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Proverbs 29:11
Verse
Context
Sermons
David Wilkerson
St. John Climacus
John Henry Jowett
Harmon A. BaldwinSummary
Commentary
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
11 All his wrath the fool poureth out; But the wise man husheth it up in the background. That רוּחו is not meant here of his spirit (Luther) in the sense of quaecunque in mente habet (thus e.g., Fleischer) the contrast shows, for ישׁבּחנּה does not signify cohibet, for which יחשׁכנּה (lxx ταμιεύεται) would be the proper word: רוּח thus is not here used of passionate emotion, such as at Pro 16:31; Isa 25:4; Isa 33:11. שׁבּח is not here equivalent to Arab. sabbah, αἰνεῖν (Imman., Venet., and Heidenheim), which does not supply an admissible sense, but is equivalent to Arab. sabbakh, to quiet (Ahron b. Josef: קטפיאון = καταπαύειν), the former going back to the root-idea of extending (amplificare), the latter to that of going to a distance, putting away: sabbakh, procul recessit, distitit, hence שׁבּח, Psa 89:10, and here properly to drive off into the background, synon. השׁיב (Fleischer). But בּאחור (only here with ב) is ambiguous. One might with Rashi explain: but the wise man finally, or afterwards (Symmachus, ἐπ ̓ ἐσχάτων; Venet. κατόπιν = κατόπισθε), appeaseth the anger which the fool lets loose; i.e., if the latter gives vent to his anger, the former appeases, subdues, mitigates it (cf. בּאחרנה, לאחור, Isa 42:23). But it lies still nearer to refer the antithesis to the anger of the wise man himself; he does not give to it unbridled course, but husheth it in the background, viz., in his heart. Thus Syr. and Targ. reading בּרעינא, the former, besides יחשּׁבנּה (reputat eam), so also Aben Ezra: in the heart as the background of the organ of speech. Others explain: in the background, afterward, retrorsum, e.g., Nolde, but to which compescit would be more appropriate than sedat. Hitzig's objection, that in other cases the expression would be בּקרבּו, is answered by this, that with באחור the idea of pressing back (of אחוּר) is connected. The order of the words also is in favour of the meaning in recessu (cordis). Irae dilatio mentis pacatio (according to an old proverb).
Jamieson-Fausset-Brown Bible Commentary
(Compare Pro 12:16; Pro 16:32). mind--or, "spirit," for anger or any ill passion which the righteous restrain.
John Gill Bible Commentary
A fool uttereth all his mind,.... At once; tells all he knows, all that is in his breast; whatever he thinks, and all that he intends to do; what or whom he loves or hates. Or, "a fool brings out all his wrath"; so the Targum, Septuagint, Syriac, and Arabic versions: he cannot restrain it, nor hide it; it breaks out at once, even all of it, and is soon known, as in Pro 12:16; but a wise man keepeth it in till afterwards; reserves his mind, and thoughts, and designs, to himself; and does not discover them until a proper opportunity offers, when to disclose them is most to advantage; or he restrains his wrath and anger, defers showing it to a proper time, when it may answer a better purpose, and he may do it without sin.
Matthew Henry Bible Commentary
Note, 1. It is a piece of weakness to be very open: He is a fool who utters all his mind, - who tells every thing he knows, and has in his mouth instantly whatever he has in his thoughts, and can keep no counsel, - who, whatever is started in discourse, quickly shoots his bolt, - who, when he is provoked, will say any thing that comes uppermost, whoever is reflected upon by it, - who, when he is to speak of any business, will say all he thinks, and yet never thinks he says enough, whether choice or refuse, corn or chaff, pertinent or impertinent, you shall have it all. 2. It is a piece of wisdom to be upon the reserve: A wise man will not utter all his mind at once, but will take time for a second thought, or reserve the present thought for a fitter time, when it will be more pertinent and likely to answer his intention; he will not deliver himself in a continued speech, or starched discourse, but with pauses, that he may hear what is to be objected and answer it. Non minus interdum oratorium est tacere quam dicere - True oratory requires an occasional pause. Plin. Ep. 7.6.
Tyndale Open Study Notes
29:11 Wise people learn to control their emotions; they remain calm even under stress.
Proverbs 29:11
The Flourishing of the Righteous
10Men of bloodshed hate a blameless man, but the upright care for his life. 11A fool vents all his anger, but a wise man holds it back.
- Scripture
- Sermons
- Commentary
The Restraining Power of the Holy Ghost
By David Wilkerson5.8K1:09:031SA 25:32PRO 15:1PRO 29:11MAT 6:33ROM 12:19EPH 4:26JAS 1:19In this sermon, the preacher discusses the story of David and Nabal from the Bible. David sends his men to Nabal's house during shearing time to ask for provisions for his hungry army. However, Nabal insults and mocks David's men. This angers David, and he decides to take revenge on Nabal and his household. But then, Abigail, Nabal's wife, intervenes and pleads with David not to shed blood and regret it later when he becomes king. Abigail's actions demonstrate the restraining power of the Holy Ghost.
Step 8 on Freedom From Anger and on Meekness.
By St. John Climacus0PRO 15:1PRO 16:32PRO 29:11GAL 5:22EPH 4:31COL 3:8JAS 1:19JAS 4:1St. John Climacus preaches about the destructive nature of anger and the importance of cultivating meekness and patience to overcome this passion. He emphasizes the need for self-examination, humility, and the practice of silence to achieve freedom from anger. St. John Climacus also highlights the dangers of harboring resentment, the healing power of forgiveness, and the transformative effects of living in community and enduring hardships with grace and love.
Clean and Unclean Anger
By John Henry Jowett0PRO 29:11MAT 5:44ACT 2:3EPH 4:26JAS 1:20John Henry Jowett preaches on the transformation and purification of anger, emphasizing the need to put away worldly anger fueled by envy, jealousy, and spite, and instead cultivate holy anger that seeks the good of others and the glory of God. He highlights how our anger reveals our character and questions whether it is ignited by personal grievances or noble empathy. Using the example of the Apostle Paul, he illustrates how holy anger is kindled by oppression and cruelty, devoid of impurity and as pure as the flame of oxygen, urging believers to seek the baptism of the Holy Ghost and fire.
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.
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
11 All his wrath the fool poureth out; But the wise man husheth it up in the background. That רוּחו is not meant here of his spirit (Luther) in the sense of quaecunque in mente habet (thus e.g., Fleischer) the contrast shows, for ישׁבּחנּה does not signify cohibet, for which יחשׁכנּה (lxx ταμιεύεται) would be the proper word: רוּח thus is not here used of passionate emotion, such as at Pro 16:31; Isa 25:4; Isa 33:11. שׁבּח is not here equivalent to Arab. sabbah, αἰνεῖν (Imman., Venet., and Heidenheim), which does not supply an admissible sense, but is equivalent to Arab. sabbakh, to quiet (Ahron b. Josef: קטפיאון = καταπαύειν), the former going back to the root-idea of extending (amplificare), the latter to that of going to a distance, putting away: sabbakh, procul recessit, distitit, hence שׁבּח, Psa 89:10, and here properly to drive off into the background, synon. השׁיב (Fleischer). But בּאחור (only here with ב) is ambiguous. One might with Rashi explain: but the wise man finally, or afterwards (Symmachus, ἐπ ̓ ἐσχάτων; Venet. κατόπιν = κατόπισθε), appeaseth the anger which the fool lets loose; i.e., if the latter gives vent to his anger, the former appeases, subdues, mitigates it (cf. בּאחרנה, לאחור, Isa 42:23). But it lies still nearer to refer the antithesis to the anger of the wise man himself; he does not give to it unbridled course, but husheth it in the background, viz., in his heart. Thus Syr. and Targ. reading בּרעינא, the former, besides יחשּׁבנּה (reputat eam), so also Aben Ezra: in the heart as the background of the organ of speech. Others explain: in the background, afterward, retrorsum, e.g., Nolde, but to which compescit would be more appropriate than sedat. Hitzig's objection, that in other cases the expression would be בּקרבּו, is answered by this, that with באחור the idea of pressing back (of אחוּר) is connected. The order of the words also is in favour of the meaning in recessu (cordis). Irae dilatio mentis pacatio (according to an old proverb).
Jamieson-Fausset-Brown Bible Commentary
(Compare Pro 12:16; Pro 16:32). mind--or, "spirit," for anger or any ill passion which the righteous restrain.
John Gill Bible Commentary
A fool uttereth all his mind,.... At once; tells all he knows, all that is in his breast; whatever he thinks, and all that he intends to do; what or whom he loves or hates. Or, "a fool brings out all his wrath"; so the Targum, Septuagint, Syriac, and Arabic versions: he cannot restrain it, nor hide it; it breaks out at once, even all of it, and is soon known, as in Pro 12:16; but a wise man keepeth it in till afterwards; reserves his mind, and thoughts, and designs, to himself; and does not discover them until a proper opportunity offers, when to disclose them is most to advantage; or he restrains his wrath and anger, defers showing it to a proper time, when it may answer a better purpose, and he may do it without sin.
Matthew Henry Bible Commentary
Note, 1. It is a piece of weakness to be very open: He is a fool who utters all his mind, - who tells every thing he knows, and has in his mouth instantly whatever he has in his thoughts, and can keep no counsel, - who, whatever is started in discourse, quickly shoots his bolt, - who, when he is provoked, will say any thing that comes uppermost, whoever is reflected upon by it, - who, when he is to speak of any business, will say all he thinks, and yet never thinks he says enough, whether choice or refuse, corn or chaff, pertinent or impertinent, you shall have it all. 2. It is a piece of wisdom to be upon the reserve: A wise man will not utter all his mind at once, but will take time for a second thought, or reserve the present thought for a fitter time, when it will be more pertinent and likely to answer his intention; he will not deliver himself in a continued speech, or starched discourse, but with pauses, that he may hear what is to be objected and answer it. Non minus interdum oratorium est tacere quam dicere - True oratory requires an occasional pause. Plin. Ep. 7.6.
Tyndale Open Study Notes
29:11 Wise people learn to control their emotions; they remain calm even under stress.