Proverbs 17:26

KJV

¶ Also to punish the just [is] not good, [nor] to strike princes for equity.

KJV (with Strong's)

Also to punish {H6064} the just {H6662} is not good {H2896}, nor to strike {H5221} princes {H5081} for equity {H3476}.

Complete Jewish Bible

To punish the innocent is not right, likewise to flog noble people for their uprightness.

Berean Standard Bible

It is surely not good to punish the innocent or to flog a noble for his honesty.

American Standard Version

Also to punish the righteous is not good, Norto smite the noble fortheiruprightness.

Commentary

### SUMMARY
Proverbs 17:26 delivers a profound declaration on societal righteousness, asserting that two actions are fundamentally contrary to divine wisdom and good order: the unjust punishment of the innocent and the assault upon righteous authorities who govern with integrity. This proverb underscores the critical importance of upholding impartial justice and respecting legitimate leadership for the stability and flourishing of any community.

### CONTEXT
* **Literary Context:** Proverbs 17:26 is situated within the broader collection of Solomonic wisdom sayings, specifically within the section often referred to as "The Proverbs of Solomon" (chapters 10-22). This chapter, like many others in the book, presents a series of pithy, often contrasting, observations about human behavior, moral principles, and their consequences. The verses immediately preceding and following 17:26 deal with themes such as the integrity of witnesses, the value of a bribe, and the nature of fools, all contributing to a tapestry of practical wisdom for living righteously in society. The verse itself stands as a concise, two-part statement, characteristic of Hebrew **Parallelism**, where the second clause often reinforces or expands upon the first. It contributes to the book's overarching emphasis on justice, righteousness, and the proper functioning of civil society under God's law, a theme found consistently from the opening admonitions to seek wisdom and understanding in [Proverbs 1](/proverbs/1 "Proverbs 1 - The Call to Wisdom") to the concluding reflections on the virtuous woman in [Proverbs 31](/proverbs/31 "Proverbs 31 - The Virtuous Woman").

* **Historical & Cultural Context:** Ancient Israelite society, as reflected in the Book of Proverbs, operated under a covenantal legal system where justice was a central pillar. Kings, judges, and elders were divinely appointed to administer justice according to God's law (Torah). The concept of "justice" (מִשְׁפָּט, *mishpat*) and "righteousness" (צְדָקָה, *tsedaqah*) was not merely a legalistic adherence but encompassed moral integrity, fairness, and the protection of the vulnerable. "Princes" (נְדִיבִים, *nedivim*) would refer to those in positions of authority—nobles, judges, or royal officials—who were expected to uphold these standards. The condemnation of "striking" such figures "for equity" suggests a context where righteous governance might face opposition from those who resist fair judgment or seek to exploit the system for personal gain. This proverb would have resonated deeply in a society where the perversion of justice by corrupt officials or rebellion against legitimate, righteous authority could quickly lead to social decay and divine judgment, as seen in the prophetic warnings against injustice in [Isaiah 1:23](/isaiah/1-23 "Isaiah 1:23 - Rebellious Rulers") or [Amos 5:7](/amos/5-7 "Amos 5:7 - Perverting Justice").

* **Key Themes:** Proverbs 17:26 contributes significantly to several key themes woven throughout the book. Firstly, it highlights the **Integrity of Justice**, emphasizing that the legal system must be a tool for righteousness, not oppression. Punishing the innocent fundamentally undermines the very purpose of law and order. Secondly, it addresses the **Legitimacy of Authority**, asserting that those who govern justly deserve respect and are not to be opposed for their righteous actions. This is not a blanket endorsement of all rulers but a specific call to honor those who genuinely strive for equity. Thirdly, the verse subtly touches upon the theme of **Societal Stability**. When justice is perverted and righteous authority is undermined, the foundations of a stable and flourishing society are shaken, leading to chaos and unrighteousness. This aligns with the broader biblical principle that a nation's well-being is intrinsically linked to its adherence to God's standards of justice and righteousness, as articulated in [Proverbs 14:34](/proverbs/14-34 "Proverbs 14:34 - Righteousness Exalts a Nation").

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **just (Hebrew, _tsaddîyq'_):** From the root צָדַק (*tsadaq*), this adjective describes one who is righteous, upright, and innocent. In a legal context, it refers to someone who is found blameless or in the right, thereby underscoring the egregious nature of punishing such an individual.
* **princes (Hebrew, _nâdîyb'_):** Derived from נָדַב (*nadab*), meaning "voluntary" or "generous," this noun primarily refers to those of noble birth, magnanimous spirit, or high rank. In the context of governance, it designates rulers, judges, or grandees, implying a position of authority and responsibility to act with integrity and fairness.
* **equity (Hebrew, _yôsher'_):** From the root יָשַׁר (*yashar*), meaning "to be straight" or "right," this noun signifies uprightness, straightness, or justice. When applied to rulers, it denotes their pursuit and application of fairness, moral rectitude, and impartiality in their judgments and governance.

#### Verse Breakdown
* **"Also to punish the just [is] not good":** This clause unequivocally condemns the act of inflicting penalty or harm upon an innocent or righteous person. The phrase "not good" (לֹא טוֹב, *lo' tôwb*) carries significant moral weight, indicating something that is fundamentally wrong, evil, or contrary to God's design for justice. It speaks to the perversion of the legal system and the moral outrage of seeing righteousness suffer.
* **"[nor] to strike princes for equity":** This second clause extends the condemnation to those who physically assault, oppose, or undermine leaders or judges precisely because these authorities are acting justly or upholding what is right. The phrase "for equity" (עַל יֹשֶׁר, *‘al yosher*) highlights that the motivation for the "striking" is the ruler's righteous conduct, making the opposition particularly heinous. It is not a blanket endorsement of all rulers, but a specific denouncement of rebellion against those who govern with integrity and fairness.

#### Literary Devices
Proverbs 17:26 employs several literary devices characteristic of Hebrew wisdom literature. The most prominent is **Parallelism**, specifically a form of **Synthetic Parallelism**, where the second line expands upon or completes the thought of the first, though here it functions almost like **Antithetical Parallelism** by presenting two distinct but equally condemned actions. Both clauses describe actions that undermine justice and societal order. The verse also utilizes **Juxtaposition** by placing two related but distinct forms of injustice side-by-side: the perversion of justice from above (punishing the innocent) and the rebellion against justice from below (striking righteous rulers). This creates a comprehensive condemnation of actions that destabilize a just society. The concise, declarative nature of the proverb lends it a **Didactic Tone**, typical of the book of Proverbs, aiming to instruct and impart moral truth directly and memorably.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Proverbs 17:26 resonates deeply with the broader biblical emphasis on justice, righteousness, and the proper exercise of authority. The Lord God is consistently portrayed as the ultimate standard of justice, one who "loves righteousness and justice" ([Psalm 33:5](/psalm/33-5 "Psalm 33:5 - The Lord Loves Righteousness")). Therefore, any perversion of justice, especially against the innocent, is an affront to His character and His moral order. The Old Testament prophets frequently condemned those who "turn justice into wormwood" ([Amos 5:7](/amos/5-7 "Amos 5:7 - Perversion of Justice")) or who "acquit the guilty for a bribe, and deprive the innocent of his right" ([Isaiah 5:23](/isaiah/5-23 "Isaiah 5:23 - Woe to Those Who Pervert Justice")). Similarly, the respect for righteous authority is a recurring theme, rooted in the understanding that governing authorities are instituted by God to maintain order and administer justice, and rebellion against them, particularly when they act righteously, is seen as rebellion against God's established order.

* [Isaiah 5:23](/isaiah/5-23 "Isaiah 5:23 - Woe to Those Who Acquit the Guilty")
* [Psalm 82:3-4](/psalm/82-3 "Psalm 82:3-4 - Defend the Weak and Fatherless")
* [Romans 13:1-2](/romans/13-1 "Romans 13:1-2 - Submission to Governing Authorities")

### REFLECTION AND APPLICATION
Proverbs 17:26 offers timeless wisdom for individuals and societies. It compels us to cultivate a profound commitment to justice, not merely as an abstract concept but as a tangible reality in our communities. We are called to be vigilant against any form of injustice, whether it is the wrongful accusation or punishment of the innocent, or the undermining of those who genuinely strive to uphold righteousness in positions of power. This means advocating for fair processes, speaking truth to power, and supporting leaders who act with integrity, even when their decisions are unpopular or challenge our personal biases. Conversely, it cautions against the temptation to rebel or malign authority simply because we disagree with a just outcome or because it exposes our own unrighteousness. True wisdom, as taught by this proverb, involves recognizing that a stable and flourishing society is built upon the twin pillars of impartial justice and respect for righteous governance, fostering an environment where peace and order can thrive.

#### Questions for Reflection
* **In what ways might I, or my community, inadvertently "punish the just" through gossip, prejudice, or inaction in the face of injustice?**
* **How can I better discern between legitimate, righteous authority and oppressive, unrighteous power, and respond appropriately to each?**
* **What practical steps can I take to promote justice and support righteous leadership in my sphere of influence, whether in my family, workplace, or wider community?**

### FAQ

**Does this proverb mean we should never criticize or oppose those in authority?**

Answer: No, this proverb does not advocate for blind submission to all authority, regardless of their actions. The critical qualifier in the second clause is "for equity" (עַל יֹשֶׁר, *‘al yosher*), meaning "because of their just actions" or "in their pursuit of justice." The proverb condemns striking or opposing rulers *who are acting righteously*. It does not forbid challenging or opposing leaders who are corrupt, unjust, or who actively pervert justice. The Bible elsewhere provides examples of prophets challenging unrighteous kings (e.g., [Nathan confronting David](/2_samuel/12-1 "2 Samuel 12:1 - Nathan Rebukes David")) and even calls for prayer for leaders so that they may govern justly ([1 Timothy 2:2](/1_timothy/2-2 "1 Timothy 2:2 - Pray for All People")). The focus here is on the grave wrong of undermining authority *precisely when* it is upholding righteousness.

### CHRIST-CENTERED FULFILLMENT
Proverbs 17:26 finds its ultimate and most poignant fulfillment in the person and work of Jesus Christ. He is the preeminent "just" one (ὁ δίκαιος, *ho dikaios*), the perfectly righteous Son of God, who was unjustly punished and condemned, fulfilling the first part of the proverb in the most profound way. Despite His absolute innocence, He was subjected to false accusations, a rigged trial, and the cruelest form of execution, bearing the punishment that humanity deserved ([Isaiah 53:5](/isaiah/53-5 "Isaiah 53:5 - Wounded for Our Transgressions")). Furthermore, Jesus is the ultimate "Prince" (ἄρχων, *archon*), the King of Kings and Lord of Lords, who governs with perfect "equity" and righteousness ([Revelation 19:11](/revelation/19-11 "Revelation 19:11 - The Rider on the White Horse")). Yet, He was "struck" and opposed by those who rejected His just claims and righteous authority, not because of any wrongdoing on His part, but precisely because He embodied divine truth and justice, which exposed their sin and challenged their corrupt systems ([John 1:11](/john/1-11 "John 1:11 - He Came to His Own")). Thus, Christ perfectly embodies both the "just" one who was unjustly punished and the righteous "Prince" who was opposed for His equity, demonstrating the ultimate perversion of justice by humanity and simultaneously providing the perfect sacrifice for sin, establishing a kingdom founded on eternal righteousness ([Hebrews 1:8](/hebrews/1-8 "Your Throne, O God, is Forever")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Proverbs 17:15

¶ He that justifieth the wicked, and he that condemneth the just, even they both [are] abomination to the LORD.

Proverbs 18:5

¶ [It is] not good to accept the person of the wicked, to overthrow the righteous in judgment.

John 18:22

And when he had thus spoken, one of the officers which stood by struck Jesus with the palm of his hand, saying, Answerest thou the high priest so?

Micah 5:1

¶ Now gather thyself in troops, O daughter of troops: he hath laid siege against us: they shall smite the judge of Israel with a rod upon the cheek.

2 Samuel 3:39

And I [am] this day weak, though anointed king; and these men the sons of Zeruiah [be] too hard for me: the LORD shall reward the doer of evil according to his wickedness.

Job 34:18

[Is it fit] to say to a king, [Thou art] wicked? [and] to princes, [Ye are] ungodly?

Job 34:19

[How much less to him] that accepteth not the persons of princes, nor regardeth the rich more than the poor? for they all [are] the work of his hands.