Proverbs 19:11

Pro 19:11 The discretion of a man deferreth his anger; and [it is] his glory to pass over a transgression.

Ver. 11. The discretion of a man deferreth his anger.] Plato, when angry with his servant, would not correct him at that time, but let him go with Vapulares nisi irascerer, I am too angry to beat thee. A young man that had been brought up with Plato, returning home to his father’s house, and hearing his father chide and exclaim furiously, said, "I have never seen the like with Plato." {a} {See Trapp on "Pro 14:29"} Anger, by being deferred, may be diminished, so it be not concealed for a further opportunity of mischief, as Absalom’s towards Amnon, and Tiberius’s, who, the more he meditated revenge, the more did time and delay sharpen it. And the farther off he threatened, the heavier the stroke fell. {b}

And it is his glory to pass over a transgression.] Heb., To pass by it, as not knowing of it, or not troubled at it. Thus David was deaf to the railings of his enemies, and "as a dumb man, in whose mouth are no reproofs." Socrates, when he was publicly abused in a comedy, laughed at it. Polyagrus vero seipsum strangulabat, saith Aelian; but Polyagrus, not able to bear such an indignity, hanged himself. Augustus likewise did but laugh at the satires and buffooneries which they had published against him; and when the senate would have further informed him of them, he would not hear them. The manlier any man is, the milder and readier to pass by an offence. This shows that he hath much of God in him (if he do it from a right principle), who bears with our evil manners, {c} and forgives our trespasses, beseeching us to be reconciled. When any provoke us, we use to say, We will be even with him. There is a way whereby we may be not even with him, but above him, and that is, forgive him. Wink at small faults especially. Qui nescit dissimulare, nescit vivere.

{a} Seneca, De Ira, lib. iii. cap. 11.

{b} "Lentus in meditando ubi prorupisset," &c. - Tacit.

{c} ετροποφορησεν. {Act 13:18} [See the marginal reading in Authorised Version.]

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_19:11

The discretion of a man deferreth his anger.

Anger

If any vice is often reproved in the Word of God, you may be assured it springs prolific in the life of man. In this book of morals anger is a frequently recurring theme. Anger cannot be cast wholly out of man in the present state. On some occasions we do well to be angry. But the only legitimate anger is a holy emotion directed against an unholy thing. Sin, and not our neighbour, must be its object; zeal for righteousness, and not our own pride, must be its distinguishing character. Although anger be not in its own nature and in all cases sinful, the best practical rule of life is to repress it, as if it were. As usual in these laws of Gods kingdom, suffering springs from the sin, as the plant from the seed. The man of great wrath will suffer, although no human tribunal take cognisance of his case. A man of great wrath is a man of little happiness. The two main elements of happiness are wanting; for he is seldom at peace with his neighbour or himself. There is an ingredient in the retribution still more immediate and direct. The emotion of anger in the mind instantly and violently affects the body in the most vital parts of its organisation. When the spirit in man is agitated by anger it sets the life-blood flowing too fast for the safety of its tender channels. The best practical specific for the treatment of anger against persons is to defer it. Its nature presses for instant vengeance, and the appetite should be starved. To pass over a transgression is a mans glory. Looking unto Jesus is, after all, the grand specific for anger in both its aspects, as a sin and as a suffering. Its dangerous and tormenting fire, when it is kindled in a human breast, may be extinguished best by letting in upon it the love wherewith He loved us. (W. Arnot, D. D.)

Discretion

This is, strictly speaking, not a moral but an intellectual power. It is simply discernment; discernment and discretion are radically the same words, though east into different forms. Discernment is the ability to distinguish between things. A discreet man is a man who sees what is to his own interest, and acts accordingly. A mans discretion leads him to discern the men whom he may trust, as distinct from the men whom it is not safe to trust. A mans discretion is of immense service to him in the conduct of life; and if a man have little or no discretion he comes off very badly: he makes many blunders, sustains many losses, gets into many troubles, which a discreet man entirely escapes. Discretion is the main secret of secular success. But discretion can do some very questionable things. It is great in concealing facts. It is not a very noble property. A mans discretion nurses many old grudges, watching for the right occasion to pay them off. Discretion has a side of cunning and craft, and links with long-deferred anger and revenge. (Hugh Stowell Brown.)

Anger

If you will always be ready to go off like a loaded gun even by an accident, depend on it you will get into difficulty. (Scientific Illustrations.)

Anger controlled and uncontrolled

Anger is an affection inherent in our nature. It is, therefore, not wrong in itself; it is wrong only when it is directed to wrong objects, or to right objects in a wrong degree of amount and duration. Anger in itself is as holy a passion as love. Indeed, in its legitimate form it is but a development of love. Love indignant with that which is opposed to the cause of right and happiness. Albeit, like every affection of our nature, it is often sadly perverted, it not unfrequently becomes malignant and furious.

I. Controlled. The discretion of a man deferreth his anger; and it is his glory to pass over a transgression. The wise man is liable to the passion, and circumstances in his life occur to evoke it. Instead of acting under its impulse, he waits until its fires cool. It is said of Julius Caesar that when provoked he used to repeat the whole Roman alphabet before he suffered himself to speak; and Plato once said to his servant, I would beat thee but I am angry. It is noble to see a man holding a calm mastery over the billows of his own passions, bidding them to go so far and no farther. He who governs himself is a true king. We have anger here--

II. Uncontrolled. The text suggests two remarks in relation to uncontrolled anger.

1. It is sometimes terrible. The kings wrath is as the roaring of a lion. It is a lamentable fact that kings have shown less command over their evil tempers than have the ordinary run of mankind. Their temper, it is implied, affects the nation. Their anger terrifies the people like the roar of a lion; their favour is as refreshing and blessed as the dew upon the grass.

2. It is always self-injurious. A man of great wrath shall suffer punishment; for if thou deliver him, yet thou must do it again. Violent passions ever inflict their own punishment upon their unhappy subjects. They injure the body. It sets the blood flowing too quickly for its narrow channels. But it injures the soul in a variety of ways. Well does Pope say, To be angry is to revenge others faults upon ourselves. Anger is misery. Dr. Arnold, when at Laleham, once lost all patience with a dull scholar, when the pupil looked up in his face, and said, Why do you speak angrily, sir? Indeed I am doing the best I can. Years after he used to tell the story to his children, and say, I never felt so ashamed of myself in my life. That look and that speech I have never forgotten. (Homilist.)

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

Pro 19:11. The discretion of a man deferreth his anger — Defers the admission of anger, till he has thoroughly considered all the merits of the provocation, seen them in a true light, and weighed them in a just balance; and then defers the prosecution of it, till there be no danger of going into indecencies of speech or behaviour. Plato said to his servant, “I would beat thee if I were not angry.” And it is his glory to pass over a transgression — Not to revenge a wrong, or an affront, when he hath an opportunity. This is opposed to the perverse judgment of worldly men, who account it folly and stupidity not quickly to resent a provocation, and a dishonour and reproach not to revenge it.

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

CRITICAL NOTES.—

Pro_19:11. Discretion, or “intelligence.”

MAIN HOMILETICS OF Pro_19:11-12

TWO KINGS

I. The man who exercises despotic power over the destinies of his fellow creatures. The similitudes by which Solomon describes the power that is sometimes lodged in a kingly hand are very strong, and were more true in his day than they are in ours. The wrath of a despot is like the roaring of a lion because it is an indication of the destructive power that lies behind it. That roar is not an empty sound, for everyone who hears it knows that the savage beast can do more than roar—that he can tear in pieces the unfortunate victim of his wrath. If he could only roar men would listen unmoved, but they tremble because they know that his anger can find an outlet in a more terrible manner. There are men whose wrath, although it is fierce, does not fill its objects with any alarm—they know that the man’s anger can only find an outlet in words and that he is impotent to do them harm. But there are those whose anger can work terrible evil to its victims, and who have such forces at their command that a man may well fear to incur their wrath. There have been despots in the world to incur whose displeasure was like awaking the fury of a wild beast, and whose manner of repaying those who had offended them was more brutal than human. But men in such a position have as much power to bless as to curse. If they choose to exercise their prerogative in a kindly manner they can exercise an influence as reviving and as cheering as that of “the dew upon the grass.” Such an one can elevate his subjects both socially and morally by the enactment of wise laws, and in this sense can make a wilderness rejoice and blossom as the rose. Perhaps, however, the proverb more directly refers to the power of the king to exalt and promote his favourites—those who either by chance or by devotion to his interests become objects of his especial regard. If such men are poor the king’s favour can effect as great a transformation in their circumstances as the dew will upon a field scorched by the sun, and so long as that favour continues they are as continually and as liberally nourished as the grass is watered by the daily dew.

II. The man who can curb his anger and pardon an offence. Solomon was a king whose power was not inaptly described by the twelfth verse, but he had too much spiritual enlightenment to conceive that there was any true glory in it alone. He gives the palm to the man who can “rule his spirit,” and who can “pass over a transgression,” especially if that man has great power in his hand to visit the offender with punishment. If it is the glory of a man with limited influence to pardon an offender, it is much more glorious for a king to do so, because his wrath is able to exercise itself without being called to an account. This thought may be applied to the King of kings, to the Omnipotent Ruler of the universe. When Moses besought Him to show him His glory “He said, I will make all My goodness pass before thee, and I will proclaim the name of the Lord before thee,” and that name was, “The Lord, the Lord God merciful and gracious, long suffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity and transgression and sin.” (Exo_33:19; Exo_34:6.) For Homiletics on the same subject see on chap. Pro_14:29, page 386, and on chap. Pro_16:32, page 497.

OUTLINES AND SUGGESTIVE COMMENTS

If men, as they grow more sensible, forgive easier, and it is their honour or glory to “pass over an offence,” the implication is that thus it must be with the All-Wise. Complaint is foolish, for eternity will reveal that the Almighty took no pleasure in punishing us. “The commonest man,” literally “a man,” but a man under the title which, all through this book, as in Isa_2:9, distinguishes itself from another title, which means a man of the better sort. This gives two points of heightened emphasis:—First, even the commonest man thinks it well to forgive. How much more the Almighty! And, second, even the commonest man, when intelligent, forgives the easier: how much more the Great Intelligence? He who best understands His honour would not be likely to inflict punishment, unless where it was impossible that there should be a final escape (Pro_19:5).—Miller.

The monarch of the forest is a just comparison to the monarch of the land. “The lion hath roared; who will not fear?” The rocks and hills echo the terrific cry. The whole race of the animals of the forest are driven to flight, or petrified to the spot. Such is the king’s wrath in a land of despotism; reigning without law, above law, his will his only law; an awful picture of cruelty, tyranny, and caprice! Unlimited power is too much for proud human nature to bear, except with special grace from above.—Bridges.

Discretion is a buckler made of a cold, hard, smooth metal, and that which giveth the true temper to the metal is delay. For in all the ways of discretion delay holdeth it by the hand, it judgeth not without delay, it worketh not without delay, it is not angry without delay. The fiery darts that are thrown against it kindle not this metal hastily, the strokes of wrong and injury bruise not this metal easily; the apprehensions of a moved spirit fasten not easily upon it, the fury that assaulteth it slips off by a mild smoothess from it.—Jermin.

The only legitimate anger is a holy emotion directed against an unholy thing. Sin, and not our neighbour, must be its object. Zeal for righteousness, and not our own pride, must be its distinguishing character. The exercise of anger, although not necessarily sinful, is exceedingly difficult and dangerous.… Thus it comes about, that although anger be not in its own nature and in all cases sinful, the best practical rule of life is to represss it, as if it were. The holy might use it against sin in the world, if the holy were here, but it seems too sharp a weapon for our handling … The best practical rule for the treatment of anger against persons is to defer it. Its nature presses for instant vengeance, and the appetite should be starved. A wise man may indeed experience the heat, but he will do nothing till he cools again. When your clothes outside are on fire you wrap yourself in a blanket, if you can, and so smother the flame; in like manner, when your heart within has caught the fire of anger, your first business is to get the flame extinguished.… To pass over a transgression is a man’s “glory” … This is a note in unison with the Sermon on the Mount, and therefore at variance with most of our modern codes of honour. It has often been remarked that the Bible proves itself Divine by the knowlege of man which it displays; but perhaps its opposition to the main currents of a human heart are as clear a mark of its heavenly origin as its discovery of what these currents are.—Arnot.

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.

That is, to cover it by charity, and to do therein as may most serve to God’s glory.

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

A wise man will observe these two rules about his anger: 1. Not to be over-hasty in his resentments: Discretion teaches us to defer our anger, to defer the admission of it till we have thoroughly considered all the merits of the provocation, seen them in a true light and weighed them in a just balance; and then to defer the prosecution of it till there be no danger of running into any indecencies. Plato said to his servant, "I would beat thee, but that I am angry." Give it time, and it will cool. 2. Not to be over-critical in his resentments. Whereas it is commonly looked upon as a piece of ingenuity to apprehend an affront quickly, it is here made a man's glory to pass over a transgression, to appear as if he did not see it (Psa 38:13), or, if he sees fit to take notice of it, yet to forgive it and meditate no revenge.

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). This inculcation of a forgiving spirit shows that true religion is always the same (Mat 5:22-24).

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 11. It is his glory to pass over a transgression.] "No," says what is termed a man of honour; "he must meet me as a gentleman; I must have his blood, let God say what he will." O poor, dastardly coward! thou canst not bear the reproach of poor, flimsy, paltry fellows who ridicule thee, because thou hast refused to commit murder. Such laws should be put down by law; and the man that gives a challenge should be hanged, because he intends to commit murder.

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

(11) It is his glory to pass over a transgression.—In this he imitates a Greater. Comp. Mic_7:18; Rom_3:25; Mat_5:45.)

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

11. deferreth his anger] maketh him slow to anger, R.V.; ἐλεήμων ἀνὴρ μακροθυμεῖ, LXX. Comp. Isa_48:9, where the Heb. phrase is the same as here. The cognate Heb. phrase “slow to anger,” occurs frequently, e.g. Psa_103:8. Comp. Jas_1:19-20.

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 discretion of a man deferreth his anger,.... That he does not show it immediately; but takes time to consider of the offence given him, and makes use of a proper time to resent what is fit should be resented; he is a wise and discreet man that is slow to anger, Pro 14:29. He is most like to God, who is "longsuffering, abundant in goodness and truth", Exo 34:6; and it is to the honour of his "name" that he "defers his anger", and "refrains from" cutting off those that offend him, Isa 48:9;

and it is his glory to pass over a transgression; to forgive an offence committed; it is the duty and interest of a man to do so, and it is to his honour; as the contrary greatly reflects dishonour on him, and tends to his disgrace and reproach, if not to his ruin; see Mat 18:32.

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

Wrongs. The wise man is not vindictive or punctilious.

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).

This is opposed to the perverse judgment of worldly men, who account it folly and stupidity not quickly to resent a provocation, and a dishonour and reproach not to revenge it.

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

11. Deferreth his anger — Literally, lengthens his nose or nostrils; his discretion makes him slow to anger. For this peculiar Orientalism see Pro_14:17; Pro_14:29; Pro_15:1; Pro_15:18; Pro_16:32. It is often praiseworthy to pass over an insult, trespass, or offence.

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

The discretion of a man deferreth his anger; maketh him slow to anger. "A merciful man is long suffering," Septuagint; "The teaching of a man is known by patience," Vulgate. (See Pro_14:17, Pro_14:29) The Greek moralist gives the advice Nikhson orghzesyai kalwv. "Thine anger quell by reason"s timely aid.

The contrary disposition betokens folly. (Pro_14:17) It is his glory to pus over a transgression. It is a real triumph and glory for man to forgive and to take no notice of injuries offered him. Thus in his poor way he imitates Almighty God. (Mic_7:18, "Who is a God like unto thee, that pardoneth iniquity, and passeth by the transgression of the remnant of his heritage? he retaineth not his auger forever, because he delighteth in mercy Here it is discretion or prudence that makes a man patient and forgiving; elsewhere the same effect is attributed to love. (Pro_10:12 Pro_17:9) The Septuagint Version is hard to understand: To de kauchma autou epercetai paranomoiv , "And his glorying cometh on the transgressors;" but, taken in connection with the former hemistich, it seems to mean that the patient man"s endurance of the contradictions of sinners is no reproach or disgrace to him, but redounds to his credit and virtue. "Vincit qui patitur," "He conquers who endures.

Deferred anger.

I DEFERRED ANGER IS SAVED FROM FATAL ERROR. "Anger," says the familiar Latin proverb, "is a short madness." While it lasts a man loses full control of himself. Then he utters strong, hot words without weighing the meaning of them or considering how they may strike their object. He is tempted to hit out wildly, and to do far more mischief than he would ever approve of in calmer moments. The words and deeds of anger are but momentary; yet their fatal effects are irrevocable. These effects endure and work harm long after the fierce flame of passion out of which they sprang has died down into grey ashes of remorse. Inasmuch as it is not possible to reason calmly when under a fit of anger, the only safe expedient is to hold back and wait for a more suitable occasion of speaking and acting.

II DEFERRED ANGER WILL MOST PROBABLY BURN ITSELF OUT. Anger is like "A full-hot horse, who, being allow"d his way, Self-mettle tires him. (Shakespeare)

It is of the nature of anger to be more fierce than the occasion demands. Therefore it is to be expected that time for reflection will moderate it. Now, if it is modified by lime, its earlier excess is demonstrated, and it is made evident that delay saved us from disaster. For it is not simply the case that we tire of anger, that we have not energy enough to be perpetually angry, that well earned wrath expires of its own feebleness. The fact is we are all tempted to show needless auger against those who in any way injure us. Time may reveal unexpected excuses for their conduct, or lead us to see the better way of forgiveness. We do but need an opportunity to go into our chamber, and shut to the door, and pray to our Father in secret, to discover how wrong and foolish and dangerous our hasty wrath was, and to learn the wisdom of meekness and patience.

III DEFERRED ANGER MAY YET BE EXERCISED. There are circumstances under which we should do well to be angry; for, as Thomas Fuller says, "Anger is one of the sinews of the soul." Christ was "moved with indignation" when his disciples forbad the mothers of Israel to bring their children to him, (Mar_10:14) and he showed great anger against the hypocrisy of the Pharisees. It is not right that we should witness cruel injustice and oppression with equanimity. It may reveal a culpable weakness, cowardice, or selfishness in us for sights of wrong doing not to move us to anger. But such anger as is earned and needed by justice can bear to be reflected on. Even with this justifiable wrath haste may lead to disaster. Thus the violent explosion of popular indignation that follows the discovery of some foul crime or some grievous wrong is in great danger of falling into fatal blunders; sometimes it makes a victim of an innocent person, simply for want of consideration. There is no excuse for "lynch law." "The courts are open," and calm investigation and orderly methods will not lessen the equity of the punishment they deliberately bring on an offender. Justice is not to behave like a ravenous beast raging for its prey. There is room for calmness and reflection in connection with those great waves of popular indignation that periodically sweep over the surface of society. When the anger has been wisely deferred, and yet has been ultimately justified, its outburst is the more terrible; it is the flowing out of wrath "treasured up against the day of wrath." Dryden says"Beware the fury of a patient man.

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

11 The discretion of a man maketh him long-suffering,

And it is a glory for him to be forbearing toward transgression.

The Syr., Targum, Aquila, and Theodotion translate האריך אפו by μακροθυμία, and thus read האריך; but Rashi, Kimchi, and others remark that האריך is here only another vocalization for האריך, which is impossible. The Venet. also translates: Νοῦς ἀνθρώπου μηκυνεῖ τὸν θυμὸν ἑαυτοῦ; the correct word would be αὐτοῦ: the discretion (intellectus or intelligentia; vid., regarding שׂכל, Pro 3:4) of a man extends his anger, i.e., brings it about that it continues long before it breaks out (vid., Pro 14:29). One does not stumble at the perf. in view of Pro 19:7, Pro 18:8; Pro 16:26, and the like; in the proverbial style the fut. or the particip. is more common. In the synonymous parallel member, תפארתּו points to man as such: it is an honour to him to pass by a transgression (particularly that which affects himself), to let it go aside, i.e., to forbear revenge or punishment (cf. Arab. tjâwz 'aly); thus also the divine πάρεσις (Rom 3:25) is designated by Mic 7:18; and in Amo 7:8; Amo 8:2, עבד stands absol. for the divine remission or passing by, i.e., unavenging of sin.

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.)

What is anger, but temporary madness? To yield therefore to its paroxysm, to act without deliberation under its impulse, is to do we know not what, and what will surely bring work for repentance. (Pro 14:17, Pro 14:29 .) An interval between the inward rising and the outward manifestation of the anger is most important. The discretion of a man deferreth his anger. Mindful of his own infirmity, he will guard against indecent sallies of temper, taking time to weigh, and careful not to overcharge the offense.†1 An affront therefore is the test, whether he has discretion, or whether he is the slave of his own passion. The standard of common usage is — ’To be even, and to return one insult by another.’ The Christian standard is to be above; "not rendering railing for railing, but contrariwise blessing.†2

Again — To pass over a transgression — such is the proud folly of man’s judgment! is disgrace, want of courage and proper spirit. But Solomon, a wise man and a King, declares it to be weakness, not strength or greatness, to be able to bear nothing.†3 It is glory to pass over a transgression. So it must be, because it is likeness to God. What a motive! ’Let it pass for a kind of sheepishness to be meek. It is a likeness to him, that was "a sheep before the shearers, not opening his mouth." (Isa 53:7 .) It is a portion of his spirit.’†4

And what a pattern is his long-suffering with such willful daily, hourly, provocations! (Eph 4:31-32 . Col 3:13 .) If he create us anew, it must be, as before, in his own image. Forbearance and forgiveness will therefore take the place of resentment and malice. Moral strength may, in some men, curb the outward expression. But the poison lurks within. Forbearance from a pure motive, passing over transgression in free love, is a noble triumph of grace, most honorable to God, fraught with the richest spoils to our own souls.

Footnotes:

†1 Pro 16:32. Ecc 7:9 . Jas 1:19 . Compare 1Sa 10:27 . Even Heathen moralists acknowledge the value of this discretion. - ’I would have beaten thee, if I was not angry,’ - said the philosopher to his offending servant. Augustus under the impulse of anger was requested to repeat the alphabet, to give him time to cool. ’It is easier’ - as Seneca wisely observed - ’not to admit the passion, than, when admitted, to govern it.’ Justin Martyr, when asked what was Christ’s greatest miracle, named his so great patience in such great trials.

†2 1Pe 3:9 . The example of Joseph, Gen 45:4-15 ; Gen 50:21 . David, 1Sa 24:7-19 . Psa 35:7-14 ; Psa 38:12-14 . The prophet, 1Ki 13:4-6 . Mr. Scott justly remarks upon the identity of the Old Testament standard with that of Christ and his apostles, Compare Mat 5:38-42 ; Mat 18:21-22 . Rom 12:17-21, with Pro 25:21-22 .

†3 The Roman moralist could say: -

Infirmi est animi exiguique voluptas.

Juven. Sat. xiii. 190, 191.

†4 Leighton on 1Pe 3:3-4 .

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

v. 11. The discretion of a man deferreth his anger; if he always follows the dictates of prudence, he will delay his anger and show all due patience with the erring; and it is his glory, it adds to his honorable reputation, to pass over a transgression, not by condoning and ignoring it, but by keeping it from becoming public property, to be made a morsel of defaming tongues.

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

Discretion makes a person slow to anger

"A person who has discretion is slow to become angry"

Discretion

This means to know what should be done in a particular situation. See how you translated this word in Proverbs 1:4.

it is his glory to overlook

"it will bring him glory to overlook" or "others will consider it honorable if he overlooks"

to overlook

to forget on purpose

The wrath of the king is like the roaring of a young lion

Here the lion's roaring refers to attacking. The wrath of a king is compared to the unpredictable and dangerous attack of a young lion. AT: "The wrath of the king is as dangerous as the attack of a young lion" (See: Simile and Metonymy)

but his favor is like dew on the grass

The favor of the king is compared to the refreshing water that appears on grass in the morning. AT: "but his favor is refreshing like dew on grass" or "but his favor is refreshing like the dew on the ground in the morning" (See: Simile)

translationWords

glory

wrath

king

lions

favor

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

It is good sense for a man to be slow to anger Heb. האריך, like להאריך, to be slow. If he did so, it is good sense for him.

and it is his glory that he pass over his retaliations.

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.