Proverbs 20:3

Pro 20:3 [It is] an honour for a man to cease from strife: but every fool will be meddling.

Ver. 3. It is an honour for a man to cease from strife.] To stint it rather than to stir it; to be first in promoting peace and seeking reconciliation, as Abraham did in the controversy with Lot. Memento - said Aristippus to Aeschines, with whom he had a long strife - quod cum essem natu maior, prior te accesserim. {a} Remember, said he, that though I am the elder man, yet I first sought reconciliation. I shall well remember it, said Aeschines, and while I live I shall acknowledge thee the better man, because I was first in falling out, and thou art first in falling in again. {b}

But every fool will be meddling.] Or, Mingling himself with strife; he hath an itching to be doing with it, to be quarrelling, brabling, lawing. Once it was counted ominous to commence actions and follow suits. {c} Now nothing more ordinary, for every trifle, treading upon their grass, or the like. This is as great folly as for every slight infirmity to take physic.

{a} Plutarch, de Cohib. Ira.

{b} Laer., lib. ii.

{c} Caesar, Com.

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_20:3

It is an honour for a man to cease from strife.

The law of honour

The rules of life by which men are ordinarily governed are the law of honour, the law of the land, and the law of God. It is the object of religious institutions and instruction to uphold the last of these as the supreme and universal rule. In doing this, it is sometimes necessary to bring the other two into a comparison with it, as standards of duty and right. There ought to be no opposition between the law of the land and the commandment of God, and no contradiction to either of them in the sentiment of honour. The word honour, in its original idea, signifies respect or praise. It is that tribute of good opinion, which attends a character thought to be commendable. It is the external expression of the respect which is conceived to be due. The man of true honour is the man of real desert--the man who has this sense of character because he is conscious that his integrity of purpose and uprightness of life give him a claim to the honour which is always rendered to such a character. His sense of honour is sense of desert, rather than desire of reputation. Proceeding from this origin, it will appear that the characteristic ideas comprised in the sentiment of honour are, self-respect and respect for others. Such a man, valuing himself on the dignity of his nature, which others have in common with himself, conducts himself toward them as he desires that others should do toward him, in the spirit of apostolic injunction, Honour all men. He thinks himself less disgraced by its omission on their part than on his own. He is rather ready to defer to others, agreeably to the other injunction, In honour preferring one another. He yields, in this spirit of mutual respect, something to his fellows beyond what he thinks it necessary to insist on receiving. It is thus a generous spirit: it always consults the feelings of others; desires their happiness; guards their reputation; shuns wrong toward any one as the first disgrace; strives for right as the chief honour. Taken in this sense, the sentiment in question is a suitable one for man, and seems to have been designed in the constitution as one of the guardians of his virtue. When thus enlisted on the side of right it becomes a high instinct, prompting to spontaneous rectitude, and causing an intuitive shrinking from whatever is unworthy and base. It contradicts no law of man, and is in harmony with the law of God. But, at the same time, from its intimate connection with what is personal in interest and feeling, it is greatly exposed to degenerate into a false and misguiding sentiment. And so it has, in fact, happened. Connecting itself with the notions of character which prevail by chance in the community, rather than with the rule of light and of God, it has erected a false standard of estimate, and kindled a light that leads astray. Thus honour comes to bear the same relation to virtue that politeness does to kindness; it is its representative; it keeps up the form and pretension when the principal is absent; and, for all the ordinary purposes of the superficial social system of the world, it is accounted quite as good as that which it stands for. This, then, is the first objectionable trait in the worlds law of honour as a rule of life; it is deceptive and superficial; it is a thing of appearance only, and not a reality. And from this the descent is natural and easy, down to the next ill quality. Setting the value which it does on appearance, it finds the object of right gained by seeming to be right; then the heinousness of wrong may be avoided by concealing the wrong. The man has learned to act, not with a view to doing right, but with a view to reputation--sometimes even for the appearance of having the reputation. Thus it appears that a man of worldly honour may be guilty of a certain degree of baseness and crime without inconsistency and without compunction, if he have but the skill to keep it from being known. It is not wonderful that it should soon follow from this that he may be guilty of certain sorts of baseness and crime openly, and yet not forfeit his reputation. And such is the fact. One may be a gambler to a certain extent, and actually ruin a friend and drive him to despair--yet no impeachment of his honour. He may be unprincipled in his expenditures, so that the poor whom he employs shall be unable to obtain of him their just dues; he may revel in luxury, while defrauding the mechanics and tradesmen on whose ingenuity and toil he lives--yet no impeachment of honour. He may be a known debauchee, trampling on the most sacred rights and affections of his own home; he may, by a process of deliberate, heartless cunning and fraud, bring down an humble beauty to hopeless disgrace and misery; he may be, on a very trivial offence, the murderer of his friend--yet not one nor all of these crimes, accompanied as they are with what is mean and base, takes from him his claim to be treated as a man of honour.

1. The spirit of worldly honour is thus evidently characterised by selfishness. Its fundamental idea is a reference to what the world will think of me; my reputation, my standing--how are they affected? What will secure them in the eyes of the world? Everything must give way to this paramount consideration. I must secure my own good name among those with whom I move, come what may. It is amazing what deeds are done in consequence!

2. It is equally distinguished for its jealousy. Selfishness is always jealous. It cannot have anything of sincere and generous confidence in others. The man whose rule of life is to refer everything to its bearing on its own reputation, to weigh all the words and looks of other men with a view to discover whether they sufficiently acknowledge his claims to consideration acquires thereby an unreasonable sensitiveness of feeling, nourishes an uneasy spirit of jealous suspicion, is annoyed by slight causes, and offended by trifling inadvertences.

3. Thus jealous and revengeful, it is not surprising that the system in question should be despotic also. Such tempers are always so. It rules with arbitrary, inexorable, uncompromising sway. It allows no wavering, no relenting, no appeal. The slave is not mere entirely deprived of his right over his own limbs and labour than the devotee of honour is deprived of a right to his own judgment in all things within her province. He is in the hands of the ministers of honour, and they allow him no retreat. He must go on by that rule which he has adopted. The terrors of disgrace and ruin await him if he draw back. And thus, willing or unwilling--like a victim to the sacrifice--he is led out and immolated on the altar at which he had been proud to worship. This is the consummation to which the system leads. The duel is its tribunal and its place of execution. Worthy close of the progress we have described! It is fit that what began in meanness should issue in blood. The pulpit, beneath which so many young men sit while forming the characters by which they are to influence their country and their fellow-men during many future years of active and public life, would be false to its momentous trust if, at such a moment as this, it failed to lift its warning cry; if it did not attempt to disabuse their minds of the delusive fascination with which the reckless spirit of worldly honour is too often invested. The halls of learning, where Philosophy teaches, and Science utters truth, and Christianity communicates the law of brotherhood and love, would be unworthy of their lofty place if they did not resound with the proclamation that all those great and deathless interests denounce and abhor the masked impostor that, under the name of honour, opens to the aspiring young the highway of sin and death. And therefore it is that I have sought to tear away its disguise and expose its deformity; therefore it is that I would bring forward in its place the true honour, founded in right--exercised in self-respect and respect for all--faithful to all trusts alike--fearing only God. Let the future men of our country hear, and make it theirs. (H. Ware, D. D.)

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

This is designed to rectify men's mistakes concerning strife. 1. Men think it is their wisdom to engage in quarrels; whereas it is the greatest folly that can be. He thinks himself a wise man that is quick in resenting affronts, that stands upon every nicety of honour and right, and will not abate an ace of either, that prescribes, and imposes, and gives law, to every body; but he that thus meddles is a fool, and creates a great deal of needless vexation to himself. 2. Men think, when they are engaged in quarrels, that it would be a shame to them to go back and let fall the weapon; whereas really it is an honour for a man to cease from strife, an honour to withdraw an action, to drop a controversy, to forgive an injury, and to be friends with those that we have fallen out with. It is the honour of a man, a wise man, a man of spirit, to show the command he has of himself by ceasing from strife, yielding, and stooping, and receding from his just demands, for peace-sake, as Abraham, the better man, Gen 13:8.

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

to cease from strife--or, better, "to dwell from or without strife," denoting the habit of life.

fool . . . meddling-- (Pro 17:14).

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 3. It is an honour for a man] The same sentiment as Pr 19:11.

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

(3) But every fool.—Self-willed person. (Comp. Pro_1:22.)

Will be meddling.—Or, rather, shewing his teeth: (Comp. Pro_17:14) thinking that his own personal dignity is at stake.

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

3. cease] For the same sense of the English word, refrain or stand aloof from, R.V., comp. Psa_37:8; Isa_1:16.

meddling] R.V.; Rather, quarrelling, R.V. See Pro_17:14, note.

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.

It is an honour for a man to cease from strife,.... As Abraham did, Gen 13:7; when engaged in a quarrel with his neighbour, or in a lawsuit, or in a religious controversy, especially when he finds he is in the wrong; and indeed, if he is in the right, when he perceives it is like to issue in no good, and is only about words to no profit, it is an honour to drop it;

but every fool will be meddling; with things he has no concern in, or is not equal to; yet will carry on the debate, though it is to his disgrace; see Pro 17:14.

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

Meddling - See Pro 17:14 note.

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

Reproaches. It is better not to commence a lawsuit, even when we are in the right, chap. xvii. 11. (Calmet) --- Plena victoria est ad clamantem tacere. (Val. Max.)

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).

To cease from strife; either to prevent it, or, if it be begun, to put an end to it; which, although proud and profane persons esteem dishonourable to them, is indeed their glory, because it is an evidence of their great wisdom and power over their passions, and of their respect and obedience to their sovereign Lord, in which their honour and happiness consists.

Will be meddling, to wit, with matters of strife; he is always ready to begin strife, and obstinate in the continuance of it.

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

3. Cease from — Or, keep aloof from, dwell apart from.

Every fool will be meddling — יתגלע, (yithgalla’h.) For a similar rendering of a cognate word see Pro_17:14; Pro_18:1. Zockler reads, “Breaketh forth:”

Miller, “Pushes recklessly on:” Stuart, “Involves himself:” Conant, “Gets angry.” Compare Pro_19:11.

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

It is an honour to a man to cease from strife; or better, as Delitzsch and others, to remain far from strife. A prudent man will not only abstain from causing quarrel, but will hold himself aloof from all contention, and thus will have due care for his own honour and dignity. How different is this from the modern cede, which makes a man"s honour consist in his readiness to avenge fancied injury at the risk of his own or his neighbour"s life! Septuagint, "It is a glory to a man to hold himself aloof from revilings." Every fool will be meddling. (see on Pro_17:14 Pro_18:1) Delitzsch, "Whoever is a fool showeth his teeth," finds pleasure in strife. Septuagint, "Every fool involves himself in such," as in ver. 1.

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

Meddling - Is always ready to begin strife, and obstinate in the continuance of it.

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

3 It is an honour to a man to remain far from strife;

But every fool showeth his teeth.

Or better: whoever is a fool quisquis amens, for the emphasis does not lie on this, that every fool, i.e., every single one of this sort, contends to the uttermost; but that whoever is only always a fool finds pleasure in such strife. Regarding התגּלּע, vid., Pro 17:14; Pro 18:1. On the contrary, it is an honour to a man to be peaceable, or, as it is here expressed, to remain far from strife. The phrase may be translated: to desist from strife; but in this case the word would be pointed שׁבת, which Hitzig prefers; for שׁבת from שׁבת means, Sa2 23:7, annihilation (the termination of existence); also Exo 21:19, שׁבתּו does not mean to be keeping holy day; but to be sitting, viz., at home, in a state of incapability for work. Rightly Fleischer: "ישׁב מן, like Arab. ḳ'ad ṣan, to remain sitting quiet, and thus to hold oneself removed from any kind of activity." He who is prudent, and cares for his honour, not only breaks off strife when it threatens to become passionate, but does not at all enter into it, keeps himself far removed from it.

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.)

The opposition of this precept to the maxim of the world proves it to be from God. A world of sin must always be a world of strife, because governed by "the wisdom that descendeth not from above," the parent of "strife, confusion, and every evil work." (Jas 3:14-16 .) And yet an evil world is a fine theater for the display of the grace of God, in the fruits of "the wisdom that is from above" — meekness, gentleness. (Jas 3:17-18 .) We have been before reminded, that "it is the glory of a man to pass over transgression" (Pro 19:11 ); here — to cease from strife. Many from the love of quiet, if not from a better motive, would overlook an injury. Yet if they were embroiled in strife, they would feel their honour at stake, not in ceasing from it, but in following it up, striking the last blow. Far more difficult is it to gather back the waters once let out, than to restrain them within their proper bounds. To "leave off contention,"†1 especially when we see that we are in the wrong; or — if in the right — that no good will come from it — this "is an high honour for a man, a noble triumph over the flesh."†2 Abraham thus ceased from strife by disinterested concession. (Gen 13:8-9 .) Isaac shewed himself a man of peace under the vexatious annoyance of the Philistines.( (Gen 26:17-31 .) The prophet "went his way," to prevent a further kindling of anger. (Jer 28:11 .) But how much more commonly is strife fed by the folly of man’s pride, than extinguished by a peaceful and loving spirit!†3 The meddling fool rushes into strife as his element:†4 and thus becomes a torment to himself, and a plague to those around him. To return "a soft answer" to "grievous words,"†5 and to keep out of the way of an angry person,†6 is the path of wisdom. To "put on meekness and long-suffering," and to "let the peace of God rule in our hearts" — these are the marks of "the elect of God," following the example of our Divine Master. (Col 3:12-15 .)

Footnotes:

†1 Pro 17:14. Indeed — as Schultens remarks — ’Solomon is here giving full significance to this former proverb, which however’ — he adds — ’considered by itself, strongly sets out the disgraceful and most dishonorable lust of quarreling.’

†2 Pro 16:32. Rom 12:21 .

†3 Jdg 8:1; Jdg 12:1 .

†4 Pro 18:6; 2Sa 10:1-14 ; 2Ki 14:8 .

†5 Pro 15:1.

†6 Pro 25:8.

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

v. 3. It is an honor for a man to cease from strife, to dwell and remain far from quarrels, neither to provoke nor to promote them; but every fool will be meddling, foolishly starting quarrels.

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

It is an honor

"It is honorable." This means that a person will be honored.

every fool jumps into an argument

This speaks of entering an argument quickly as if the argument were something the fool physically jumped into. AT: "every fool quickly gets into an argument" or "every fool is quick to join an argument" (See: Metaphor)

plow

to prepare land for planting

in autumn

"during the season for planting crops"

but will have nothing

This means that there will be nothing growing in his field for him to harvest. AT: "but will have nothing to harvest" (See: Assumed Knowledge and Implicit Information)

translationWords

honor

fool

harvest

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 honor for a man to refrain from quarreling To rest from quarrel.

and every fool who does not refrain from quarreling—his disgrace will be exposed.

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.