If the spirit of the ruler rises up against you, don’t leave your place; for gentleness lays great offenses to rest.
Parallel Translations
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If the spirit of the ruler rises up against you, don’t leave your place; for gentleness lays great offenses to rest.
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If the spirit of the ruler rise up against thee, leave not thy place; for yielding pacifieth great offences.
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If the spirit of the ruler rise up against thee, leave not thy place; for gentleness allayeth great offences.
Cross-references (3)
Passages linked to Ecclesiastes 10:4 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Proverbs 25:15 By patience a ruler is persuaded. A soft tongue breaks the bone.
- Ecclesiastes 8:3 Don’t be hasty to go out of his presence. Don’t persist in an evil thing, for he does whatever pleases him,
- 1 Samuel 25:24-44 She fell at his feet, and said, “On me, my lord, on me be the blame! Please let your servant speak in your ears. Hear the words of your servant. Please don’t let my lord pay attention to this worthless fellow, Nabal; for as his name is, so is he. Nabal is his name, and folly is with him; but I, your servant, didn’t see my lord’s young men, whom you sent. Now therefore, my lord, as Yahweh lives, and as your soul lives, since Yahweh has withheld you from blood guiltiness, and from avenging yourself with your own hand, now therefore let your enemies, and those who seek evil to my lord, be as Nabal. Now this present which your servant has brought to my lord, let it be given to the young men who follow my lord. Please forgive the trespass of your servant. For Yahweh will certainly make my lord a sure house, because my lord fights Yahweh’s battles. Evil will not be found in you all your days. Though men may rise up to pursue you, and to seek your soul, yet the soul of my lord will be bound in the bundle of life with Yahweh your God. He will sling out the souls of your enemies, as from the hollow of a sling. It will come to pass, when Yahweh has done to my lord according to all the good that he has spoken concerning you, and has appointed you prince over Israel, that this shall be no grief to you, nor offense of heart to my lord, either that you have shed blood without cause, or that my lord has avenged himself. When Yahweh has dealt well with my lord, then remember your servant.” David said to Abigail, “Blessed is Yahweh, the God of Israel, who sent you today to meet me! Blessed is your discretion, and blessed are you, who have kept me today from blood guiltiness, and from avenging myself with my own hand. For indeed, as Yahweh, the God of Israel, lives, who has withheld me from harming you, unless you had hurried and come to meet me, surely there wouldn’t have been left to Nabal by the morning light so much as one who urinates on a wall.” So David received from her hand that which she had brought him. Then he said to her, “Go up in peace to your house. Behold, I have listened to your voice, and have granted your request.” Abigail came to Nabal; and behold, he held a feast in his house, like the feast of a king. Nabal’s heart was merry within him, for he was very drunk. Therefore she told him nothing until the morning light. In the morning, when the wine had gone out of Nabal, his wife told him these things, and his heart died within him, and he became as a stone. About ten days later, Yahweh struck Nabal, so that he died. When David heard that Nabal was dead, he said, “Blessed is Yahweh, who has pleaded the cause of my reproach from the hand of Nabal, and has kept back his servant from evil. Yahweh has returned the evildoing of Nabal on his own head.” David sent and spoke concerning Abigail, to take her to himself as wife. When David’s servants had come to Abigail to Carmel, they spoke to her, saying, “David has sent us to you, to take you to him as wife.” She arose, and bowed herself with her face to the earth, and said, “Behold, your servant is a servant to wash the feet of the servants of my lord.” Abigail hurried, and arose, and rode on a donkey, with five ladies of hers who followed her; and she went after the messengers of David, and became his wife. David also took Ahinoam of Jezreel; and they both became his wives. Now Saul had given Michal his daughter, David’s wife, to Palti the son of Laish, who was of Gallim.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (17 sources)
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Geneva Bible translators 1599 · Public Domain If thy superior be angry with thee, be thou…
If thy superior be angry with thee, be thou discrete, and not moved.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Ecc 10:4 If the spirit of the ruler rise…
Ecc 10:4 If the spirit of the ruler rise up against thee, leave not thy place; for yielding pacifieth great offences.
Ver. 4. If the spirit of thy ruler rise up, &c., leave not thy place.] Thine office, duty, and obedience; a metaphor from military matters. A soldier must not start from his station, but keep to the place assigned him by his captain; {a} so here,
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“ Perdidit arma, locum virtutis descruit, &c. ” - Horat.
Others render it, "Do not persist in thy place," do not stand to affront anger, but go aside a little out of sight, as Jonathan, when his father had thrown a javelin at him, went forth shooting. {See Trapp on "Ecc 8:3"} {See Trapp on "Pro 15:1"}
For yielding pacifieth great offences.] Thus by yielding David pacified Saul; Abigail, David. See Pro 25:15. {See Trapp on "Pro 25:15"} Salve the wound and save thyself. The weak reed, by bending in a rough wind, receiveth no hurt, when the sturdy oak is turned up by the roots.
{a} Ne λειποπακτες audiat.
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.
Matthew Poole 1685 · Public Domain The spirit; the passion or wrath, as is manifest…
The spirit; the passion or wrath, as is manifest from the following words, which is oft called spirit, as Jdg 8:3; 2Ch 21:16; Pro 25:28; Ecc 7:9.
Leave not thy place, to wit, in anger or discontent. Withdraw not thyself rashly and hastily from his presence and service, according to the advice, Ecc 8:3. Continue in a diligent and faithful discharge of thy duty, as becomes a subject; do not return anger for anger, but modestly and humbly submit thyself to him.
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Yielding, Heb. healing; a gentle and submissive carriage, which is of a healing nature; whereas pride and passion do exasperate and widen the breach already made. Pacifieth, Heb. maketh them to rest or cease; preventeth or removeth them.
Great offences, Heb. great sins; either,
1. Such sins as the offended ruler might commit in the prosecution of his wrath against thee. Or rather,
2. Such as possibly thou hast committed against him, for which he is incensed against thee; or the greatest offences or injuries that one man commits against another, and much more those slight miscarriages of thine towards the ruler. Let not therefore a false opinion concerning his unreconcilableness to thee make thee desperate, and draw thee into rebellion.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain The scope of these verses is to keep subjects…
The scope of these verses is to keep subjects loyal and dutiful to the government. In Solomon's reign the people were very rich, and lived in prosperity, which perhaps made them proud and petulant, and when the taxes were high, though they had enough to pay them with, it is probable that many conducted themselves insolently towards the government and threatened to rebel. To such Solomon here gives some necessary cautions.
I. Let not subjects carry on a quarrel with their prince upon any private personal disgust (Ecc 10:4): "If the spirit of the ruler rise up against thee, if upon some misinformation given him, or some mismanagement of thine, he is displeased at thee, and threaten thee, yet leave not thy place, forget not the duty of a subject, revolt not from thy allegiance, do not, in a passion, quit thy post in his service and throw up thy commission, as despairing ever to regain his favour. No, wait awhile, and thou wilt find he is not implacable, but that yielding pacifies great offences." Solomon speaks for himself, and for every wise and good man that is a master, or a magistrate, that he could easily forgive those, upon their submission, whom yet, upon their provocation, he had been very angry with. It is safer and better to yield to an angry prince than to contend with him.
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II. Let not subjects commence a quarrel with their prince, though the public administration be not in every thing as they would have it. He grants there is an evil often seen under the sun, and it is a king's-evil, an evil which the king only can cure, for it is an error which proceeds from the ruler (Ecc 10:5); it is a mistake which rulers, consulting their personal affections more than the public interests, are too often guilty of, that men are not preferred according to their merit, but folly is set in great dignity, men of shattered brains, and broken fortunes, are put in places of power and trust, while the rich men of good sense and good estates, whose interest would oblige them to be true to the public, and whose abundance would be likely to set them above temptations to bribery and extortion, yet sit in low places, and can get no preferment (Ecc 10:6), either the ruler knows not how to value them or the terms of preferment are such as they cannot in conscience comply with. It is ill with a people when vicious men are advanced and men of worth are kept under hatches. This is illustrated Ecc 10:7. "I have seen servants upon horses, men not so much of mean extraction and education (if that were all, it were the more excusable, nay, there is many a wise servant who with good reason has rule over a son that causes shame), but of sordid, servile, mercenary dispositions. I have seen these riding in pomp and state as princes, while princes, men of noble birth and qualities, fit to rule a kingdom, have been forced to walk as servants upon the earth, poor and despised." Thus God, in his providence, punishes a wicked people; but, as far as it is the ruler's act and deed, it is certainly his error, and a great evil, a grievance to the subject and very provoking; but it is an error under the sun, which will certainly be rectified above the sun, and when it shall shine no more, for in heaven it is only wisdom and holiness that are set in great dignity. But, if the prince be guilty of his error, yet let not the subjects leave their place, nor rise up against the government, nor form any project for the alteration of it; nor let the prince carry on the humour too far, nor set such servants, such beggars, on horseback, as will ride furiously over the ancient land-marks of the constitution, and threaten the subversion of it.
1. Let neither prince nor people violently attempt any changes, nor make a forcible entry upon a national settlement, for they will both find it of dangerous consequence, which he shows here by four similitudes, the scope of which is to give us a caution not to meddle to our own hurt. Let not princes invade the rights and liberties of their subjects; let not subjects mutiny and rebel against their princes; for, (1.) He that digs a pit for another, it is ten to one but he falls into it himself, and his violent dealing returns upon his own head. If princes become tyrants, or subjects become rebels, all histories will tell both what is likely to be their fate and that it is at their utmost peril, and it were better for both to be content within their own bounds. (2.) Whoso breaks a hedge, an old hedge, that has long been a land-mark, let him expect that a serpent, or adder, such as harbour in rotten hedges, will bite him; some viper or other will fasten upon his hand, Act 28:3. God, by his ordinance, as by a hedge, has inclosed the prerogatives and powers of princes; their persons are under his special protection; those therefore that form any treasonable designs against their peace, their crown, and dignity, are but twisting halters for themselves. (3.) Whoso removes stones, to pull down a wall or building, does but pluck them upon himself; he shall be hurt therewith, and will wish that he had let them alone. Those that go about to alter a well-modelled well-settled government, under colour of redressing some grievances and correcting some faults in it, will quickly perceive not only that it is easier to find fault than to mend, to demolish that which is good than to build up that which is better, but that they thrust their own fingers into the fire and overwhelm themselves in the ruin they occasion. (4.) He that cleaves the wood, especially if, as it follows, he has sorry tools (Ecc 10:10), shall be endangered thereby; the chips, or his own axe-head, will fly in his face. If we meet with knotty pieces of timber, and we think to master them by force and violence, and hew them to pieces, they may not only prove too hard for us, but the attempt may turn to our own damage.
2. Rather let both prince and people act towards each other with prudence, mildness, and good temper: Wisdom is profitable to direct the ruler how to manage a people that are inclined to be turbulent, so as neither, on the one hand, by a supine negligence to embolden and encourage them, nor, on the other hand, by rigour and severity to exasperate and provoke them to any seditious practices. It is likewise profitable to direct the subjects how to act towards a prince that is inclined to bear hard upon them, so as not to alienate his affections from them, but to win upon him by humble remonstrances (not insolent demands, such as the people made upon Rehoboam), by patient submissions and peaceable expedients. The same rule is to be observed in all relations, for the preserving of the comfort of them. Let wisdom direct to gentle methods and forbear violent ones. (1.) Wisdom will teach us to whet the tool we are to make use of, rather than, by leaving it blunt, oblige ourselves to exert so much the more strength, Ecc 10:10. We might save ourselves a great deal of labour, and prevent a great deal of danger, if we did whet before we cut, that is, consider and premeditate what is fit to be said and done in every difficult case, that we may accommodate ourselves to it and may do our work smoothly and easily both to others and to ourselves. Wisdom will direct how to sharpen and put an edge upon both ourselves and those we employ, not to work deceitfully (Psa 52:2), but to work cleanly and cleverly. The mower loses no time when he is whetting his scythe. (2.) Wisdom will teach us to enchant the serpent we are to contend with, rather than think to out-hiss it (Ecc 10:11): The serpent will bite if he be not by singing and music charmed and enchanted, against which therefore he stops his ears (Psa 58:4, Psa 58:5); and a babbler is no better to all those who enter the lists with him, who therefore must not think by dint of words to out-talk him, but be prudent management to enchant him. He that is lord of the tongue (so the phrase is), a ruler that has liberty of speech and may say what he will, it is as dangerous dealing with him as with a serpent uncharmed; but, if you use the enchantment of a mild and humble submission, you may be safe and out of danger; herein wisdom, the meekness of wisdom, is profitable to direct. By long forbearing is a prince persuaded, Pro 25:15. Jacob enchanted Esau with a present and Abigail David. To those that may say any thing it is wisdom to say nothing that is provoking.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain If the spirit of the ruler rise up against…
If the spirit of the ruler rise up against thee,.... The wrath of the civil magistrate, the chief ruler of the land, the sovereign prince or king, to whom men are and should be subject: if his wrath on any occasion breaks out in a furious manner, and, like a storm and tempest, is very blustering and threatening:
leave not thy place; at court; thine office under the prince, do not throw it up in a passion, and quit his service upon it; and much less forget thy duty and allegiance to him, and go into disloyalty and rebellion; see Ecc 8:3;
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for yielding pacifieth great offences; bearing his anger patiently, submitting to his displeasure quietly, making no returns, or at least giving soft answers, and behaving in a modest and humble manner; in time his wrath will subside, and he will be pacified, and forgive the offences committed; or be convinced that there were none, or however not so great as to require such resentment; see Pro 15:1. The Targum is,
"if a spirit of evil concupiscence rules over thee; thy good place, in which thou wert used to stand, leave not:''
some understand this of a man's having a spirit of rule and government coming upon him, or of his being advanced to power and authority, that then he should not forget the low estate in which he had been. Jarchi interprets it of the spirit of the governor of the world, strictly inquiring into the actions of men; and healing their sins by chastisements, which cause them to leave them.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain The spirit - The passion. Leave not - In…
The spirit - The passion. Leave not - In anger or discontent. Continue in a diligent and faithful discharge of thy duty, and modestly and humbly submit to him. Yielding - A gentle and submissive carriage.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 4. If the spirit of the ruler rise…
Verse 4. If the spirit of the ruler rise up against thee] If the king get incensed against thee.
Leave not thy place] Humble thyself before him, that is thy place and duty; for yielding to him, and not standing stoutly in thy defence, pacifieth great offenses: and then, when his anger is appeased, he will hear any thing in thy justification, if thou have any thing to offer. This is good advice to a child in reference to his parents, and to an inferior of any kind in reference to his superiors.
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Several of the fathers understood this differently, If the spirit of the ruler - the influence of Satan - hath risen up against and prevailed over thee, to bring thee into some sin; leave not thy place - do not despair of God's mercy; humble thyself before him, and seek pardon through the Son of his love, and this will be מרפא marpe, a remedy or cure even for חטאים גדולים chataim gedolim, great errors or sins. All this is true in itself, whether found in this text or not.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Ecc 10:4. If the spirit of a ruler —…
Ecc 10:4. If the spirit of a ruler — His passion or wrath; rise up against thee — Upon some misinformation given him, or mismanagement of thine; leave not thy place — In anger or discontent. Withdraw not thyself rashly and hastily from his presence and service: see on Ecc 8:3. Continue in a diligent and faithful discharge of thy duty, as becomes a subject, and modestly and humbly submit to him. For yielding pacifieth, &c. — Hebrew יניח מרפא, healing maketh to cease great sins: that is, a submissive, meek deportment, which is of a healing nature, appeaseth wrath conceived for great offences.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain If the spirit ... - i. e., If he…
If the spirit ... - i. e., If he is angry.
Leave not thy place - i. e., Do not lose thy self-control and quit his presence. Gentleness on thy part will calm both thyself and him, and prevent great wrongs being committed by either.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain Place. If the devil tempt or persuade thee to…
Place. If the devil tempt or persuade thee to sin, repent and humble thyself; or if thou hast offended the great, shew submission.
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).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain yielding pacifieth-- (Pro 15:1). This explains "leave not thy…
spirit--anger.
yielding pacifieth-- (Pro 15:1). This explains "leave not thy place"; do not in a resisting spirit withdraw from thy post of duty (Ecc 8:3).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 4. Leave not thy place — There is something…
4. Leave not thy place — There is something painful in Koheleth’s repeated counsel of behaviour under oppressive rulers. He must have lived in troublous and tyrannical times. In the absence of an arm of vengeance raised upon the tyrant, meekness and deference will tend to pacify him, and prevent extreme outrages. Stay patiently in thy place, and not rush into fury and revolt.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 4. If the spirit of the ruler rise up…
4. If the spirit of the ruler rise up against thee] To the picture of the boastful self-assertion of the fool is appended as a contrast, that of the self-effacement of the wise. The scene brought before us is that of a statesman, or minister, whose advice runs counter to that of the ruler. The “spirit,” what we should call the “temper,” of the latter “rises up” against the former. What shall the adviser do? His natural impulse is to “leave his place,” i. e. either to cut short his interview, or, resign his office. He won’t be slighted, will not put up with contradiction. That, however, is precisely what the wise of heart will not do. Yielding, i. e. the temper of conciliation (the Hebrew noun is literally the healing, or the healthy, mood of mind) puts to rest, or puts a stop to, great offences. The history of all nations, our own included, presents manifold instances of both modes of action, sometimes, as in the case of Chatham’s behaviour to George III., in the same statesman at different times, sometimes in the attitude of rival statesmen towards the same sovereign. Interpreters after their manner, seeing either the golden or the silver side of the shields, have referred the last words either to the angry acts of the ruler, or to the sins of rebellion in the minister. It can scarcely be questioned, however, that the proverb includes both. The maxim has its parallel in our English proverb, “Least said is soonest mended.”
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.
Ellicott's Commentary for English Readers 1878 · Public Domain (4) We return now to the thought of Ecc_8:3.…
(4) We return now to the thought of Ecc_8:3. For “spirit” in the sense of “anger,” see Jdg_8:3.
Rise up.—Psa_78:21; 2Sa_11:20.
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Yielding.—Literally, healing. (See Pro_15:4.)
Pacifieth great offences.—Rather, probably, quieteth great offences, that is to say, not so much “puts an end to the offence felt by the ruler,” as to the offences likely to be committed if he do not restrain himself.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Vers. 4-7. Section 12. Illustration of the conduct of…
Vers. 4-7. Section 12. Illustration of the conduct of wisdom under capricious rulers, or when fools are exalted to high stations.
If the spirit of the ruler rise up against thee. "Spirit" (ruach) is here equivalent to "anger," as Jud_1:8:3; Pro_29:11. The idea seems to be that a statesman or councilor gives wise advice to a monarch, which the latter takes in bad part, and shows strong resentment against the person who offered it. Now, when a man knows himself to be in the right, and yet finds his counsel rejected, perhaps with scorn and reproach added, he is naturally prone to feel sore, and to show by some overt act his sense of the ill treatment which he has received. But what says wisdom? Leave not thy place (makom) i.e. position, pest, office. Do not hastily resign the situation at court to which you have been appointed. Some, not so suitably, take the expression, "leave thy place," figuratively, as equivalent to "give way to anger, renounce the temper which becomes you, lose your self-possession." But Wright, from the analogous use of matstsale and maamad in Isa_22:19, confirms the interpretationwhich we have adopted. Compare the advice in Ecc_8:3, where, however, the idea is rather of open rebellion than of a resentment which shows itself by withdrawal. Origen ("De Princip.," 3:2) explained "the spirit of the ruler" to be the evil spirit; and Gregory, commenting on this passage, writes ("Moral.," 3:43), "As though he had said in plain words, "If thou perceivest the spirit of the tempter to prevail against thee in aught, quit not the lowliness of penitence;" and that it was the abasement of penitence that he called "our place," he shows by the words that follow, "for healing Vulgate pacifieth great offences." For what else is the humility of mourning, save the remedy of sin?" (Oxford transl.). For yielding pacifieth great offenses. Marpe, "yielding," is rendered "healing" by the versions. Thus iama (Septuagint); euratio (Vulgate). But this translation is not so suitable as that of Symmachus, swfrosunh, "moderation." The word is used in the sense of" gentleness," "meekness,"; (Pro_14:30 Pro_15:4) and the gnome expresses the truth that a calm, conciliating spirit, not prone to take offence, but patient under trying circumstances, obviates great sins. The sins are those of the subject. This quiet resignation saves him from conspiracy, rebellion, treason, etc., into which his untempered resentment might hurry him. We may compare Pro_15:1 and Pro_25:15; and Horace, "Cam.," 3. 3, "Justum et tenacem propositi virum," etc.
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The man whose soul is firm and strong, Bows not to any tyrant"s frown, And on the rabble"s clamorous throng In proud disdain looks coldly down. (Stanley. )
They who regard the "offenses" as those of the ruler explain them to mean oppression and injustice; but it seems plain from the run of the sentence that the minister, not the monarch, is primarily in the mind of the writer, though, of course, it is quite true that the submission of the former might save the ruler from the commission of some wrong.
A pacifying spirit. The circumstances which suggested this admonition were special; we seem to be introduced to the court of a powerful and arbitrary Oriental sovereign. The caprice and injustice of the monarch arouses the indignation of the courtier, who is ready to rise in resentment anti anger. But the counsel is given, "Leave not thy place." Presentment fans the flame of wrath; submission assuages it. "Yielding allayeth great offences." Now, the circumstances apply only to a few, but the principle which they suggest is of wide and general application. A submissive and pacificatory spirit promotes harmony.
I MEN MUST EXPECT TO ENCOUNTER ANGER AND ARROGANCE FROM THEIR FELLOW-MEN. Those who occupy positions of authority expect deference from their inferiors. Birth, rank, station, are apt to foster an arbitrary habit in their possessors. And whilst there are many and beautiful exceptions to this rule, especially owing to the influence of Christ"s example and spirit, it is not to be questioned that arrogance is the special fault of the officially great.
II ANGER AND ARROGANCE NATURALLY AROUSE RESENTMENT. We are so constituted that, apart from the controlling and restraining influence of reason and religious principles, we return blow for blow. Anger enkindles anger, as flint and steel enkindle fire. Hence words are spoken which may never be forgotten, and may ever be regretted; estrangements take place which may lead to bitter feuds; blows may follow, or duels, or war.
III THE WISDOM AND THE DUTY OF SELF-CONTROL. The common proverb is, "It takes two to make a quarrel." Because offence is given, offence need not be taken; because injury and insult are inflicted, it does not of necessity follow that they should be avenged. Several motives concur to restrain resentment.
1. Self-respect. The man who loses temper and self-command, upon subsequent reflection, feels himself so much less a man; he despises himself.
2. Prudence. This is the motive specially relied upon in this passage, h dealing with "the ruler," whose spirit rises up against him, the courtier is reminded of the ruler"s power, and is admonished not to provoke him to the exercise of that power, for in that case all favor may lead to disgrace and denudation.
3. Religious principle. This is the motive which, in the case of the Christian, is most powerful. The example of the patient and meek Redeemer, who reviled not again, and who besought mercy for his murderers, is never absent from the mind of those who trust and love him. His love constrains, his precept controls, his example impels. And thus forbearance and forgiveness characterize Christ"s disciples, in those circumstances in which otherwise resentment and revenge might animate the heart.
IV THE PACIFYING POWER OF PATIENT SUBMISSION. "Yielding pacifieth allayeth great offences." It is not required that the injured party should approve the action of his injurer; or affirmed that no opportunity may occur of just and dignified rebuke. But silence, quietness of spirit, and control of natural impulse, will in many cases produce a good result. He who bears wrong patiently is the stronger and better for the discipline; and his demeanor may melt the wrongdoer to contrition, and will at all events lead him to reflection. Thus the threatened conflict may be avoided; a lesson may be administered to the hasty and arrogant, and the best interests of society may be promoted. Thus the Word of God is honored, and witness is given to the power which Christ possesses to subdue and govern the unruly nature of man. T.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 If the emotions of a ruler rise up against…
If the emotions of a ruler rise up against you
Here a ruler is represented by his "emotions" AT: "If a ruler becomes angry with you" (See: Metonymy)
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Calm can quiet down great outrage
"By remaining calm you may cause an outraged person to become quiet"
translationWords
rule
works
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 10:4 A boss can be anyone in authority.
10:4 A boss can be anyone in authority.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.