Proverbs 21:14

Pro 21:14 A gift in secret pacifieth anger: and a reward in the bosom strong wrath.

Ver. 14. A gift in secret pacifieth anger.] That is, say some, Alms rightly performed {Mat 6:1} pacifieth God’s displeasure - compare Dan 4:27; and the Jews at this day write this sentence of Solomon (in an abbreviation) upon their alms box. {a} This sense suits well with the previous verse; but I conceive the wise man’s drift here is to show how prevalent gifts are, if closely conveyed especially - which takes away the shame of open receiving - and what a pave they have to an amicable reconciliation. Thus Jacob pacified Esau; Abigail, David; Hezekiah, the Assyrian that came up against him. {2Ki 18:24-25} Howbeit this doth not always do the deed. Our chronicler tells us that the Lady de Bruse had, by her virulent and railing tongue, more exasperated the fury of King John, whom she reviled as a tyrant and a murderer of her husband, than could be pacified by her strange present - viz., four hundred kine and one bull, all milk-white, except only the ears, which were red - sent unto the queen. {b} {See Trapp on "Pro 17:8"}

{a} Buxtorf., Synag. Jud.

{b} Speed, p. 572.

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 21:14. A gift — Bestowed on a person offended and angry with us, as the following words show; in secret — That is, given in secret, which makes it more acceptable; for gifts openly given savour of ostentation in the giver: and cause some shame to the receiver; pacifieth anger — Removes all resentment, and conciliates love; and a reward in the bosom — Secretly conveyed into the bosom; strong wrath — Will extinguish that wrath which was thought implacable.

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

MAIN HOMILETICS OF Pro_21:14

THE PACIFICATION OF ANGER

I. Human anger is an evil to be avoided. Even the anger of a righteous man exposes the object of it to danger. David had good reason to be angry with Nabal, but his anger, though it was the anger of a man just in the main, so nearly overmastered him for the time as to lead him to meditate a very bitter revenge. For even righteous indignation has a tendency to run into unrighteous action, as in the case of Esau and Jacob. The elder brother had just cause to be angry with the younger for his meanness and deceit, but lawful displeasure soon degenerated into an unlawful purpose, and Jacob had to flee for his life. If, then, even the anger of the righteous man is to be feared because it may lead him to visit the offender with justice without mercy, much more is the anger of the unrighteous man likely to lead him to extreme measures, and the anger of either is an evil to be avoided when it can be done without sin.

II. Gifts may appease human anger. This proverb does not, we think, refer to bribery but to lawful tokens of goodwill, and of a desire to be reconciled—to gifts by which we seek to make some atonement for a wrong done. Such were the presents which Jacob offered to Esau, and Abigail to David. A bribe is a gift offered to a third person who is to judge between the parties at strife, but the gift here is from the offender to the person offended.

OUTLINES AND SUGGESTIVE COMMENTS

A gift in itself is gracious, but if it be secretly given it is yet more acceptable; for privy bestowing taketh away the blush of open receiving. When as then a present shall even so closely be conveyed unto the receiver as that it shall covertly be put into his bosom, then it will be most welcome and even forcible.—Muffett.

“Have gifts,” says a judicious writer, “such a powerful influence to disarm resentment? Then let no man plead, in apology for the fury of his passions, that he is not able to conquer them. If money can conquer them, shall reason, and the fear of God, and the command of Christ, be too weak to bridle them? Surely the commandments of God our Saviour have too little authority with us, if they have less influence upon our spirits than gold and jewels have upon the spirits of almost all men.”—Wardlaw.

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.

To do a pleasure to the angry man pacifieth him.

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

Here is, 1. The power that is commonly found to be in gifts. Nothing is more violent than anger. O the force of strong wrath! And yet a handsome present, prudently managed, will turn away some men's wrath when it seemed implacable, and disarm the keenest and most passionate resentments. Covetousness is commonly a master-sin and has the command of other lusts. Pecuniae obediunt omnia - Money commands all things. Thus Jacob pacified Esau and Abigail David. 2. The policy that is commonly used in giving and receiving bribes. It must be a gift in secret and a reward in the bosom, for he that takes it would not be thought to covet it, nor known to receive it, nor would he willingly be beholden to him whom he has been offended with; but, if it be done privately, all is well. No man should be too open in giving any gift, nor boast of the presents he sends; but, if it be a bribe to pervert justice, that is so scandalous that those who are fond of it are ashamed of it.

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

The effect of bribery (Pro 17:23) is enhanced by secrecy, as the bribed person does not wish his motives made known.

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

(14) A gift in secret.—Comp. Abigail and David (1Sa_25:18).

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

14. pacifieth] The Heb. word occurs only here, and scholars, both ancient and modern, are divided between pacifieth (A.V. and R.V. text), turneth away, or bendeth (ἀνατρέπει, LXX.; frangit, Syr.; bendeth, R.V. marg.), and extinguisheth (extinguit, Vulg.); the word in this last case being regarded as synonymous with the similar word rendered quenched (of God’s anger), Jer_7:20. Both renderings are admissible, but the former is to be preferred.

a reward] Rather, a present, R.V., as the same Heb. word is rendered in Pro_6:35, Pro_17:8, A.V.

in the bosom] brought in the folds of the garment from which it is drawn out stealthily and presented, see Pro_17:23.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

A gift in secret pacifieth anger,.... Appeases an angry man; humbles and "brings his anger down" (y), as Aben Ezra and Gersom observe the word signifies; which before rose very high, and showed itself in big words and disdainful looks, as proud wrath does; or extinguishes it, as the Targum and Vulgate Latin version render it, and very fitly. Anger is a fire in the breast; and a restraining or causing it to cease is properly expressed by an extinguishing of it: this a gift or present does, as it did in Esau from Jacob, in David from Abigail; but then it must be secretly given, otherwise it may more provoke; since it may show vanity in the giver, and covetousness in the receiver; and the former may have more honour than the latter. Some understand this of a gift for a bribe to a judge, to abate the severity of the sentence; and others of alms deeds to the poor, to pacify the anger of God (z): Jarchi interprets it of alms; and the Jews write this sentence upon the poor's box, understanding it in this sense; but the first sense is best;

and a reward in the bosom strong wrath: the same thing in different words; the meaning is, that a reward or gift, secretly conveyed into the bosom of an angry man, pacifies his wrath, when at the greatest height. The Septuagint, Syriac, and Arabic versions, understand it in a quite different sense, of a gift retained in the bosom, and not given, and render it thus, "he that spareth gifts stirreth up strong wrath".

(y) "deprimit", Piscator; so some in Mercerus; "subigit", Cocceius; "pensat nasum", Schultens. (z) "Munera (crede mihi) placant hominesque deosque", Ovid. de Arte Amandi, l. 3.

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

Bosom. In private. (Calmet) --- They put all valuable things in the bosom. (Haydock)

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).

A gift, to a person offended and angry with us, as the following words show.

In secret; which makes it more acceptable; for gifts openly given savour of ostentation in the giver, and cause some shame or contempt to the receiver.

In the bosom; secretly conveyed into his bosom. See Poole "Pro 17:8", See Poole "Pro 18:16".

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

14. A gift… pacifieth — Subdues, allays, or diverts. The proverb only states a fact, without approving or condemning. It is presumed to refer to lawful presents, not to bribes. Compare Pro_17:8; Pro_17:23; Pro_18:16; Pro_19:6. The Septuagint reads the latter clause: “But he that forbears to give, stirs up strong wrath.”

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

A gift in secret pacifieth anger. We have had above various maxims about bribes and presents; e.g. Pro_17:8, 23 18:16. The word translated "pacifieth" is from the apax legomenon verb hpke, "to turn away," "avert." Septuagint, anatrepei ; Vulgate, extinguit; Venetian, kamqei . A gift offered secretly to one incensed, whether personal enemy, judge, or prince, averts the consequences of the offence. The next hemistich is parallel in meaning. And a reward (present) in the bosom strong wrath. A present kept handy in the bosom of the petitioner"s garment, ready to be transferred at a fitting moment, as experience proves, calms the most violent wrath. Septuagint, "He that is sparing of gifts amuses strong wrath.

Vers. 14-17. Lights and shades of the earthly scene.

I THE POWER OF GIFTS. (Ver. 14) They are neither good nor evil in themselves, but may be employed for good or evil ends. Let us make a good use of this text. We learn that gifts should be quiet, unobtrusive, unobserved; and the same is true of all acts of kindness which are real gilts from the heart. They should neither irritate pride nor depress independence. By such little attentions and marks at love, how much evil may be warded off, how many asperities of temper or circumstance may be soothed!

II DELIGHT IN OR DISGUST FOR RIGHT CONDUCT. (Ver. 15). There is no joy in the world to be compared for depth and purity to that of the good conscience; no exercise that brings so much health and pleasure as acting rightly and doing good. But the corrupt mind of evil men can take no delight in looking at goodness, in contemplating pure and noble conduct. For the consequences can only be the judgment and punishment of their own iniquity.

III THE END OF ALL MORAL OBSERVATIONS. (Ver. 16) One of the most solemn passages of the Bible. Taken literally or figuratively, of the present or of the future, they contain a statement, a prophecy, a fact. The wicked and unrepentant pass into a night without the hope of a sunrise to follow.

IV THE END OF IDLE AND FRIVOLOUS MIRTH. (Ver. 17) He that will squander more than his plough can earn must utterly waste. (RAPC Sir 3:3) Magnum vectigal est parsimonia, or "Economy is income;" "Waste not, want not." "Better than merry Nineveh" is recorded as an old proverb. J. (see Zep_2:15)

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

In secret - Which makes it more acceptable. In the bosom - Secretly conveyed into the bosom.

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

14 A gift in secret turneth away anger;

And a bribe into the bosom violent wrath.

Hitzig reads with Symmachus, the Targ., and Jerome, יכבּה, and translates: "extinguishes anger;" but it does not follow that they did read יכבה; for the Talm. Heb. כּפה signifies to cover by turning over, e.g., of a vessel, Sanhedrin 77a, which, when it is done to a candle or a fire, may mean its extinction. But כפה of the post-bibl. Heb. also means to bend, and thence to force out (Aram. כּפא, כּפי), according to which Kimchi hesitates whether to explain: overturns = smothers, or: bends = forces down anger. The Venet. follows the latter signification: κάμψει (for Villoison's καλύψει rests on a false reading of the MS). But there is yet possible another derivation from the primary signification, curvare, flectere, vertere, according to which the lxx translates ἀνατρέπει, for which ἀποτρέπει would be yet better: כפה, to bend away, to turn off, ἀρκεῖν, arcere, altogether like the Arab. (compared by Schultens) kfâ, and kfy, ἀρκεῖν, to prevent, whence, e.g., ikfı̂ni hada: hold that away from me, or: spare me that (Fleischer); with the words hafı̂ka sharran (Lat. defendaris semper a malo) princes were anciently saluted; kfy signifies "to suffice," because enough is there, where there is a keeping off of want. Accordingly we translate: Donum clam acceptum avertit iram, which also the Syr. meant by mephadka (מפרק). This verb is naturally to be supplied to 14b, which the lxx has recognised (it translates: but he who spares gifts, excites violent anger). Regarding שׂחד, vid., at Pro 17:8; and regarding בּחק, at Pro 17:23. Also here חק (חיק = חיק), like Arab. jayb, 'ubb, חב, denotes the bosom of the garment; on the contrary (Arab.) hijr, hiḍn, חצן, is more used of that of the body, or that formed by the drawing together of the body (e.g., of the arm in carrying a child). A present is meant which one brings with him concealed in his bosom; perhaps 13b called to mind the judge that took gifts, Exo 23:8 (Hitzig).

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.)

We have before noticed†1 cases of resentment, where a legitimate and prudent distribution of gifts may quell the storm, and restore the calm. But a gift in secret implies a perversion;†2 else why should the light be dreaded?†3 Both parties are involved in the guilt. The giver acts as a tempter. The receiver willfully breaks the law of God.†4 The passions of men are easily charmed. But rarely will a covetous man be so angry with his friends, as not to be pacified with his gift, especially when, given in secret, it tells no tales. A reward in the bosom to such a man is stronger far than strong wrath; and when it has shewn its errand, the melting process is rapidly accomplished. (Ecc 10:19 .) Thus is the wounded pride expelled by another ruling passion — avarice! Who then can excuse himself in the indolent cry — ’I cannot help my passion, or gain any power over it!’ For if it can be pacified by sordid motives, it leaves us inexcusable, if we do not subdue it by Christian motives. But it is too evident, that secret covetousness cankers many a plausible exercise of forbearance. How do we need a close watch and keeping of our own hearts, in order to a Christian walk with God!

Footnotes:

†1 Pro 18:16.

†2 Pro 17:23.

†3 Joh 3:20.

†4 Exo 23:8. Deu 16:19 .

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

v. 14. A gift in secret pacifieth anger, a gift brought concealed in the bosom and presented at the proper moment; and a reward in the bosom, a gift of bribery, strong wrath, for the more liberal the present, the more readily will it influence the one who receives it.

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

A gift in secret Charity.

and a bribe in the pocket This too refers to charity. It will appease even strong wrath.

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.