of Others, but Keep their Own; and those who Give of their Own, yet Seize
(Admonition 22.) Differently to be admonished are those who neither desire what belongs to others nor bestow what is their own, and those who give of what they have, and yet desist not from seizing on what belongs to others. Those who neither desire what belongs to others nor bestow what is their own are to be admonished to consider carefully that the earth out of which they are taken is common to all men, and therefore brings forth nourishment for all in common. Vainly, then, do those suppose …
Leo the Great—Writings of Leo the Great The Heavenly Footman; Or, a Description of the Man that Gets to Heaven:
TOGETHER WITH THE WAY HE RUNS IN, THE MARKS HE GOES BY; ALSO, SOME DIRECTIONS HOW TO RUN SO AS TO OBTAIN. 'And it came to pass, when they had brought them forth abroad, that he said, Escape for thy life; look not behind thee, neither stay thou in all the plain: escape to the mountain, lest thou be consumed.'--Genesis 19:17. London: Printed for John Marshall, at the Bible in Gracechurch Street, 1698. ADVERTISEMENT BY THE EDITOR. About forty years ago a gentleman, in whose company I had commenced my …
John Bunyan—The Works of John Bunyan Volumes 1-3 "And the Life. " How Christ is the Life.
This, as the former, being spoken indefinitely, may be universally taken, as relating both to such as are yet in the state of nature, and to such as are in the state of grace, and so may be considered in reference to both, and ground three points of truth, both in reference to the one, and in reference to the other; to wit, 1. That our case is such as we stand in need of his help, as being the Life. 2. That no other way but by him, can we get that supply of life, which we stand in need of, for he …
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life How Christ is the Way in General, "I am the Way. "
We come now to speak more particularly to the words; and, first, Of his being a way. Our design being to point at the way of use-making of Christ in all our necessities, straits, and difficulties which are in our way to heaven; and particularly to point out the way how believers should make use of Christ in all their particular exigencies; and so live by faith in him, walk in him, grow up in him, advance and march forward toward glory in him. It will not be amiss to speak of this fulness of Christ …
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life An Analysis of Augustin's Writings against the Donatists.
The object of this chapter is to present a rudimentary outline and summary of all that Augustin penned or spoke against those traditional North African Christians whom he was pleased to regard as schismatics. It will be arranged, so far as may be, in chronological order, following the dates suggested by the Benedictine edition. The necessary brevity precludes anything but a very meagre treatment of so considerable a theme. The writer takes no responsibility for the ecclesiological tenets of the …
St. Augustine—writings in connection with the donatist controversy. Paul's Departure and Crown;
OR, AN EXPOSITION UPON 2 TIM. IV. 6-8 ADVERTISEMENT BY THE EDITOR How great and glorious is the Christian's ultimate destiny--a kingdom and a crown! Surely it hath not entered into the heart of man to conceive what ear never heard, nor mortal eye ever saw? the mansions of the blest--the realms of glory--'a far more exceeding and eternal weight of glory.' For whom can so precious an inheritance be intended? How are those treated in this world who are entitled to so glorious, so exalted, so eternal, …
John Bunyan—The Works of John Bunyan Volumes 1-3 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 Links Proverbs 21:17 NIVProverbs 21:17 NLTProverbs 21:17 ESVProverbs 21:17 NASBProverbs 21:17 KJV
Proverbs 21:17 Commentaries
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