Proverbs 15:18

Pro 15:18 A wrathful man stirreth up strife: but [he that is] slow to anger appeaseth strife.

Ver. 18. A wrathful man stirreth up strife.] Miscet lites, he mingleth strife with his meat, and feeds upon chafing dishes. Such troublesome guests Augustine forbade his table by these two verses written round about it -

“Quisquis amat dictis aliorum rodere famam,

Hanc mensam vetitam noverit esse sibi.” {a}

This is the worst music at meat that may be. But some men maledictis aluntur, ut venenis capreae. David met with such "hypocritical mockers in feasts," that most uncivilly "gnashed upon him with their teeth." {Psa 35:16} Hence much mischief many times ariseth. For, as Basil noteth, ira excitat rixam, vixa parit convicia, convicia ictus, ictus vulnera, et saepe vulnera mors consequitur: Wrath stirs up strife, strife causeth ill words, ill words draw on blows, bloodshed, and loss of life sometimes.

But he that is slow to anger appeaseth strife.] Is as busy to stint strife, as the other to stir it; brings his buckets to quench this unnatural fire between others, and puts up injuries done to himself, as Jonathan did when his father flung a javelin at him - he rose from table and walked into the field. David also, though provoked, yet he "as a deaf man heard not, and was as one dumb, in whose mouth there was no reproof." Such peaceable and peacemaking men are blessed of God and highly esteemed of men, when wranglers are to be shunned as perilous persons. "Make no friendship with an angry man," saith Solomon. {Pro 22:24} And they are not much to be regarded that with every little offensive breath, or disgraceful word, are blown up into rage, that will not be laid down without revenge or reparation to cure their credits.

{a} Possid. in vit.

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.

15:18 Controlling one’s anger is a sign of wisdom (see also Jas 1:19-20).

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

Here is, 1. Passion the great make-bate. Thence come wars and fightings. Anger strikes the fire which sets cities and churches into a flame: A wrathful man, with his peevish passionate reflections, stirs up strife, and sets people together by the ears; he gives occasion to others to quarrel, and takes the occasion that others give, though ever so trifling. When men carry their resentments too far, one quarrel still produces another. 2. Meekness the great peace-maker: He that is slow to anger not only prevents strife, that it be not kindled, but appeases it if it be already kindled, brings water to the flame, unites those again that have fallen out, and by gentle methods brings them to mutual concessions for peace-sake.

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

(Compare Pro 14:29; Pro 16:32).

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

18. strife … strife] Contention … strife, R.V., to indicate that the Heb. words are different.

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 wrathful man stirreth up strife,.... A man of a wrathful disposition, of a furious spirit, of an angry temper; that is under the power and dominion of such a passion, and indulges it, and takes all opportunities to gratify it; he stirs up strife and contention where there was none, or where it was laid; as a man stirs up coals of fire and raises a flame; see Pro 26:21. He stirs up strife in families, sets one relation against another, and the house in an uproar; he stirs up contentions in neighbourhoods, and sets one friend and neighbour against another, whence proceed quarrels and lawsuits: he stirs up strife in churches, breaks brotherly love, and causes animosities and divisions; he stirs up strife in kingdoms and states, whence come wars and fightings, confusion, and every evil work;

but he that is slow to anger appeaseth strife: a man of a quiet and peaceable disposition, possessed of the true grace of charity; who is not easily provoked, longsuffering, bears and endures all things; he allays the heat of anger; he quenches the coals of contention; he calms the storm and makes it quiet, as the word (o) signifies; he

"mitigates strifes raised,''

as the Vulgate Latin version renders it; he composes differences, reconciles the parties at variance, and makes all hush and still; and so prevents the ill consequences of contention and strife.

(o) "faciet quiescere", Pagninus, Montanus; "sedat", Mercerus, Michaelis; so Junius & Tremellius, Piscator, Gejerus; "sedabit", Schultens.

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

Stirreth up strife, because he is very apt both to give and to take all occasions of contention.

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

18. A wrathful man — Hebrew, a man of wrath.

Slow to anger — Long of nostril. (See note on Pro_14:17.) Anger makes quarrels; good nature quells them. Compare Pro_15:1; Pro_26:21; Pro_28:25; Pro_29:22.

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

A wrathful man stirreth up strife (contention). This clause recurs almost identically in Pro_29:22. (comp. also Pro_26:21 and Pro_28:25) He that is slow to anger appeaseth strife. (Pro_14:29) In the former clause the word for "contention" is madon, in the latter "strife" is rib, which often means "law dispute." It requires two to make a quarrel, and where one keeps his temper and will not be provoked, anger must subside. Vulgate, "He who is patient soothes aroused quarrels (suscitatas)." Septuagint, "A long suffering man appeases even a coming battle." "Regina rerum omnium patientia.

The LXX here introduces a second rendering of the verse: "A long suffering man will quench suits; but the impious rather awaketh them.

Vers. 18-23. Facets of moral truth.

Again flashing upon us, mostly in the light of contrast. As, indeed, from precious stones and false paste, up to the highest truths of the spirit, we can know nothing truly except by the comparison of its opposite.

I HASTE OF TEMPER AND LONG SUFFERING. (Ver. 18) Quarrelsomeness, irritable words (would that we could recall them!), a thousand stabs and wounds to the heart of our friend and to our own, the result of the former. For the latter, read the exquisite descriptions of the New Testament wherever the word "long suffering" occurs, and see the matchless beauty, and learn to covet the possession of that character the impress of God in human nature and those best gifts which belong to "the more excellent way.

II IDLENESS AND HONESTY. (Ver. 19) The way of the former beset with difficulty. Lazy people take the most trouble, in the affairs of the soul as in everything. The honest path is the only easy path in the long run. We must remember that it is a long run we have to pass over, and must make our choice accordingly. Life is no mere picnic or excursion. For amusement of the leisure hour we may strike into a by-path, but never lose sight of the high road of faith.

III PARENTAL JOY AND SORROW. (Ver. 20) On the whole, these are one of the best indices of a man"s character. A truly good parent may not understand his child, as Mary misunderstood Jesus; but at the bottom of the heart, when there is filial goodness there is parental sympathy and approval.

IV SPURIOUS JOY AND QUIET PERSISTENCE IN RIGHT. (Ver. 21) This is a good contrast. The fool is not content with saying or doing the foolish thing; he must needs chuckle over it and make a boast of it, often gaining applause for his mere audacity. But the man of true sense is content to forego the momentary triumph, and goes on his way. Ever to forsake the way we know to be right, even in momentary hilarity, brings its after sting.

V FAILURE AND SUCCESS IN COUNSELS. (Ver. 22) Wild tumultuous passion causes the former; and calm deliberation, the comparison and collision of many minds, brings about sound and stable policy. To lean upon one"s own weak will, to act in haste or under impulse, how seldom can a prosperous issue come of this! See how individuals rush into lawsuits, nations into war, speculators into bankruptcy, all for want of consultation and good advice. We need the impetus of enthusiasm, not less the direction of cool prudence; if one or the other factor be omitted, disaster must ensue.

VI SEASONABLE WORDS. (Ver. 23) We must consider not only the matter, but the manner, of our utterances. This requires "a mind at leisure from itself" to seize the happy opportunity, to refrain from introducing the jarring note, to turn the conversation when it threatens to strike on breakers. Oh, happy art! admirable and enviable in those that possess it, but cultivable by all who have the gentle heart. We cannot conceive that the conversations of Christ were ever other than thus seasonable. J.

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

Two proverbs of two different classes of men, each second line of which terminates with a catchword having a similar sound (וארך, וארח).

18 A passionate man stirreth up strife,

And one who is slow to anger allayeth contention.

Pro 28:25 and Pro 29:22 are variations of the first line of this proverb. The Pih. גּרה occurs only these three times in the phrase גּרה מדון, R. גר, to grind, thus to strike, to irritate, cogn. to (but of a different root from) the verb עורר, to excite, Pro 10:12, and חרחר, to set on fire, Pro 26:21, cf. שׁלּח, Pro 6:14. Regarding חמה, vid., Pro 15:1; we call such a man a "hot-head;" but the biblical conception nowhere (except in the Book of Daniel) places the head in connection with spiritual-psychical events (Psychologie, p. 254). Regarding ארך אפּים, vid., Pro 14:29; the lxx (which contains a translation of this proverb, and after it of a variation) translates μακρόθυμος δὲ καὶ τὴν μέλλουσαν καταπρᾳύνει, i.e., (as the Syr. render it) he suppresses the strife in its origin, so that it does not break out. But both are true: that he who is slow to anger, who does not thus easily permit himself to become angry, allayeth the strife which one enters into with him, or into which he is drawn, and that he prevents the strife, for he places over against provoking, injurious conduct, patient gentleness (מרפּא, Ecc 10:4).

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.)

18 A wrathful man†a stirreth up strife: but he that is slow to anger appeaseth strife.

This Proverb requires no explanation. But observe the principles of hatred and love, contrasted in active exercise. Some persons make it their occupation to sit by the fire, to feed and fan the flame, lest it be extinguished. An useful and friendly employment, were it a fire to warm. But when it is an injurious, consuming, and destructive element, it would seem difficult to discover the motive of these incendiaries (Pro 10:12 ; Pro 16:27-28 ; Pro 26:21 ), did we not read, that "out of the heart proceed evil thoughts, murders, wickedness, an evil eye, pride, foolishness." (Mar 7:21-22 .)

What then is the Christian’s exercise? Instead of stirring up, to appease, strife; to bring water, not fuel, to the fire; by "a soft answer to turn away wrath;"† by a yielding spirit to melt, subdue, and bring peace. (Gen 13:7-9 . Ecc 10:4 .) Let me remember, that I owe my very salvation to this attribute, slow to anger. (Psa 103:8 . 2Pe 3:15 .) And shall I not endeavour to imbue my profession with this lovely adorning, and to "be a follower of God, as his dear child, walking in love"? (Eph 5:1-2 .) Will not this temper of the gospel secure my earthly enjoyment of godliness? (Mat 5:5 .) Will it not also seal my title as a child of God? (Mat 5:9 .)

Footnotes:

†a ’A man of wrath. Heb. constantly indulging it; unwilling to put it away; a firebrand, Vir flagrantiæ.’ — Schultens. Compare Pro 29:22 .

†1 Pro 15:1. References.

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

v. 18. A wrathful man, one unable to keep his temper, stirreth up strife, his way of acting is bound to result in quarrels; but he that is slow to anger appeaseth strife, himself refusing to become excited and always making use of conciliatory speeches.

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

A man of wrath stirs up quarrel A man who has no control over his anger, to be slow to anger, stirs up quarrels.

but he who is slow to anger Who does not hasten to take revenge and to quarrel.

abates strife It ends and abates by itself.

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.