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Proverbs 14:29
Verse
Context
Sermons
Zac Poonen
George Verwer
Richard Sipley
Keith Daniel
St. John ChrysostomSummary
Commentary
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
29 He that is slow to anger is rich in understanding; But he that is easily excited carries off folly. ארך אפּים (constr. of ארך) is he who puts off anger long, viz., the outbreak of anger, האריך, Pro 19:11, i.e., lets it not come in, but shuts it out long (μακρόθυμος = βραδὺς εἰς ὀργήν, Jam 1:19); and קצר־רוּח, he who in his spirit and temper, viz., as regards anger (for רוּח denotes also the breathing out and snorting, Isa 25:4; Isa 33:11), is short, i.e., (since shortness of time is meant) is rash and suddenly (cf. quick to anger, praeceps in iram, 17a) breaks out with it, not ὀλιγόψυχος (but here ὀξύθυμος), as the lxx translate 17a. The former, who knows how to control his affections, shows himself herein as "great in understanding" (cf. Sa2 23:20), or as a "man of great understanding" (Lat. multus prudenti); the contrary is he who suffers himself to be impelled by his affections into hasty, inconsiderate action, which is here expressed more actively by מרים אוּלת. Does this mean that he bears folly to the view (Luther, Umbreit, Bertheau, Elster, and others)? But for that idea the Mishle style has other expressions, Pro 12:23; Pro 13:16; Pro 15:2, cf. Pro 14:17. Or does it mean that he makes folly high, i.e., shows himself highly foolish (lxx, Syr., Targum, Fleischer, and others)? But that would be expressed rather by הגדּיל or הרבּה. Or is it he heightens folly (Lwenstein, Hitzig)? But the remark that the angry ebullition is itself a gradual heightening of the foolish nature of such an one is not suitable, for the choleric man, who lets the evenness of his disposition be interrupted by a breaking forth of anger, is by no means also in himself a fool. Rashi is right when he says, מפרישה לחלקו, i.e., (to which also Fleischer gives the preference) aufert pro portione sua stultitiam. The only appropriate parallel according to which it is to be explained, is Pro 3:35. But not as Ewald: he lifts up folly, which lies as it were before his feet on his life's path; but: he takes off folly, in the sense of Lev 6:8, i.e., he carries off folly, receives a portion of folly; for as to others, so also to himself, when he returns to calm blood, that which he did in his rage must appear as folly and madness.
Jamieson-Fausset-Brown Bible Commentary
slow . . . understanding--(Compare Pro 14:17). hasty--(Compare Pro 14:17). exalteth folly--makes it conspicuous, as if delighting to honor it.
John Gill Bible Commentary
He that is slow to wrath is of great understanding,.... Or "long in wrath" (e); it is long before he is angry; he is longsuffering, bears much and long, is very patient; such an one appears to understand himself and human nature, and has a great command over his passions; which shows him to be a man of great wisdom and understanding; but he that is hasty of spirit exalteth folly; or is "short of spirit" (f); is soon angry; presently discovers resentment in his words, looks, and gestures; such an one "exalts folly", prefers it to wisdom, sets it above himself, and makes it his master: or he "lifts" it (g) up; exposes his folly to public view, so that it is seen of all men to his disgrace. (e) "longus iris", Vatablus; "longus naribus", Montanus; "longus narium", Schultens. (f) "brevis spiritu", Montanus, Vatblus. Cocceius, Merceus, Michaelis; "curtus spiritu", Schultens. (g) "attollit", Mercerus, Piscator; "alte proclamat", Schultens; "elevat", Baynus.
Matthew Henry Bible Commentary
Note, 1. Meekness is wisdom. He rightly understands himself, and his duty and interest, the infirmities of human nature, and the constitution of human society, who is slow to anger, and knows how to excuse the faults of others as well as his own, how to adjourn his resentments, and moderate them, so as by no provocation to be put out of the possession of his own soul. A mild patient man is really to be accounted an intelligent man, one that learns of Christ, who is Wisdom itself. 2. Unbridled passion is folly proclaimed: He that is hasty of spirit, whose heart is tinder to every spark of provocation, that is all fire and tow, as we say, he thinks hereby to magnify himself and make those about stand in awe of him, whereas really he exalts his own folly; he makes it known, as that which is lifted up is visible to all, and he submits himself to it as to the government of one that is exalted.
Tyndale Open Study Notes
14:29 Wise people can control their emotions and express them appropriately.
Proverbs 14:29
The Wise Woman
28A large population is a king’s splendor, but a lack of subjects is a prince’s ruin. 29A patient man has great understanding, but a quick-tempered man promotes folly.
- Scripture
- Sermons
- Commentary
(Basics) 67. Anger
By Zac Poonen2.9K13:09GEN 4:6PSA 37:8PRO 14:29MAT 5:22MRK 3:5JHN 2:13EPH 4:26In this sermon, the preacher focuses on the destructive nature of anger and how it gives the devil an opportunity in our lives. He refers to the Bible verse in Ephesians 4:26-27, which advises not to let anger lead to sin and not to let the sun go down on our anger. The preacher emphasizes that anger is visible on our faces and warns against the consequences of not dealing with it. He uses the example of Cain, who did not listen to God's warning about his anger and ended up becoming a murderer. The preacher also highlights the importance of seeking God's deliverance from anger and the need for self-control. He distinguishes between righteous anger, such as Jesus' anger towards the Pharisees' lack of compassion, and sinful anger that is self-centered. The sermon concludes with the encouragement to cry out to God for forgiveness and deliverance from the sin of anger.
Outline of Job: Wrong Questions, Wrong Assumptions
By Ed Miller1.6K1:20:19PSA 37:5PRO 14:29MAT 27:14GAL 5:16JAS 1:19In this sermon, the speaker discusses three debates that occur in the book of Job. The first debate, chapters four to 14, is described as "hot" with strong words being spoken. The second debate, chapters 15 to 21, is said to be even hotter. The third debate is described as the hottest of all, with the strongest words being spoken. The speaker emphasizes the importance of choosing the will of God over engaging in endless debates and accumulating more facts. They highlight that people remain in ignorance because they do not want God's will, not because they lack information. The sermon also touches on Job's three friends and their attempts to answer the wrong question of why Job is suffering. The speaker warns about the fickleness of man and the need to trust in the present Savior rather than relying on past experiences. The sermon concludes by emphasizing the theme of the book of Job and the importance of seeking God's will.
Foundations for Marriage
By George Verwer1.4K59:08MarriagePSA 55:22PRO 14:29ISA 30:15ISA 41:10MAT 6:331PE 5:7In this sermon, the speaker discusses the importance of communication and learning in marriage. They emphasize that many of the principles for a successful marriage can also be applied to team life. The speaker highlights the need to understand, accept, and be patient with one another, as well as the importance of compromise without compromising the truth. They also touch on the significance of relaxation, conquering fear, and seeking support from prayer partners. Throughout the sermon, the speaker references various scriptures, such as Isaiah 30:15 and 1 John 4:18, to support their points.
Chosen Vessel - Surviving Opposition From Within
By Chuck Smith1.1K42:58LeadershipNEH 2:17NEH 5:7PRO 14:29MAT 7:21LUK 12:48ROM 3:81CO 11:23In this sermon, the speaker emphasizes the importance of not acting out of anger. He shares a story about Plato and his servant to illustrate the need for self-reflection and wise decision-making. The speaker then discusses the rebuke of the noble ruler in the Bible and how he confronted them for charging usury. He highlights the lack of fear of God in those who use gimmicks and devices to exploit people for money, and calls for a genuine fear of God in our hearts. The speaker also criticizes the misuse of money in the name of God and advocates for a simple lifestyle.
How to Be Good and Mad
By Richard Sipley83352:39PRO 14:29PRO 15:1PRO 16:32GAL 5:22EPH 4:26COL 3:8JAS 1:19In this sermon, the speaker discusses the topic of being both good and mad. He shares a personal story about a man he knew who had a terrible temper and was always angry. Despite this, the man had a supportive wife and eventually experienced a transformation by God. The speaker also mentions a counseling session with a man who came seeking help for his daughter's psychological issues, but the speaker emphasizes the importance of addressing the man's own anger first. The sermon highlights the need for individuals to confront their own anger and seek God's transformation in their lives.
The Tongue!
By Keith Daniel5581:17:55PSA 27:5PSA 46:10PSA 141:3PRO 10:19PRO 14:29PRO 15:1PRO 17:28ISA 53:7JAS 1:191PE 3:1
This sermon emphasizes the importance of seeking God's grace to keep silent in the face of opposition, especially within the home, to avoid losing relationships due to impulsive reactions. It highlights the power of silence, the example of Christ not retaliating, and the need to trust God to fight battles. The message stresses the impact of words on relationships and the need for wisdom in speech to edify others. It also underscores the significance of seeking God's grace to handle conflicts and challenges with a spirit of meekness and forgiveness.
Hebrews 11:3-6
By St. John Chrysostom0PRO 14:29MAT 7:7HEB 11:3John Chrysostom preaches on the power of faith, emphasizing how faith surpasses human reasoning and understanding, enabling believers to grasp the unseen and trust in God's promises. He highlights the examples of Abel and Enoch, showcasing how their faith led to righteousness and divine favor, even in the face of challenges and persecution. Chrysostom encourages believers to seek God diligently, comparing the search for God to the fervent pursuit of lost treasures or loved ones, stressing the importance of faith in pleasing God and receiving His rewards.
On the Nature of God
By James Arminius0PRO 14:29PRO 19:11PRO 22:24PRO 29:22EPH 4:29JAS 1:19Steven Cole preaches on the importance of an overseer not being quick-tempered, emphasizing the need for self-control and patience, as quick-tempered individuals are easily provoked and lack the ability to govern their passions. The overseer should exhibit the fruit of the Spirit, showing kindness, patience, and self-control, rather than being irritable or touchy. Paul and James both highlight the significance of not being easily provoked and the righteousness that comes from controlling one's anger, which is essential for effective leadership in the church.
Fight the Good Fight of Faith
By A.B. Simpson0PRO 12:11PRO 14:29PRO 15:1PRO 18:21PRO 29:22MAT 5:22ROM 5:6EPH 4:26COL 3:8JAS 1:20The sermon delves into the significance of the term 'RACA' in biblical times, portraying it as a word of utter contempt and dehumanizing contempt used by the Jews during the time of Christ. The preacher explores various interpretations and historical contexts of 'RACA,' emphasizing how it reflects a deep-seated anger and contempt that seeks to strip individuals of their dignity and worth. Through a multitude of sources and biblical references, the sermon highlights how 'RACA' equates to more than just an insult, but a sin that can lead to severe judgment, akin to murder in God's eyes, as it attacks a person's self-worth and dignity.
Impatience Is a Robber
By Milton Haney0PRO 14:291CO 13:4GAL 5:22COL 3:12JAS 1:19Milton Haney delivers a powerful sermon on the dangers of impatience, highlighting how it can lead to a light view of wrongdoing and distance us from God. He emphasizes the importance of studying our failures in the light of the Holy Spirit to recognize their true nature and impact on our lives. Haney warns that impatience can disrupt homes, destroy relationships, and weaken faith in God and ourselves, ultimately robbing us of happiness and spiritual growth.
Righteous Indignation
By Harmon A. Baldwin0PSA 37:8PRO 14:29PRO 29:11MRK 3:5ROM 12:19EPH 4:26EPH 4:31COL 3:8JAS 1:20Harmon A. Baldwin delves into the concept of righteous indignation, exploring the fine line between this and what is commonly known as anger or impatience. Various definitions and distinctions are presented, highlighting the difference in character and degree between carnal anger and holy indignation. The sermon emphasizes that righteous indignation is free from selfishness, elevating, and ennobling, while carnal anger stems from an unholy principle in the soul and is belittling and demoralizing. Baldwin also discusses the importance of discipline and upholding the requirements of the law without vindictiveness, for the glory of God and the good of humanity.
Imptaitnce Is a Soul-Destroying, God-Discouraging, and Devil-Begotten Spirit
By Milton Haney0PRO 14:29PRO 15:18PRO 16:32GAL 5:22EPH 4:26EPH 4:31COL 3:8JAS 1:19Milton Haney preaches about the dangers of impatience, emphasizing that even holy individuals can fall into sin due to impatience, which can lead to a loss of sanctification. He highlights how impatience can harden the conscience, lower the standard of manhood, and breed revenge, affecting not only the individual but also those around them. Haney stresses the importance of addressing impatience, as it can perpetuate itself and lead to further sin, ultimately hindering spiritual growth and causing harm to relationships and one's walk with God.
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
29 He that is slow to anger is rich in understanding; But he that is easily excited carries off folly. ארך אפּים (constr. of ארך) is he who puts off anger long, viz., the outbreak of anger, האריך, Pro 19:11, i.e., lets it not come in, but shuts it out long (μακρόθυμος = βραδὺς εἰς ὀργήν, Jam 1:19); and קצר־רוּח, he who in his spirit and temper, viz., as regards anger (for רוּח denotes also the breathing out and snorting, Isa 25:4; Isa 33:11), is short, i.e., (since shortness of time is meant) is rash and suddenly (cf. quick to anger, praeceps in iram, 17a) breaks out with it, not ὀλιγόψυχος (but here ὀξύθυμος), as the lxx translate 17a. The former, who knows how to control his affections, shows himself herein as "great in understanding" (cf. Sa2 23:20), or as a "man of great understanding" (Lat. multus prudenti); the contrary is he who suffers himself to be impelled by his affections into hasty, inconsiderate action, which is here expressed more actively by מרים אוּלת. Does this mean that he bears folly to the view (Luther, Umbreit, Bertheau, Elster, and others)? But for that idea the Mishle style has other expressions, Pro 12:23; Pro 13:16; Pro 15:2, cf. Pro 14:17. Or does it mean that he makes folly high, i.e., shows himself highly foolish (lxx, Syr., Targum, Fleischer, and others)? But that would be expressed rather by הגדּיל or הרבּה. Or is it he heightens folly (Lwenstein, Hitzig)? But the remark that the angry ebullition is itself a gradual heightening of the foolish nature of such an one is not suitable, for the choleric man, who lets the evenness of his disposition be interrupted by a breaking forth of anger, is by no means also in himself a fool. Rashi is right when he says, מפרישה לחלקו, i.e., (to which also Fleischer gives the preference) aufert pro portione sua stultitiam. The only appropriate parallel according to which it is to be explained, is Pro 3:35. But not as Ewald: he lifts up folly, which lies as it were before his feet on his life's path; but: he takes off folly, in the sense of Lev 6:8, i.e., he carries off folly, receives a portion of folly; for as to others, so also to himself, when he returns to calm blood, that which he did in his rage must appear as folly and madness.
Jamieson-Fausset-Brown Bible Commentary
slow . . . understanding--(Compare Pro 14:17). hasty--(Compare Pro 14:17). exalteth folly--makes it conspicuous, as if delighting to honor it.
John Gill Bible Commentary
He that is slow to wrath is of great understanding,.... Or "long in wrath" (e); it is long before he is angry; he is longsuffering, bears much and long, is very patient; such an one appears to understand himself and human nature, and has a great command over his passions; which shows him to be a man of great wisdom and understanding; but he that is hasty of spirit exalteth folly; or is "short of spirit" (f); is soon angry; presently discovers resentment in his words, looks, and gestures; such an one "exalts folly", prefers it to wisdom, sets it above himself, and makes it his master: or he "lifts" it (g) up; exposes his folly to public view, so that it is seen of all men to his disgrace. (e) "longus iris", Vatablus; "longus naribus", Montanus; "longus narium", Schultens. (f) "brevis spiritu", Montanus, Vatblus. Cocceius, Merceus, Michaelis; "curtus spiritu", Schultens. (g) "attollit", Mercerus, Piscator; "alte proclamat", Schultens; "elevat", Baynus.
Matthew Henry Bible Commentary
Note, 1. Meekness is wisdom. He rightly understands himself, and his duty and interest, the infirmities of human nature, and the constitution of human society, who is slow to anger, and knows how to excuse the faults of others as well as his own, how to adjourn his resentments, and moderate them, so as by no provocation to be put out of the possession of his own soul. A mild patient man is really to be accounted an intelligent man, one that learns of Christ, who is Wisdom itself. 2. Unbridled passion is folly proclaimed: He that is hasty of spirit, whose heart is tinder to every spark of provocation, that is all fire and tow, as we say, he thinks hereby to magnify himself and make those about stand in awe of him, whereas really he exalts his own folly; he makes it known, as that which is lifted up is visible to all, and he submits himself to it as to the government of one that is exalted.
Tyndale Open Study Notes
14:29 Wise people can control their emotions and express them appropriately.