Proverbs 17:14

Pro 17:14 The beginning of strife [is as] when one letteth out water: therefore leave off contention, before it be meddled with.

Ver. 14. The beginning of strife is as when one lets out water.] It is easier to stir strife than stint it. Lis litem generat; as water, it is of a spreading nature. Do therefore here as the Dutchmen do by their banks; they keep them with little cost and trouble, because they look narrowly to them, and make them up in time. If there be but the least breach, they stop it presently, otherwise the sea would soon flood them.

“Fertur in arva furens cumulo, camposque per omnes

Cum stabulis armenta trahit.” - Virgil, Aeneid.

The same may fitly be set forth also by a similitude from fire; which if quenched presently, little hurt is done; as if not, "Behold how great a wood a little fire kindleth," saith Saint James. {Pro 3:5} If "fire break out but of a bramble, it will devour the cedars of Lebanon." {Jdg 9:15} Cover therefore the fire of contention, as William the Conqueror commanded the curfew bell.

Therefore leave off contention before it be meddled with.] Antequam commisceatur. Stop or step back, before it come to further trouble. Satius est recurrere quam male currere, better retire than run on, in those ignoble quarrels especially, ubi et vincere inglorium est et atteri sordidum, wherein, whether he win or lose, he is sure to lose in his credit and comfort. We read of Francis I, king of France, that, consulting with his captains how to lead his army over the Alps into Italy, whether this way or that way, Amaril, his fool, sprang out of a corner, where he sat unseen, and bade them rather take care which way they should bring their army out of Italy again. It is easy for one to interest himself in quarrels, but hard to be disengaged from them when he is once in. Therefore principiis obsta, withstand the beginnings of these evils, and "study to be quiet." {1Th 4:11} Milk quencheth wild fire. Oil, saith Luther, quencheth lime; so doth meekness strife.

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_17:14

The beginning of strife is as when one letteth out water: therefore leave off contention, before it be meddled with.

Strife and contention

Here contention seems to differ from strife, the former being more general, the latter more particular. Strife is by implication wholly forbidden, as being most mischievous; contention is regulated and ordered to be left off, in due time, before it be meddled with. Contending by reason and argument is frequently a duty recommended and practised by the best of men. But so soon as the contending parties refuse to hear reason, and proceed with heat and passion, then arises strife. Then every method made use of to carry a cause tends to widen the breach and inflame the adversaries. If the matter of the strife should only be unseasonable it may nevertheless prove mischievous and fatal by drawing men off from attending to things of the greatest importance to the public welfare, and by souring their temper, make union and concord impracticable. For the manner alone in which strife is usually carried on renders it impossible to be kept in due bounds. Even the end itself, for which the strife was at first begun, is neglected or forgotten. The parties engaged go on from skirmishes to battles, from the provoking of wrath to the drawing of blood. Would you avoid strife, and the mischiefs which naturally follow from it? Then leave off contention in due season: before it be meddled with, i.e., before the contention be too much diffused or blended with passion; or the parties proceed to open rupture and hostilities; or other persons mix themselves in the quarrel. Compare It is an honour for a man to cease from strife; but every fool will be meddling. The advice is so excellent and so necessary that one cannot but wish means might be found to put it in practice. When men of birth, education, and fortune are governed in all questions by the dictates of reason and divest themselves of all prejudice and passion, they soon reduce all their differences to an inconsiderable quantity, and settle in such a manner as candour and equity can approve. Let every one, then, in his sphere and station, endeavour to keep the unity of the Spirit in the bond of peace: to quench every spark of discord or strife. To bring this happy work to effect there is but one certain and never-failing method, which is this, to regulate our whole conduct by the Word of God, from whence we are instructed to practise every duty recommended by right, reason, and the best policy. (John Newcombe, D. D.)

The beginning of strife

The history of the French port of St. Valery, where William I embarked for the conquest of England in 1066, may well illustrate the truth that the beginning of strife is as the letting out of water. The success of the Norman enterprise did not prevent but occasioned the return of the tide of war after an interval of two centuries. Then during the Hundred Years War it was first burnt by the English, and then by Charles the Bad of Navarre. After that it was destroyed by Louis XI to keep it out of our hands, and in later years it was sacked by Leaguers, Royalists, and Spaniards, so that the historian of Abbeville says that history has failed to keep count of its disasters. (J. F. B. Tinling, B. A.)

Strife

Crabb makes a difference between discord and strife. He says, Discord evinces itself in various ways--by looks, words, or actions; strife displays itself in words, or acts of violence. Discord is fatal to the happiness of families; strife is the greatest enemy to peace between neighbours; discord arose between the goddesses on the apple being thrown into one assembly. Homer commences his poem with the strife that took place between Agamemnon and Achilles. The passages suggests three ideas concerning strife.

I. It is an evil of terrific progress. This strife spreads. One angry word leads to another, one act of resentment, will kindle a fire that may set a whole neighbourhood or a nation into conflagration. A drop of strife soon becomes a river, and the river a torrent.

II. It is an evil that should be checked. Therefore leave off contention. Every lover of his race and his God should suppress it. It is a desolating thing, it makes sad havoc in families, neighbourhoods, churches, nations.

1. Be inspired with the spirit of peace.

2. Maintain the character of peace.

3. Use the argument of peace. Thus he will check the spirit of strife.

III. It is an evil which can be easily checked at the beginning. You may mend the embankment with tolerable ease at the stage when it emits only a few oozing drops. The mightiest and most furious beasts of prey you can easily destroy at their birth; the most majestic and resistless river you can stop at its spring head. So it is with strife, in its incipient state you may easily crush it. Crush the upas in the germ, tread out the conflagration in the spark. (D. Thomas, D. D.)

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

Pro 17:14. The beginning of strife, &c. — “Those who begin a quarrel are like those who make a breach in a bank, and give an opening to the waters of a rapid river; which they can never be sure to stop before it produces the most fatal and calamitous events. This painting admirably represents the effects of lying and false reports, and supplies us with an excellent lesson to avoid the contagion, and prevent the beginnings of contentions:” see Calmet.

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

CRITICAL NOTES.—

Pro_17:14. Meddled with, rather “pours forth.”

MAIN HOMILETICS OF Pro_17:14

THE BEGINNING OF STRIFE

I. This moral pestilence is of great antiquity. It began with the angels who “kept not their first estate” (Jud_1:6), and from that far-distant period until now the universe has never been free from discord—good and evil have striven against each other, and strife has also reigned between those who are on the side of evil. There was strife between the first two human brothers born into this world, and since the day when Cain slew Abel because his own works were evil and his brother’s righteous, this terrible enemy of human happiness has been slaying his victims wherever men were to be found.

II. Strife is a thing of growth. There is a moment when the fire which will presently destroy a town is only a tiny spark which the breath of a child could extinguish,—the leak which at last sinks the vessel and sends a hundred brave men to a watery grave was once no larger than a pin-hole—and the breach in the dam through which a torrent of water rushes, leaving desolation behind it, begins with an opening through which not more than a few drops of water can force their way. So it is with strife. It does not attain to its full dimensions in a moment. The hatred in the heart which is the root of strife may be at first but a passing feeling, but if it is not overcome at its first appearance it grows in strength from day to day. And its outward manifestation in strife may begin with but a few angry words—an apparently trifling disagreement. But those who have indulged in it will presently find themselves in the grip of a giant—overmastered, and carried headlong by passion to crimes of which they once thought it impossible they could ever be guilty.

III. If the miserable effects of strife are to be avoided, it must be attacked in its beginnings. Seeing how disastrous are the effects of the leak in the ship, and how much desolation is caused by the ravages of fire or the bursting forth of pent-up water through its banks, it behoves all who are in any way responsible in these matters to be watchful for the first indications of mischief, and to put a stop to it before it gets beyond their power. And if a man would avoid being a party to a quarrel, he must watch narrowly the first risings of anger in his heart and take care that he never utters the first angry word. If the first remains unspoken, a second can never pass his lips; but if in an unguarded moment the angry feeling finds an outlet in angry speech, the speaker himself cannot tell where and how the mischief will end. It may go from words of strife to deeds of strife, and both will entail more misery upon their author than upon him who is the subject of them. The self-interest of every man ought to prompt him to check the beginnings of strife in himself and in others; it is so great an enemy to our social well-being that we are all as much interested in putting a stop to its ravages as we are in arresting the progress of a pestilential disease. But the children of God are specially called to this work. They are bound to be imitators of their Father in this matter, and He is “the God of peace” (Rom_15:33). All the plans and purposes of God have for their aim “peace on earth” (Luk_2:14), and His children ought to emulate His example. And they cannot do otherwise. They have been made partakers of the Divine nature (2Pe_1:4), and the nature of God is eminently peace-loving. If, therefore, a man has been born of God he must delight in social peace and harmony—he must recoil from strife and discord. It is peacemakers who shall be called “the children of God” (Mat_5:9), and “He that saith he is in the light, and hateth his brother, is in darkness even until now” (1Jn_2:9).

OUTLINES AND SUGGESTIVE COMMENTS

Man is a sociable-living creature, and should converse with man in love and tranquillity. Man should be a supporter of man; is he become an over-thrower? O apostasy, not only from religion, but also from humanity! The greatest danger that befalls man comes from where it should least come, from man himself. Lions fight not with lions; serpents spend not their venom on serpents; but man is the main suborner of mischief to his own kind.… God hath hewn us all out of one rock, tempered all our bodies of one clay, and spirited our souls of one breath. Therefore, saith Augustine, since we proceed all out of one stock, let us all be of one mind. Beasts molest not their own kind, and birds of a feather fly lovingly together. Not only the blessed angels of heaven agree in mutual harmony, but even the very devils of hell are not divided, lest they ruin their kingdom. We have one greater reason of love and unity observed than all the rest. For whereas God made not all angels of one angel, nor all beasts of the great behemoth, nor all fishes of the huge leviathan, nor all birds of the majestical eagle, yet he made all men of one man.—T. Adams.

We are but several streams issuing from one primitive source; one blood flows in all our veins; one nourishment repairs our decayed bodies; we are co-habitants of the same earth, and fellow-citizens of the same great commonwealth; and he that hates another detests his own most lively picture; he that harms another injures his own nature.… The heavenly angels, when they agree most highly to bless and to wish the greatest happiness to mankind, could not better express their sense than by saying, “Be on earth peace, and goodwill among men.”—Barrow.

It is easier to abstain from a contest than to withdraw from it.—Seneca.

Both the destructive elements—fire and water—illustrate the danger of the beginning of strife (chap. Pro_26:21). To neither element can we say, “Hitherto shalt thou come, but no further!” (Job_38:11).… Seldom when we have heard the first word, do we hear the last. An inundation of evil is poured in.… The bank is much more easily preserved than repaired.… For, as one strongly observed, “Man knows the beginning of sin, but who bounds the issues thereof?—Bridges.

Quietness is like a pleasant pond full of sweet fish sporting themselves up and down in it, and multiplying continually to a great increase; so in a quiet life men’s affairs do prosper, and their estate is increased to plenty and abundance, so that they bathe themselves in the comfort of it. But let the sluice be taken up, the fishes are quickly gone, the waters stay not until they be gone also, and nothing but mud and mire is left; and even so let the gap of contention be opened, all comforts flee away, and usually the estates sink lower and lower until it be dried up to beggary and misery. Make up, then, all breaches as soon as they appear, or rather keep all sound by watchfulness, so that no breach may appear. And let not the serpent get in his head, for, because the scales of his body stand the other way, it is not easy to get it out again; because the mind of thine adversary is made averse from thee, it is not easy to end a strife begun.—Jermin.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

17:14 opening a floodgate: Once a quarrel starts, it is very difficult to stop it; a dispute should be avoided if at all possible (see 10:12; 15:18; 16:28; 20:3; 22:10; 26:21).

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

Here is, 1. The danger that there is in the beginning of strife. One hot word, one peevish reflection, one angry demand, one spiteful contradiction, begets another, and that a third, and so on, till it proves like the cutting of a dam; when the water has got a little passage it does itself widen the breach, bears down all before it, and there is then no stopping it, no reducing it. 2. A good caution inferred thence, to take heed of the first spark of contention and to put it out as soon as ever it appears. Dread the breaking of the ice, for, if once broken, it will break further; therefore leave it off, not only when you see the worst of it, for then it may be too late, but when you see the first of it. Obsta principiis - Resist its earliest display. Leave it off even before it be meddled with; leave it off, if it were possible, before you begin.

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

letteth . . . water--as a breach in a dam.

before . . . meddled with--before strife has become sharp, or, by an explanation better suiting the figure, before it rolls on, or increases.

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 14. The beginning of strife is as when one letteth out water] As soon as the smallest breach is made in the dike or dam, the water begins to press from all parts towards the breach; the resistance becomes too great to be successfully opposed, so that dikes and all are speedily swept away. Such is the beginning of contentions, quarrels, lawsuits, &c.

Leave off contention, before it be meddled with.] As you see what an altercation must lead to, therefore do not begin it. Before it be mingled together, התגלע hithgalla, before the spirits of the contending parties come into conflict - are joined together in battle, and begin to deal out mutual reflections and reproaches. When you see that the dispute is likely to take this turn, leave it off immediately.

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

(14) The beginning of strife is as when one letteth out water.—The drops which ooze through a tiny hole in the bank of a reservoir soon swell into an unmanageable torrent; so from insignificant beginnings arise feuds which cannot be appeased. Solomon constructed large pools (Ecc_2:6) beyond Bethlehem, and is supposed to have brought the water from these by an aqueduct into Jerusalem.

Before it be meddled with.—The same expression is used at Pro_18:1; Pro_20:3. It probably means before (men) show their teeth, a metaphor from an angry dog.

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

14. letteth out water] by making ever so small a hole or fissure in a dam, or in the bank of a reservoir, such as Solomon himself constructed (Ecc_2:6).

“aggeribus ruptis cum spumeus amnis

Exiit, oppositasque evicit gurgite moles,

Fertur in arva furens cumulo, camposque per omnes

Cum stabulis armenta trahit.”—Virg. Aen. ii. 496–499.

be meddled with] The Heb. word occurs only here and in Pro_18:1, Pro_20:3, in which places the rendering of A.V. is: be meddled with, intermeddleth with, will be meddling. We must, however, render, there be quarrelling, R.V. or, it waxeth warm, Gesen.

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.

The beginning of strife is as when one letteth out water,.... As when a man makes a little hole in the bank of a river, or cuts a small passage in it, to let the water into an adjoining field; by the force of the water, the passage is widened, and it flows in, in great abundance, to the overflow and prejudice of the field; nor is it easily stopped: so a single word, spoken in anger, with some warmth, or in a way of contradiction, has been the beginning and occasion of great strife and contention. The words in the Hebrew text lie thus; "he that letteth out water is the beginning of strife" (o); which some understand of letting out water into another man's field, which occasions contentions, quarrels, and lawsuits; but the former sense is best: the Targum is,

"he that sheddeth blood as water stirreth up strifes;''

therefore leave off contention, before it be meddled with; cease from it as soon as begun; leave it off before it is well entered: or "before one mixes himself" (p) with it, or is implicated with it; got so far into it, that it will be difficult to get out of it: or "before thou strivest with any openly"; which sense the word has in the Arabic language, as Schultens (q) observes; that is, before you come to open words and blows, put an end to the contention; do not suffer it to proceed so far; since it cannot be known what will be the consequence of it: or rather, leave it off, as the same learned writer in his later thoughts, in his commentary on the place, by the help of Arabism, also renders it, "before the teeth are made bare": or shown, in quarrelling, brawling, reproaching, in wrath and anger.

(o) "qui aperit aquam, vel aperiens aquas (est) principium contentionis", Pagninus, Montanus. (p) "antequam sese immisceat", Junius & Tremellius. (q) Animadv. p. 931.

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

The figure is taken from the great tank or reservoir upon which Eastern cities often depended for their supply of water. The beginning of strife is compared to the first crack in the mound of such a reservoir. At first a few drops ooze out, but after a time the whole mass of waters pour themselves forth with fury, and it is hard to set limits to the destruction which they cause.

Before it be meddled with - literally, “before it rolls, or rushes forward.”

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

Water. It is scarcely possible to prevent the bad effects of detraction. Frequent quarrels have also risen on account of springs, Genesis xxvi. 20. --- Judgment. And gives up the cause, as being much more prudent, Matthew v. 25, 40.

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).

Letteth out water, by cutting the bank of a river, in which case the water quickly widens the breach, and breaks in with irresistible violence and fury, and causeth great mischief and destruction.

Leave off contention, before it be meddled with; avoid the occasions and prevent the beginnings of contention.

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

14. Strife — Discord, contention.

As when one letteth out — Better, as a breaking forth of, water. There may, at first, be but a small leak, but, unrepressed, it will widen and spread until it become difficult to control.

Leave off — Do not begin it; avoid it.

Before it be meddled with — The critics are by no means agreed about the exact sense of התגלע, (hithgalla’h,) rendered “meddled with.” Many give it the sense of pouring or rushing forth, or rolling onward. The metaphor of water confined in dams or reservoirs (so common in the East) breaking forth, at first by a small aperture, which, by the action and force of the water, still widens and deepens, is very striking and instructive. In such a case a little effort at first would arrest it, but, after it has attained full headway, it becomes uncontrollable, and, like a deluge, spreads desolation around. The general sentiment of the proverb is this: The less we have to do with contention the better, and, when it is begun, the sooner we can arrest it or desist from it, the better. See Heb_12:18.

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

The beginning of strife is as when one letteth out water. The small rift in the bank of a reservoir of water, if not immediately secured, is soon enlarged and gets beyond control, occasioning widespread ruin and destruction; so from small and insignificant causes, which might at first have been easily checked, arise feuds and quarrels which extend in a wide circle, and cannot be appeased. Palestine was largely dependent upon its reservoirs for the storage of water, perennial springs being of rare occurrence. The three pools of Solomon in the neighbourhood of Bethlehem, which were connected by channels with Jerusalem, are still to be seen in all their massive grandeur; and, indeed, every town had its reservoir, or tank, as we find in India at the present time. These receptacles had to be kept in good repair, or disastrous consequences might ensue. On the tendency of a quarrel to grow to a dangerous extent, a Bengal proverb speaks of "going in a needle and coming out a ploughshare." Vulgate, Qui dimittit aquam, caput est jurgiorum, which seems to mean that the man who needlessly lets the water of a cistern run to waste gives occasion to quarrels. But St. Gregory ("Moral.," 5:13), commenting on the passage, interprets differently: "It is well said by Solomon, "He that letteth out water is a head of strife." For the water is let out when the flowing of the tongue is let loose. And he that letteth out water is made the beginning of strife, in that, by the incontinency of the lips, the commencement of discord is afforded" (Oxford transl.). Probably, however, in the Latin, as in the Hebrew, the particle of comparison is suppressed, so that the clause means, "As he who lets out water, so is he who gives occasion to strife." Therefore leave off contention, before it be meddled with. The last word LGOtj is of doubtful interpretation. It occurs in Pro_18:1 and Pro_20:3, and is variously translated, "before it rushes forward," "before it grows warm," "before a man becomes wrathful." But Hitzig, Nowaek, and others take it to signify, "before men show their teeth," like angry dogs snarling at one another. The moralist advises men to subdue angry passions at once before they become exacerbated. The Vulgate seems to have quite mistaken the clause, translating, Antequam patiatur contumeliam, judicium deserit, which seems to mean that a patient, peace-loving man (in contrast with the irascible) avoids lawsuits before he is involved in a lasting quarrel. Septuagint, "The beginning (arch ) of justice gives power to words; but discord and contention lead the way to want." The Greek commentators see here an allusion to the clepsydra, the water clock which regulated the length of the speeches in a court of law; but the reference is by no means clear.

"The beginning of strife.

I STRIFE MAY HAVE A SMALL BEGINNING. It is not necessary to intend great mischief if a quarrel is to be started. One word of an unfriendly character may be enough to mar the peace of brethren. A single act of unkindness may be the beginning of discord, provoking retaliation, and so originating a long continued state of war. A quarrel may arise among very insignificant persons. It may be concerned with very unimportant questions. It may appear as a very slight affair tempest in a teacup.

II STRIFE CROWS WINES. The small hole in the dyke through which a little water oozes is worn by the escaping stream so that it becomes larger, and the larger it is the more water pours through it; and this, in turn, will tear still greater pieces from the banks. A little rift within the lute is the commencement of the mischief that will silence all the music. A dispute between two frontier officers may lead to a war between two nations. Thus the strife between a few grows into a quarrel between many persons.

III STRIFE GROWS MORE INTENSE. It not only involves more persons; it also becomes aggravated in its violence. Increasing in volume, it also grows in vehemence. The flood rushes with alarming velocity. The misunderstanding becomes a war. The coldness between friends turns into the bitterness of enmity. Anger degenerates into hatred.

IV STRIFE BECOMES UNCONTROLLABLE. It might be arrested in its early stage. A boy pressing his knee against the small hole in the dyke could hold back the trickling stream. But if the mischief is not checked in an early stage, "all the king"s horses" cannot arrest the mad career of the escaping river. An insignificant person may start a quarrel, which many wise and strong men will fail to allay. It is easier to be a war maker than a peace maker. Events grow too strong for the moat powerful energies of man.

V STRIFE ISSUES IN INCALCULABLE RESULTS. The flood pours down through the valley and over the plain, uprooting trees, devastating fields, deluging homesteads, drowning men and cattle. The mischief is enormous, and the course and extent of it cannot be measured beforehand.

No one can tell what harm may grow out of his meddlesome mischief making. A foolish person may mean to do no real harm, only to show a little passing spite. But he has let out the waters; the flood gates are open; the huge army of destruction is scouring the country. Amazed and aghast at the unexpected consequences of his folly, he would fain undo the reckless deed or stay its fatal consequences. But it is too late. Those consequences have passed beyond his reach. He can never tell how far the evil effects of what he has done may extend.

VI STRIFE SHOULD BE CHECKED IN ITS EARLIEST STAGE. It is best to avoid the very beginning of it. But if, unhappily, it has been started, it should be stayed at once. To nurse a quarrel is worse than to cherish a viper in one"s bosom. Fling it away and crush it, before it spawns a deadly brood of evil. The great human quarrel with heaven, begun in Eden, was like the letting out of waters. So is the soul"s quarrel with God. It is best to make peace at once, through repentance and contrition.

The growth of strife.

Experience shows us that

I STRIFE IS A GROWTH. It is as when one letteth out water; first it is the trickling of a few drops, then a tiny rill, then a stream, etc. So with strife; first it is a disturbing thought; then it becomes a warm or a hot feeling; then it utters itself in a strong, provoking word which leads to an energetic resentment and response; then it swells into a decided, antagonistic action; then it grows into a course of opposition, and becomes a feud, a contention, a war.

II THE GROWTH OF STRIFE IS A CALAMITY.

1. It is the source of untold and incalculable misery to many hearts.

2. It betrays several souls into feelings and into actions which are distinctly wrong and sinful.

3. It presents a moral spectacle which is grievous in the sight of Christ, the Lord of love.

4. It rends in twain that which should be united in one strong and happy circle the home, the family connection, the Church, the society, the nation.

5. It arrests the progress which would otherwise be made in wisdom and in worth; for it causes numbers of men to expend on bitter controversy and contention the energy and ingenuity they would otherwise expend on rendering service and doing good.

III OUR DUTY, OUR WISDOM, IS TO ARREST IT AT ITS BEGINNING. You cannot extinguish the conflagration, but you can stamp out the spark; you cannot stop the flow of the river, but you can dam the rill with the palm of your hand. You cannot heal a great schism, but you can appease a personal dispute; or, what is better, you can recall the offensive word you have yourself spoken; or, what is better still, you can repress the rising thought, you can call in to your aid other thoughts which calm and soothe the soul; you can remember him who "bore such contradiction of sinners against himself," who "as a sheep before her shearers is dumb, so he opened not his mouth," and you can maintain a magnanimous silence. When this is no longer possible, because the first inciting word has been uttered and resented, then let there be an earnest and determined effort to quell all heat in your own heart, and to pacify the one whose anger has been aroused. "Blessed are the peacemakers," etc. (see also Mat_5:25 Rom_12:18). C.

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

Letteth out - By cutting the bank of a river. Leave off - Avoid the occasions, and prevent the beginning of contention.

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

14 As one letteth out water is the beginning of a strife;

But cease thou from such strife ere it comes to showing teeth.

The meaning of this verb פּטר is certain: it means to break forth; and transitively, like Arab. faṭr, to bring forth from a cleft, to make to break forth, to let go free (Theodotion, ἀπολύων; Jerome, dimittit; Venet. ἀφιείς). The lxx, since it translates by ἐξουσίαν δίδωσι, thinks on the juristic signification, which occurs in the Chronicles: to make free, or to declare so; but here פּוטר מים (vid., regarding the Metheg at Pro 14:31) is, as Luther translates, one who tears away the dam from the waters. And ראשׁית מדון is not accus. dependent on פוטר, to be supplied (Hitzig: he unfetters water who the beginning of strife, viz., unfetters); but the part. is used as at Pro 10:17 : one who unfetters the water is the beginning of strife, i.e., he is thus related to it as when one... This is an addition to the free use of the part. in the language of the Mishna, where one would expect the infin., e.g., בּזורע (= בּזרע), if one sows, בּמזיד (= בּזדון), of wantonness. It is thus unnecessary, with Ewald, to interpret פוטר as neut., which lets water go = a water-outbreak; פוטר is meant personally; it represents one who breaks through a water-dam, withdraws the restraint of the water, opens a sluice, and then emblematically the proverb says: thus conditioned is the beginning of a strife. Then follows the warning to let go such strife (הריב, with the article used in the more elevated style, not without emphasis), to break from it, to separate it from oneself ere it reach a dangerous height. This is expressed by לפני התגּלּע, a verb occurring only here and at Pro 18:1; Pro 20:3, always in the Hithpa. The Targum (misunderstood by Gesenius after Buxtorf; vid., to the contrary, Levy, under the word צדי II) translates it at Pro 18:1; Pro 20:3, as the Syr., by "to mock," also Aquila, who has at Pro 20:3, ἐξυβρισθήσεται, and the lxx at Pro 18:1, ἐπονείδιστος ἔσται, and Jerome, who has this in all the three passages, render the Hithpa. in this sense, passively. In this passage before us, the Targ., as Hitzig gives it, translates, "before it heats itself," but that is an error occasioned by Buxtorf; vid., on the contrary, Levy, under the word קריא (κύριος); this translation, however, has a representative in Haja Gaon, who appeals for גלע, to glow, to Nidda viii. 2.

(Note: Vid., Simon Nascher's Der Gaon Haja u. seine giest. Thtig. p. 15.)

Elsewhere the lxx, at Pro 20:3, συμπλέκεται (where Jerome, with the amalgamation of the two significations, miscentur contumeliis); Kimchi and others gloss it by התערב, and, according to this, the Venet. translates, πρὸ τοῦ συνχυθῆναι (τὴν ἔριν); Luther, "before thou art mingled therein." But all these explanations of the word: insultare, excandescere, and commisceri, are etymologically inadmissible. Bertheau's and Zckler's "roll itself forth" is connected at least with a meaning rightly belonging to the R. גל. But the Arab. shows, that not the meaning volvere, but that of retegere is to be adopted. Aruch

(Note: Vid., p. 109, note.)

for Nidda viii. 2 refers to the Arab., where a wound is designated as יכולה להגּלע ולהוציא דם, i.e., as breaking up, as it were, when the crust of that which is nearly healed is broken off (Maimuni glosses the word by להתקלף, were uncrusted), and blood again comes forth. The meaning retegere requires here, however, another distinction. The explanation mentioned there by Aruch: before the strife becomes public to thee, i.e., approaches thee, is not sufficient. The verbal stem גלע is the stronger power of גלה, and means laying bare; but here, not as there, in the Mishna of a wound covered with a crust. The Arab. jal' means to quarrel with another, properly to show him the teeth, the Pol or the tendency-stem from jali'a, to have the mouth standing open, so that one shows his teeth; and the Syr. glaṣ, with its offshoots and derivatives, has also this meaning of ringi, opening the mouth to show, i.e., to make bare the teeth. Schultens has established this explanation of the words, and Gesenius further establishes it in the Thesaurus, according to which Fleischer also remarks, "גלע, of showing the teeth, the exposing of the teeth by the wide opening of the mouth, as happens in bitter quarrels." But הריב does not agree with this. Hitzig's translation, "before the strife shows its teeth," is as modern as in Pro 17:11 is the passion of the unfettered demon, and Fleischer's prius vero quam exacerbetur rixa renders the Hithpa. in a sense unnecessarily generalized for Pro 18:1 and Pro 20:3. The accentuation, which separates להתגלע from הריב by Rebia Mugrash, is correct. One may translate, as Schultens, antequam dentes stringantur, or, since the Hithpa. has sometimes a reciprocal signification, e.g., Gen 42:1; Psa 41:8 : ere one reciprocally shows his teeth, Hitzig unjustly takes exception to the inversion הריב נטושׁ. Why should not the object precede, as at Hos 12:1-14 :15, the נטוש, placed with emphasis at the end? The same inversion for a like reason occurs at Ecc 5:6.

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.)

Both the destructive elements — fire and water — illustrate the danger of the beginning of strife.†1 To neither element can we say — "Hitherto shalt thou come, and no further!" (Job 38:11 .) As well might we command the raging storm, as the uncontrolled passion — "Peace! be still." (Mar 4:39 .) The dam may restrain a large body of waters; but cut the sluices, and the letting out of water may be a sweeping inundation.†2 Thus fearfully has the beginning of strife issued in the murder of thousands;†3 and even in the desolation of kingdoms.†4

No less destructive is it in ordinary life. One provoking word brings on another. Every retort widens the breach. Seldom, when we have heard the first word, do we hear the last. An inundation of evil is poured in, that lays desolate peace, comfort, and conscience. Does not grace teach us the Christian victory, to keep down the expression of resentment, and rather to bear provocation than to break the bond of unity?

Truly it is a wise rule to stop the evil at the beginning. The bank is much more easily preserved than repaired. The breach once made, if it only let out a drop of water, is the beginning of an evil, the fruit of which cannot be calculated. How soon was the indignation of the ten apostles moved against the two; which, but for the immediate intervention of their Divine Master, might have been productive of serious issue! (Mat 20:24 .) For — as one strongly observed — ’Man knows the beginning of sin; but who bounds the issues thereof?’†5 Abraham nobly yielded in the contention with Lot, and the evil was stayed. (Gen 13:8-9 .) Paul and Barnabas — neither would yield; "and the contention was so sharp between them, that" — sad record! — "they departed asunder one from the other." (Act 15:39 .) Moses restrained himself in the rising provocation with his wife. Israel wisely refrained from contention with Edom in the churlish refusal of water.†6 David answered gently to his brother’s irritating suspicion.†7 He "was as a deaf man" to his enemies, who were seeking contention with him.†8 The prompt decision of the Apostles in the ministration of the widows, preserved the infant Church from a serious schism.†9 Under similar threatening circumstances, would it not be well to consider, whether we are contending for a shadow, or for substance? if the latter, whether it might not be rather an exercise of forbearance than an handle of dissension (Rom 14:1-23 .); or, if its importance justified the dissension (Gal 2:5 ), whether our judgment and conscience were fully and intelligently decided on the real principles involved. "Peace and holiness" are the main points we are commanded "to follow" (Heb 12:14 ); and so combined are they, that in vain can we expect to advance in holiness, except we "follow the things that make for peace."†10 In watching against the baneful issue of contention: be it well remembered, that the time to leave off is not when we see its worst, but its beginning; yea, before it be meddled with; restraining the first rising in ourselves; mortifying our own proud tempers, and cultivating our Master’s meek and self-denying spirit.†11

Footnotes:

†1 Pro 26:21. Jdg 9:19-20 . Jas 3:1-18 .

†2 See Virgil’s elegant picture, Æn. ii. 496-499.

†3 Jdg 12:1-6. 2Sa 2:14-27 .

†4 2Ch 10:14-16 ; 2Ch 13:17 ; 2Ch 25:17-24 .

†5 Francis Spira.

†6 Num 20:14-21.

†7 1Sa 17:28-29 .

†8 Psa 38:12-14.

†9 Act 6:1-4.

†10 Rom 14:19. Col 3:12-15 . Jas 3:18 .

†11 The following remarks from Mr. Burke are well worth consideration — ’The arms with which the ill dispositions of the world are to be combated, are moderation, gentleness, a little indulgence of others, and a great distrust of ourselves; which are not qualities of a mean spirit, as some may possibly think them; but virtues of a great and noble kind, and such as dignify our nature, as much as they contribute to our repose and fortune. For nothing can be so unworthy of a well-composed soul, as to pass away life in bickerings and litigations, in snarling and scuffling with every one about us.’ — Letter to Barry. Prior’s Life of Burke. See an admirable Proverbs in Paley’s Moral Philosophy (Book iii. Chatper vii.) — a work however not to be recommended without very many reserves, on account of its false philosophy and unsound principles.

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

v. 14. The beginning of strife is as when one letteth out water, as the breaking forth of waters through a dam or dike; one never knows to what proportions the flood will grow; therefore leave off contention before it be meddled with, cease before the mischief is set a-going; for, as in the case of a flood, one never knows how much damage will eventually be done.

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

The beginning of strife is like letting out water Whoever commences a quarrel is like one who opens a hole in the stone walls of a water canal, and the water goes out through it, and the hole becomes progressively wider; so does the quarrel constantly escalate.

and before you are exposed Before your shame is exposed, abandon the quarrel.

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.