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Proverbs 17:27
Verse
Context
Sermons
Art Katz
St. Benedict of Nursia
F.B. MeyerSummary
Commentary
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
27 He that keepeth his words to himself hath knowledge, And the cool of temper is a man of understanding. The first line here is a variation of Pro 10:19. The phrase ידע דּעת (here and at Dan 1:4) means to possess knowledge (novisse); more frequently it is בּינה ידע, e.g., Pro 4:1, where ידע has the inchoative sense of noscere. In 27b the Kerı̂ is יקר־רוח. Jerome translates it pretiosi spiritus, the Venet. τίμιος τὸ πνεῦμα. Rashi glosses יקר here, as at Sa1 3:1, by מנוע (thus to be read after codd.), retentus spiritu; most interpreters remark that the spirit here comes into view as expressing itself in words. It is scarcely correct to say that יקר דּברים could designate one who is sparing in his words, but יקר־רוּח is, according to the fundamental conception of the verb יקר, gravis spiritu (Schultens), of a dignified, composed spirit; it is a quiet seriousness proceeding from high conscientiousness, and maintaining itself in self-control, which is designated by this word. But the Chethı̂b וקר־רוּח presents almost the same description of character. קר from קרר (of the same root as יקר) means to be firm, unmoveable, καρτερὸν εἶναι, hence to be congealed, frozen, cold (cf. frigus with rigere, rigor), figuratively to be cold-blooded, passionless, quiet, composed (Fl.); cf. post-bibl. קרת רוּח (Arab. ḳurrat‛ain), cooling = refreshing, ἀνάψυξις (Act 3:20). (Note: "He has made my eye glowing" (askhn, cf. שׁחין) is in Arab. equivalent to "he has deeply troubled me." The eye of the benevolent is bârid, and in the Semitic manner of expression, with deep psychological significance, it is said that the tears of sorrow are hot, but those of joy cold.) Whether we read יקר or קר, in any case we are not to translate rarus spiritu, which, apart from the impossibility of the expression, makes 27b almost a tautological repetition of the thought of 27a. The first line recommends bridling of the tongue, in contrast to inconsiderate and untimely talk; the second line recommends coldness, i.e., equanimity of spirit, in contrast to passionate heat.
Jamieson-Fausset-Brown Bible Commentary
Prudence of speech is commended as is an excellent or calm spirit, not excited to vain conversation. Next: Proverbs Chapter 18
John Gill Bible Commentary
He that hath knowledge spareth his words,.... Or, "he that knows knowledge" (c); one that is very knowing, has a fund of knowledge in him, "spareth his words"; is generally a man of few words, he thinks much and says little; and though he may be communicative of his knowledge to proper persons, and at proper times, yet never speaks of it in a boasting and ostentatious way: or, he "restrains his words" (d); he puts a bridle on them; and suffers not himself to speak hastily and angrily, and in a reproachful manner, when he is provoked to it; and a man of understanding is of an excellent spirit; here is a various reading; the "Cetib" is "of a cool spirit" (e); in opposition to a warm fiery spirit; such as was that of the apostles, who were for calling for fire from heaven on those that slighted their master, and, as he told them, knew not what spirits they were of; but a cool spirit is one that is not soon angry, calm, sedate, and not easily provoked to wrath: the "Keri", or marginal reading, is "of an excellent" or "precious spirit" (f); and such an one is a right spirit; a spirit of faith and love, and of a sound mind; and of such a spirit is a man of understanding in things divine and spiritual; to have a spirit of prayer, and to be tenderhearted, and of a sympathizing and forgiving spirit, is to be of an excellent spirit. The Targum is, "humble in spirit;'' and a meek and quiet spirit is in the sight of God of great price; the Lord has a great regard to such who are of an humble and contrite spirit: with these he dwells, to these he gives more grace; these are like to Christ, and have the fruits of his Spirit, and are very useful and ornamental. The Septuagint, Syriac, and Arabic versions render it, "patient" or "longsuffering"; and to be of a patient spirit is to be of an excellent spirit: such bear afflictions and reproaches quietly; wait God's own time for hearing and helping them, and live in the comfortable expectation of heaven and happiness; and such show themselves to be wise and understanding men. (c) "qui scit scientiam", Pagninus, Vatablus, Mercerus. (d) "qui cohibet sermones suos", Junius & Tremellius, Piscator. (e) "frigidus spiritu", Junius & Tremellius, Piscator, Cocceius. (f) "pretiosus spiritu", Pagninus, Montanus, Mercerus, Gejerus, Baynus.
Matthew Henry Bible Commentary
Two ways a man may show himself to be a wise man: - 1. By the good temper, the sweetness and the sedateness, of his mind: A man of understanding is of an excellent spirit, a precious spirit (so the word is); he is one that looks well to his spirit, that it be as it should be, and so keeps it in an even frame, easy to himself and pleasant to others. A gracious spirit is a precious spirit, and renders a man amiable and more excellent than his neighbour. He is of a cool spirit (so some read it), not heated with passion, nor put into any tumult or disorder by the impetus of any corrupt affection, but even and stayed. A cool head with a warm heart is an admirable composition. 2. By the good government of his tongue. (1.) A wise man will be of few words, as being afraid of speaking amiss: He that has knowledge, and aims to do good with it, is careful, when he does speak to speak to the purpose, and says little in order that he may take time to deliberate. He spares his words, because they are better spared than ill-spent. (2.) This is generally taken for such a sure indication of wisdom that a fool may gain the reputation of being a wise man if he have but wit enough to hold his tongue, to hear, and see, and say little. If a fool hold his peace, men of candour will think him wise, because nothing appears to the contrary, and because it will be thought that he is making observations on what others say, and gaining experience, and is consulting with himself what he shall say, that he may speak pertinently. See how easy it is to gain men's good opinion and to impose upon them. But when a fool holds his peace God knows his heart, and the folly that is bound up there; thoughts are words to him, and therefore he cannot be deceived in his judgment of men.
Proverbs 17:27
Better a Dry Morsel in Quietness
26It is surely not good to punish the innocent or to flog a noble for his honesty. 27A man of knowledge restrains his words, and a man of understanding maintains a calm spirit.
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The Prophetic Word
By Art Katz2.7K1:19:21Prophetic Word1KI 19:4PSA 46:10PRO 17:27ISA 40:8JER 20:9EZK 33:72CO 4:7In this sermon, the preacher discusses the negative impact of the film industry and commercialization on society. He emphasizes how the pursuit of money and profit has corrupted the youth and prepared them to become cruel and heartless individuals. The preacher compares the power of money and greed to the power of God's word, suggesting that society should prioritize spiritual growth over materialistic pursuits. He also mentions a prophetic statement published in a magazine and questions whether it truly reflects the word of God.
The Eleventh Degree of Humility
By St. Benedict of Nursia0PRO 10:19PRO 15:1PRO 17:27ECC 5:2JAS 1:19St. Benedict of Nursia emphasizes the importance of humility in speech for monks, encouraging them to speak gently, without laughter, humbly, seriously, using few and sensible words, and avoiding being noisy. He refers to the wisdom in speaking less, as 'A wise man is known by the fewness of his words' (Sextus, Enchiridion, 134 or 145), highlighting the virtue of restraint and thoughtfulness in communication.
I Am of Small Account; What Shall I
By F.B. Meyer0Silence before GodHumilityJOB 40:4PSA 46:10PRO 17:27ECC 3:7ISA 30:15MAT 6:6PHP 4:6JAS 1:19F.B. Meyer emphasizes the importance of humility and silence in our relationship with God, reflecting on Job's acknowledgment of his smallness before the Almighty. He contrasts the pride of self-defense with the nobility found in recognizing our limitations and the need for God's presence. Meyer encourages believers to embrace stillness and meditation, suggesting that true peace is found in solitude with God rather than in the company of others. He highlights the value of listening to God rather than engaging in arguments or complaints, advocating for a life focused on divine communion.
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
27 He that keepeth his words to himself hath knowledge, And the cool of temper is a man of understanding. The first line here is a variation of Pro 10:19. The phrase ידע דּעת (here and at Dan 1:4) means to possess knowledge (novisse); more frequently it is בּינה ידע, e.g., Pro 4:1, where ידע has the inchoative sense of noscere. In 27b the Kerı̂ is יקר־רוח. Jerome translates it pretiosi spiritus, the Venet. τίμιος τὸ πνεῦμα. Rashi glosses יקר here, as at Sa1 3:1, by מנוע (thus to be read after codd.), retentus spiritu; most interpreters remark that the spirit here comes into view as expressing itself in words. It is scarcely correct to say that יקר דּברים could designate one who is sparing in his words, but יקר־רוּח is, according to the fundamental conception of the verb יקר, gravis spiritu (Schultens), of a dignified, composed spirit; it is a quiet seriousness proceeding from high conscientiousness, and maintaining itself in self-control, which is designated by this word. But the Chethı̂b וקר־רוּח presents almost the same description of character. קר from קרר (of the same root as יקר) means to be firm, unmoveable, καρτερὸν εἶναι, hence to be congealed, frozen, cold (cf. frigus with rigere, rigor), figuratively to be cold-blooded, passionless, quiet, composed (Fl.); cf. post-bibl. קרת רוּח (Arab. ḳurrat‛ain), cooling = refreshing, ἀνάψυξις (Act 3:20). (Note: "He has made my eye glowing" (askhn, cf. שׁחין) is in Arab. equivalent to "he has deeply troubled me." The eye of the benevolent is bârid, and in the Semitic manner of expression, with deep psychological significance, it is said that the tears of sorrow are hot, but those of joy cold.) Whether we read יקר or קר, in any case we are not to translate rarus spiritu, which, apart from the impossibility of the expression, makes 27b almost a tautological repetition of the thought of 27a. The first line recommends bridling of the tongue, in contrast to inconsiderate and untimely talk; the second line recommends coldness, i.e., equanimity of spirit, in contrast to passionate heat.
Jamieson-Fausset-Brown Bible Commentary
Prudence of speech is commended as is an excellent or calm spirit, not excited to vain conversation. Next: Proverbs Chapter 18
John Gill Bible Commentary
He that hath knowledge spareth his words,.... Or, "he that knows knowledge" (c); one that is very knowing, has a fund of knowledge in him, "spareth his words"; is generally a man of few words, he thinks much and says little; and though he may be communicative of his knowledge to proper persons, and at proper times, yet never speaks of it in a boasting and ostentatious way: or, he "restrains his words" (d); he puts a bridle on them; and suffers not himself to speak hastily and angrily, and in a reproachful manner, when he is provoked to it; and a man of understanding is of an excellent spirit; here is a various reading; the "Cetib" is "of a cool spirit" (e); in opposition to a warm fiery spirit; such as was that of the apostles, who were for calling for fire from heaven on those that slighted their master, and, as he told them, knew not what spirits they were of; but a cool spirit is one that is not soon angry, calm, sedate, and not easily provoked to wrath: the "Keri", or marginal reading, is "of an excellent" or "precious spirit" (f); and such an one is a right spirit; a spirit of faith and love, and of a sound mind; and of such a spirit is a man of understanding in things divine and spiritual; to have a spirit of prayer, and to be tenderhearted, and of a sympathizing and forgiving spirit, is to be of an excellent spirit. The Targum is, "humble in spirit;'' and a meek and quiet spirit is in the sight of God of great price; the Lord has a great regard to such who are of an humble and contrite spirit: with these he dwells, to these he gives more grace; these are like to Christ, and have the fruits of his Spirit, and are very useful and ornamental. The Septuagint, Syriac, and Arabic versions render it, "patient" or "longsuffering"; and to be of a patient spirit is to be of an excellent spirit: such bear afflictions and reproaches quietly; wait God's own time for hearing and helping them, and live in the comfortable expectation of heaven and happiness; and such show themselves to be wise and understanding men. (c) "qui scit scientiam", Pagninus, Vatablus, Mercerus. (d) "qui cohibet sermones suos", Junius & Tremellius, Piscator. (e) "frigidus spiritu", Junius & Tremellius, Piscator, Cocceius. (f) "pretiosus spiritu", Pagninus, Montanus, Mercerus, Gejerus, Baynus.
Matthew Henry Bible Commentary
Two ways a man may show himself to be a wise man: - 1. By the good temper, the sweetness and the sedateness, of his mind: A man of understanding is of an excellent spirit, a precious spirit (so the word is); he is one that looks well to his spirit, that it be as it should be, and so keeps it in an even frame, easy to himself and pleasant to others. A gracious spirit is a precious spirit, and renders a man amiable and more excellent than his neighbour. He is of a cool spirit (so some read it), not heated with passion, nor put into any tumult or disorder by the impetus of any corrupt affection, but even and stayed. A cool head with a warm heart is an admirable composition. 2. By the good government of his tongue. (1.) A wise man will be of few words, as being afraid of speaking amiss: He that has knowledge, and aims to do good with it, is careful, when he does speak to speak to the purpose, and says little in order that he may take time to deliberate. He spares his words, because they are better spared than ill-spent. (2.) This is generally taken for such a sure indication of wisdom that a fool may gain the reputation of being a wise man if he have but wit enough to hold his tongue, to hear, and see, and say little. If a fool hold his peace, men of candour will think him wise, because nothing appears to the contrary, and because it will be thought that he is making observations on what others say, and gaining experience, and is consulting with himself what he shall say, that he may speak pertinently. See how easy it is to gain men's good opinion and to impose upon them. But when a fool holds his peace God knows his heart, and the folly that is bound up there; thoughts are words to him, and therefore he cannot be deceived in his judgment of men.