Proverbs 14:17

Pro 14:17 [He that is] soon angry dealeth foolishly: and a man of wicked devices is hated.

Ver. 17. He that is soon angry dealeth foolishly.] Alexander, in his hot blood, slew his dearest friend, whom he would have revived again with his heart blood.

“ Qui non moderabitur irae

Infectum velit esse dolor quod suaserit, et mens. ”

Rash anger differs from madness, saith Seneca, in nothing but in time only. See my "Common Place of Anger."

And a man of wicked devices is hated,] i.e., He that beareth a grudge intending revenge - as one that only wants, and therefore waits a fit time, as Absalom did for Amnon - this is a dangerous man, and deservedly detested of all. It is counted manhood - indeed it is doghood. The curs of Congo, they say, bite but never bark. Esau threatened Jacob. Tiberius lentus in meditando, ubi prorupisset, tristioribus dictis atrocia facta conungebat. The more he meditated revenge, the more did time and delay sharpen it; and the further off he threatened, the heavier the stroke fell; therefore he was generally hated as an odious miscreant.

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_14:17

He that is soon angry dealeth foolishly.

Anger restrained

In speaking recently of the power of Gods grace to quell our passions, Mr. Aitken told the story of a gentleman he knew in Liverpool, who, although a follower of the Lord Jesus, was cursed with a hasty and violent temper. It was a source of great grief to him, and in his helplessness he threw himself on the Lords hands to rid him of this demon which was marring his Christian happiness. He occupied a position of trust in the Custom House, and it was his duty each night to see that every door in the building was locked. One evening he had just gone through his work as usual and was well on his way homewards, when a boy came rushing after him and told him a man was locked up in one of the inner rooms of the Custom House. At the moment he felt anger rising in his throat, but, lifting up his heart to God, he returned with the boy. After unlocking room after room he came to the place where the man was, and found the poor fellow standing trembling, no doubt expecting an outburst of that temper which they all knew so well. The Customs officer approached the man smiling, and, stretching out his hand, told him not to mind the trouble he had given him. Thus does Gods grace enable us to quell our worst pensions.

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

Pro 14:17. He that is soon angry dealeth foolishly — His passion hurries him into many rash and foolish speeches and actions; and a man of wicked devices — One who, it may be, suppresses his passion, but designs and meditates revenge, watching for the fittest opportunities of executing it; is hated — Both by God and men; as being most deeply malicious, and like the devil, and most dangerous and pernicious to human society. The LXX. translate this verse, Οξυθυμος πρασσει μετα αβουλιας, ανηρ δε φρονιμος πολλα υποφερει, A hasty man acteth rashly, but a prudent man endureth many things: to which Houbigant’s translation is similar, He who is soon angry will deal inconsiderately; a considerate man will endure patiently.

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

14:17 Short-tempered people do not anticipate consequences before expressing anger. Schemers reflect, but they, too, are hated because of the evil that they do.

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

Hebrew, the man of imaginations.

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

Note, 1. Passionate men are justly laughed at. Men who are peevish and touchy, and are soon angry upon every the least provocation, deal foolishly; they say and do that which is ridiculous, and so expose themselves to contempt; they themselves cannot but be ashamed of it when the heat is over. The consideration of this should engage those especially who are in reputation for wisdom and honour with the utmost care to bridle their passion. 2. Malicious men are justly dreaded and detested, for they are much more dangerous and mischievous to all societies: A man of wicked devices, who stifles his resentments till he has an opportunity of being revenged, and is secretly plotting how to wrong his neighbour and to do him an ill turn, as Cain to kill Abel, such a man as this is hated by all mankind. The character of an angry man is pitiable; through the surprise of a temptation he disturbs and disgraces himself, but it is soon over, and he is sorry for it. But that of a spiteful revengeful man is odious; there is no fence against him nor cure for him.

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

He . . . angry--literally, "short of anger" (compare Pro 14:29, opposite idea).

man . . . hated--that is, the deliberate evildoer is more hated than the rash.

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 17. He that is soon angry] קצר אפים ketsar appayim, "short of nostrils:" because, when a man is angry, his nose is contracted, and drawn up towards his eyes.

Dealeth foolishly] He has no time for reflection; he is hurried on by his passions, speaks like a fool, and acts like a madman.

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

(17) Dealeth foolishly.—Does silly things, and makes himself an object of ridicule, but not of hatred; whereas the “man of (wicked) devices” is hated for his cold-blooded malice.

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

17. and] Rather, but. The comparison is between hasty anger leading to folly, and deliberate malice provoking hatred.

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.

He that is soon angry dealeth foolishly,.... A man that is quick and short, of a hasty spirit, and presently discovers anger and resentment in his face; he says and does many foolish things, which he afterwards is sorry for, and repents, and is ashamed of; and he is to be pitied and forgiven;

and a man of wicked devices is hated; one that hides his anger, covers his resentment, contrives schemes to revenge himself, and waits an opportunity to put them in execution, is justly hateful to God and men.

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

The contrast lies between two forms of evil. Hasty anger acts foolishly, but the “man of wicked devices,” vindictive and insidious, incurs all men’s hatred.

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

Folly. Wrath betrays us into great extravagances. --- Hateful. Hebrew also, "hateth" folly. Septuagint, "the prudent beareth much," Job v. 2. (Calmet)

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).

Dealeth foolishly; his passion hurries him into many rash and foolish speeches and actions.

A man of wicked devices, one who suppresseth his passion, but designeth and meditateth revenge, watching for the fittest methods and opportunities of executing it,

is hated, both by God and men, as being most deeply malicious, and like the devil, and most dangerous and pernicious to human society; whereas men that are soon angry give a man warning, and are quickly pacified, and therefore pitied and pardoned.

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

17. Soon angry — קצר אפים, (ketsar-appayim,) short of nostrils; the word primarily means nostrils, but tropically anger. The ancients conceived of anger as conspicuously expressed by the nostrils, the chief external organs of respiration. Thus, “short of nostrils” signified angry, or passionate, and “long of nostrils,” the opposite, slow to anger. The thought of the proverb is, that a passionate man is apt to act foolishly, but men may pity his weakness: whereas a man of deliberate evil intentions — a malicious man — is hated. Comp. Pro_15:1.

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

He that is soon angry dealeth foolishly. The contrast to the irascible, passionate man is seen in the man slow to anger (ver. 29; Pro_15:18). Such a one, in his haste and passion, does things which in calmer moments he must see are foolish and ridiculous. Says Euripides ("Hyp.," Fragm.) Exw gaterov. "Wiser is every man from passion freed.

"Be not angry," says the Talmud, "and you will not sin." Cato, "Dist.," 1:37"Ipse tibi moderare tuis ut parcere possis.

And a man of wicked devices is hated. The contrast is not between the different ways in which the two characters are regarded, as that one is despised and ridiculed, and the other hated; but two kinds of evil are set forth in contradistinction, viz. hasty anger and deliberate plotting against others. Septuagint, "The irascible man (oxuyumov ) acts without deliberation. but the prudent man endureth much." The Hebrew term, "man of devices," being ambiguous, the LXX takes it in a favourable sense, fronimov ; and they have a different reading of the verb.

Vers. 17, 29. See homily on Pro_16:32. C.

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

Foolishly - His passion hurries him into foolish speeches and actions. Wicked devices - One who suppresses his passion, but meditates revenge. Hated - Both by God and men.

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

This verse, as if explanatory of מתעבר, connects itself with this interpretation of the contrasts, corresponding to the general usus loquendi, and particularly to the Mishle style.

One who is quick to anger worketh folly,

And a man of intrigues is hated.

Ewald finds here no right contrast. He understands אישׁ מזמּה in a good sense, and accordingly corrects the text, substituting for ישׂנא, ישׁוּא (ישׁוּא), for he translates: but the man of consideration bears (properly smooths, viz., his soul). On the other hand it is also to be remarked, that אישׁ מזמה, when it occurs, is not to be understood necessarily in a good sense, since מזמה is used just like מזמות, at one time in a good and at another in a bad sense, and that we willingly miss the "most complete sense" thus arising, since the proverb, as it stands in the Masoretic text, is good Hebrew, and needs only to be rightly understood to let nothing be missed in completeness. The contrast, as Ewald seeks here to represent it (also Hitzig, who proposes ישׁאן: the man of consideration remains quiet; Syr. ramys, circumspect), we have in Pro 14:29, where the μακρόθυμος stands over against the ὀξύθυμος (אף or אפּים of the breathing of anger through the nose, cf. Theocritus, i. 18: καὶ οἱ ἀεὶ δριμεῖα χολὰ ποτὶ ῥινὶ κάθηται). Here the contrast is different: to the man who is quick to anger, who suddenly gives expression to his anger and displeasure, stands opposed the man of intrigues, who contrives secret vengeance against those with whom he is angry. Such a deceitful man, who contrives evil with calculating forethought and executes it in cold blood (cf. Psa 37:7), is hated; while on the contrary the noisy lets himself rush forward to inconsiderate, mad actions, but is not hated on that account; but if in his folly he injures or disgraces himself, or is derided, or if he even does injury to the body and the life of another, and afterwards with terror sees the evil done in its true light, then he is an object of compassion. Theodotion rightly: (ἀνὴρ δὲ) διαβουλιῶν μισηθήσεται, and Jerome: vir versutus odiosus est (not the Venet. ἀνὴρ βδελυγμῶν, for this signification has only זמּה, and that in the sing.); on the contrary, the lxx, Syr., Targum, and Symmachus incorrectly understand איש מזמות in bonam partem.

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.)

Different gradations of sin are here opposed to each other — the sudden passion and the deliberate purpose; the gust and the continuance of the storm. A hasty temper convicts us of foolishness before our fellow-men. (2Ki 5:11-13 .) What frightful mischief may be the consequence of an angry word! (Jas 3:5 .) How fearfully did the "man after God’s own heart" suffer the fire to burst out! (1Sa 25:21 .) Who then, with this example before us, will dare to relax the watch? But are these sins of temper matters of sorrow and humiliation? Does the remembrance of their cost to our crucified Friend exercise our constant watchfulness, and prayerful resistance? Is not our loving Father’s rod sometimes needful to bring conviction of their guilty foolishness? (Num 20:10-12 .) Oh, for a rich vouchsafement of that "charity, that is not easily provoked!" (1Co 13:5 .) ’Let us give our hearts no rest, until we have purged their gall, and tempered them with the sweetness and gentleness of our Lord and Savior.’†1

But sin grows from weakness to willfulness. ’The first makes a man contemptible; the second abominable.’†2 Wicked devices;†3 cherished malice;†4 one act preparing for another; almost aiming at the uttermost†5 — all this shews the true picture of man, "hateful, and hating one another."†6 Such a man is hated of God, as "an abomination."†7 Man holds him up to his righteous scorn.†8 Absalom’s pillar, the monument of his name, is to this day the object of universal contempt.†9 The hatred of Haman’s wicked devices is perpetuated from generation to generation. (Est 9:23-28 .) Why are these warnings, if we regard them not? Our dignity is our likeness to God! What shame and degradation must there be in this contrariety to him!

Footnotes:

†1 Daille on Col 3:8 . Compare Col 3:13 .

†2 Diodati.

†3 Psa 36:2-4; Psa 64:2-9 . Jer 5:26 .

†4 Gen 4:8; Gen 27:41 .

†5 2Sa 15:2-12 .

†6 Tit 3:3.

†7 Pro 6:16-18.

†8 Psa 52:2-7.

†9 Calmet mentions the habit of passing travelers throwing stones at Absalom’s pillar, to shew their hatred of a son’s rebellion against his father; and that now the accumulation of stones hides the lower part of the monument. This tradition is confirmed by recent travelers.

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

v. 17. He that is soon angry, losing his temper at the slightest provocation, dealeth foolishly, working only folly, with evil consequences to himself; and a man of wicked devices is hated, since he, with his malicious craft and hypocritical subtlety, is even more dangerous than he who flies into a passion at the slightest provocation.

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

is quick to become angry

"becomes angry quickly"

naive

inexperienced or immature

inherit foolishness

Here "inherit" represents having permanent possession of something. (See: Metonymy)

foolishness

The word "foolishness" is an abstract noun that represents foolish thinking and foolish actions.

prudent people

"wise people"

are crowned with knowledge

Here knowledge is spoken of as if it were a beautiful ornament worn on one's head, such as a turban with jewels. AT: "wear knowledge as a turban" (See: Metaphor)

translationWords

anger

fool

evil

inherit

know

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

A quick tempered man who hastens to avenge his anger.

and a man of sinful plots Thoughts of counsels of evil.

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.