Proverbs 12:16

Pro 12:16 A fool’s wrath is presently known: but a prudent [man] covereth shame.

Ver. 16. A fool’s wrath is presently known.] He hath no power over his passions. Hence פתי, a fool, and פתאם, suddenly, rashly, are from the same root. Like tow, he is soon kindled; like a pot, he soon boils; and like a candle whose tallow is mixed with brine, as soon as lighted he spits up and down the room. A fool uttereth all his mind. {Pro 29:11} The Septuagint render it, All his anger - θυμον. For, as the Hebrews well note in a proverb they have, A man’s mind is soon discovered, bekis, bekos, becoynos; - in loculis, in poculis, in ira; - in his purse, in his drink, in his anger. See my "Common Place of Anger."

But a wise man covereth shame.] By concealing his wrath, or rather by suppressing it when it would break forth to his disgrace, or the just grief of another. Ut fragilis glacies, occidit ira mora. {a} This was Saul’s wisdom; {1Sa 10:27} and Jonathan’s, when, incensed by his father’s frowardness, he went shooting; {1Sa 20:35} and Ahasuerus, when in a rage against Haman, he walked into the garden. The philosopher wished Augustus, when angry, to say over the Greek alphabet; Ambrose desired an angel’s authority; {Gal 1:8} Theodosius to repeat the Lord’s Prayer before he decreed anything.

{a} Ovid.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Pro_12:16

A fools wrath is presently known: but a prudent man covereth shame.

Wrath as shame

The wise man here uses a very observable word, to express wrath. He calls it shame, for it is a shame for a man to suffer his reason to, be tyrannised over by an unruly passion, which spreads deformity over his countenance, and hurries him on to expressions and actions more like those of one confined in bedlam than one who is supposed to have the use of his reason. A fool disgraces himself by giving way to the impetuous sallies of passion. He discovers his temporary madness by his pale countenance, his quivering lips, and his flashing eyes. But a prudent man covereth shame. When he finds his passions beginning to ferment, he does not give them full scope, but considers whether he does well to be angry, and how far it is lawful and safe for him to give way to this turbulent passion. He does not cover his wrath, that it may have time to work, and draw the powers of reason into its service, that it may break forth with more effect on another occasion--but covers it, that he may have time to suppress and destroy it, by considering its folly and wickedness, by meditating on the example and grace of Christ, and by fervent supplications for the support and assistance of the spirit of meekness. By such means as these the prudent man preserves his own honour, and covers the shame of his neighbour, who is likely to be gained by gentleness and meekness. (G. Lawson.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Pro 12:16. A fool’s wrath is presently known — By his rash words and indecent actions, whereby he exposes himself to shame; but a prudent man covereth shame — Either, 1st, The shame, reproach, or injury, done to him by others, which he conceals, and bears with patience: or, 2d, His own shame, to which the folly of rash anger would have exposed him.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

12:16 Keeping a level head allows a wise person to think clearly and avoid reactions that could cause a fight.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Which bridleth his affections.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Note, 1. Passion is folly: A fool is known by his anger (so some read it); not but that a wise man may be angry when there is just cause for it, but then he has his anger under check and direction, is lord of his anger, whereas a fool's anger lords it over him. He that, when he is provoked, breaks out into indecent expressions, in words or behaviour, whose passion alters his countenance, makes him outrageous, and leads him to forget himself, Nabal certainly is his name and folly is with him. A fool's indignation is known in the day; he proclaims it openly, whatever company he is in. Or it is known in the day he is provoked; he cannot defer showing his resentments. Those that are soon angry, that are quickly put into a flame by the least spark, have not that rule which they ought to have over their own spirits. 2. Meekness is wisdom: A prudent man covers shame. (1.) He covers the passion that is in his own breast; when his spirit is stirred, and his heart hot within him, he keeps his mouth as with a bridle, and suppresses his resentments, by smothering and stifling them. Anger is shame, and, though a wise man be not perfectly free from it, yet he is ashamed of it, rebukes it, and suffers not the evil spirit to speak. (2.) He covers the provocation that is given him, the indignity that is done him, winks at it, covers it as much as may be from himself, that he may not carry his resentments of it too far. It is a kindness to ourselves, and contributes to the repose of our own minds, to extenuate and excuse the injuries and affronts that we receive, instead of aggravating them and making the worst of them, as we are apt to do.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

prudent . . . shame--He is slow to denounce his insulters (Jam 1:19).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 16. A fool's wrath is presently known] We have a proverb very like this, and it will serve for illustration: -

A fool's bolt is soon shot.

A weak-minded man has no self-government; he is easily angered, and generally speaks whatever comes first to his mind.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(16) A fool’s wrath is presently known.—He cannot contain himself if he thinks himself slighted or injured; the “prudent man,” on the other hand, “covereth shame,” not noticing an insult at the time, but waiting for a convenient opportunity of telling the offender of his fault and bringing him to a better mind (Mat_18:15).

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

16. presently] Lit. in the (same) day. Comp. “Will they make an end in one (lit. the) day?” Neh_4:2 [Heb. 3:34]; αὐθημερόν, LXX.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

A fool's wrath is presently known,.... Having no command of himself, he cannot repress it, nor keep it in; no sooner is he provoked but he shows it in his countenance, and by his words and actions; it is to be seen in the fire of his eyes, in the frowns of his face, in the gnashing of his teeth, and in the stamping of his feet, as well as in the bitter expressions of his mouth: or "a fool's wrath in that day is known" (b); in the same day in which the provocation is given; yea, in the same hour, and in the same moment; he cannot defer showing it for the least space of time; or it is openly known, it is to be seen and observed by everyone: or thus, "a fool is presently known by his wrath" (c); see Ecc 7:9;

but a prudent man covereth shame; conceals his anger and resentment at any injury done him by words or actions, which if suffered to break out would bring shame and disgrace to him; or he covers the injury itself, the disgraceful words that are spoken of him, and the shameful actions done unto him; he puts up with the contempt that is cast upon him, and bears it patiently; takes no notice of the offence given him, and much less seeks revenge; in which he acts a prudent part, for by so doing he creates less trouble to himself, and gains more credit and reputation from others.

(b) "eo die quo irritatur", Tigurine version; "eodem die", Junius & Tremellius; so Banyus, Merceras, Gejerus. (c) "Cognoscitur ex ira sua", Munster.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

The “fool” cannot restrain his wrath; it rushes on “presently” (as in the margin, on the same day, however, uselessly. The prudent man knows that to utter his indignation at reproach and shame will but lead to a fresh attack, and takes refuge in reticence.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Wise. It is more difficult to repress, than to avoid anger. (St. Ambrose) --- To dissemble, so as to seek an opportunity of revenge, is not commended.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Is presently known, by his rash words and indecent actions, whereby he exposeth himself to shame.

Covereth shame; either,

1. The shame, or reproach, or injury done to him by others, which he concealeth and beareth with patience, and passeth by, as his duty and interest obligeth him to do. Or,

2. His own shame, to which the folly of rash anger would have betrayed him.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

16. A fool’s wrath (vexation) is presently known — Hebrew, the same day. He does not control his temper, but allows others to witness his provocation.

But a prudent man covereth shame — He does not appear to recognise the contempt with which he is treated, takes no notice of a slight or insult, and suppresses the desire to retaliate. Saul, though not a very wise man, once acted on this maxim. 1Sa_10:27.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

A fool"s wrath is presently ("in the day," auyhmeron ) known. A foolish man, if he is vexed, insulted, or slighted, has no idea of controlling himself or checking the expression of his aroused feelings; he at once, in the same day on which he has been incensed, makes his vexation known. A prudent man covereth concealethshame; takes no notice of an affront at the moment, knowing that by resenting it he will only make matters worse, and that it is best to let passions cool before he tries to set the matter right. (comp. Pro_20:22 Pro_24:29) Christ"s injunction goes far beyond this maxim of worldly prudence: "I say unto you that ye resist not evil;" "Unto him that smiteth thee on the one cheek, offer also the other"; (Mat_5:39 Luk_6:29) and it is certain that these maxims might be carried into practice much more than they are, even in the present state of society. Septuagint, "A clever man (panourgov ; callidus, Vulgate) concealeth his own disgrace." Corn. a Lapide quotes a Hebrew proverb which asserts that a man"s character is accurately discerned "by purse, by cup, by anger;" i.e. by his conduct in money transactions, under the influence of wine, and in the excitement of anger.

See homily on Pro_29:11. C.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Covereth - The shame, or injury done to him, which he conceals and bears with patience.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

The relations of the subject and the predicate are the same as in the preceding verse.

The fool makes known his vexation on the same day [at once],

On the contrary, the prudent man hideth the offence.

Very frequently in these proverbs the first line is only defined by the adducing of the second, or the second holds itself in the light of the first. A post-bibl. proverb says that a man is known by three things: by his כוס (his behaviour in drinking), his כיס (his conduct in money transactions), and his כעס (his conduct under deep inward excitement). So here: he is a fool who, if some injury is done to him, immediately shows his vexation in a passionate manner; while, on the contrary the prudent man maintains silence as to the dishonour that is done to him, and represses his displeasure, so as not to increase his vexation to his own injury. Passionless retaliation may in certain cases be a duty of self-preservation, and may appear to be necessary for the protection of truth, but passionate self-defence is always of evil, whether the injury which is inflicted be justifiable or unjustifiable. Regarding ערוּם, callidus, vid., p. 56; Schultens' comparison of the Greek γεγυμνασμένος is only a conceit in want of better knowledge. Regarding כּסה (only here and at Pro 12:23) with מכסּה, as שׁחר (only Pro 11:27) with משׁחר, vid., Ewald, 170a. בּיּום signifies on the self-same day = without delay, immediately, and is well translated by the lxx αὐθήμερον. With another object, 16b is repeated in 23a.

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

Let the tongue be ever under discipline. An unbridled tongue is the proof of an unrenewed heart. (Jas 1:26 ; Jas 3:2 .) But specially never let it be loose in a moment of wrath. How readily is the fool known by his wrath! He has no command of himself. On the first rising, he bursts out with an ungovernable impulse. (Pro 14:17, Pro 14:29 ; Pro 25:28 .) Truly is wrath called shame. For is it not a shame, that unruly passions should, as it were, trample reason under foot, disfigure even the countenance, and subjugate the whole man to a temporary madness? (Dan 3:19 .) What else were Saul’s unseemly sallies against David and Jonathan;†1 Jezebel’s boiling rage against Elijah;†2 Nebuchadnezzar’s unreasonable decree to kill his wise men, because they could not interpret his vision?†3

Yet far more painful is the sight of the fool’s wrath in the children of God; in Moses, the meekest of men;†4 in David, "the man after God’s own heart;†5 in "Asa, whose heart was perfect with God all his days."†6 Nothing more excites the scoff of the ungodly, than the sight of these gross ebullitions, which Divine grace ought to restrain. But what is "man in his best estate," left to himself! animated with the spirit of a wild beast! in that day he becomes an object of shame. (Pro 17:12 .)

Self-control, that covers the shame, and represses the rising fermentation, is true Christian prudence. (Pro 29:11 . Jdg 8:2-3 .) Even as a matter of policy, it is most commendable. (1Sa 10:27 .) But as a gracious principle, it is indeed a victory more honourable than the martial triumph (Pro 16:32 ; Pro 19:11 ; Pro 20:3 ); not only subduing our own spirit, but melting the hardness of our adversary. (Rom 12:18-21 .)

Do we feel our temper at any time ready to rise? Cry instantly to Him, who quiets the storm. (Mat 8:26 . Psa 65:7 .) Keep before our eyes his blessed example, "who, being reviled, reviled not again" (1Pe 2:23 ); and be what we behold. (2Co 3:18 .)

Footnotes:

†1 1Sa 18:10-11 ; 1Sa 19:9-11 ; 1Sa 20:30-34 .

†2 1Ki 19:1-2 .

†3 Dan 2:12-13.

†4 Num 20:10-11.

†5 1Sa 25:21-22 .

†6 2Ch 16:10 .

Charles Bridges, An Exposition of the Book of Proverbs (1846) — public domain. Text from a community e-Sword module.

v. 16. A fool’s wrath is presently known, his indignation breaks out suddenly, often without a careful examination of the difficulty which caused it; but a prudent man covereth shame, he exercises prudent self-control, he keeps his temper well in hand always.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

A fool’s anger is known within the day On the day he is angry, on that very day he lets his anger be known, for he starts a quarrel and berates his fellow in public, and his anger has no restraint. But the clever man conceals the shame and does not hasten to quarrel. And the Midrash Aggadah states: On the day the first man was created, his sin was known, but the Holy One, blessed be He, Who is clever, did not wish to destroy His creatures. He concealed his shame and postponed His decree from Adam’s day to His day, which is one thousand years.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.