Proverbs 16:24(v18)Pleasant words are a honeycomb, sweet to the soul, and health to the bones.
Proverbs 15:4(v18)A gentle tongue is a tree of life, but deceit in it crushes the spirit.
Proverbs 29:11(v16)A fool vents all of his anger, but a wise man brings himself under control.
Proverbs 19:9(v19)A false witness shall not be unpunished. He who utters lies shall perish.
James 1:19(v16)So, then, my beloved brothers, let every man be swift to hear, slow to speak, and slow to anger;
Show all 53 cross-references
Psalms 52:4-5(v19)You love all devouring words, you deceitful tongue. God will likewise destroy you forever. He will take you up, and pluck you out of your…
Psalms 57:4(v18)My soul is among lions. I lie among those who are set on fire, even the sons of men, whose teeth are spears and arrows, and their tongue a…
Proverbs 10:12(v16)Hatred stirs up strife, but love covers all wrongs.
Proverbs 10:20-21(v18)The tongue of the righteous is like choice silver. The heart of the wicked is of little worth. The lips of the righteous feed many, but the…
Matthew 5:9(v20)Blessed are the peacemakers, for they shall be called children of God.
Psalms 52:2(v18)Your tongue plots destruction, like a sharp razor, working deceitfully.
Proverbs 17:9(v16)He who covers an offense promotes love; but he who repeats a matter separates best friends.
Proverbs 25:28(v16)Like a city that is broken down and without walls is a man whose spirit is without restraint.
James 3:6-8(v18)And the tongue is a fire. The world of iniquity among our members is the tongue, which defiles the whole body, and sets on fire the course…
Job 20:5(v19)that the triumphing of the wicked is short, the joy of the godless but for a moment?
Proverbs 14:5(v17)A truthful witness will not lie, but a false witness pours out lies.
Proverbs 14:25(v17)A truthful witness saves souls, but a false witness is deceitful.
Proverbs 4:22(v18)For they are life to those who find them, and health to their whole body.
Proverbs 13:17(v18)A wicked messenger falls into trouble, but a trustworthy envoy gains healing.
Proverbs 14:33(v16)Wisdom rests in the heart of one who has understanding, and is even made known in the inward part of fools.
Proverbs 15:7(v18)The lips of the wise spread knowledge; not so with the heart of fools.
Proverbs 16:22(v16)Understanding is a fountain of life to one who has it, but the punishment of fools is their folly.
Proverbs 25:18(v18)A man who gives false testimony against his neighbor is like a club, a sword, or a sharp arrow.
Daniel 11:33(v18)“Those who are wise among the people will instruct many; yet they will fall by the sword and by flame, by captivity and by plunder, many…
Zechariah 1:4-6(v19)Don’t you be like your fathers, to whom the former prophets proclaimed, saying: Yahweh of Armies says, ‘Return now from your evil ways, and…
Psalms 64:3(v18)who sharpen their tongue like a sword, and aim their arrows, deadly words,
Proverbs 6:19(v17)a false witness who utters lies, and he who sows discord among brothers.
Proverbs 24:28(v17)Don’t be a witness against your neighbor without cause. Don’t deceive with your lips.
Matthew 24:35(v19)Heaven and earth will pass away, but my words will not pass away.
Acts 5:3-10(v19)But Peter said, “Ananias, why has Satan filled your heart to lie to the Holy Spirit and to keep back part of the price of the land? While…
1 Peter 3:8-13(v20)Finally, all of you be like-minded, compassionate, loving as brothers, tenderhearted, courteous, not rendering evil for evil, or insult for…
Psalms 59:7(v18)Behold, they spew with their mouth. Swords are in their lips, “For”, they say, “who hears us?”
Proverbs 12:12(v20)The wicked desires the plunder of evil men, but the root of the righteous flourishes.
Proverbs 19:5(v17)A false witness shall not be unpunished. He who pours out lies shall not go free.
Proverbs 19:28(v17)A corrupt witness mocks justice, and the mouth of the wicked gulps down iniquity.
Proverbs 21:28(v17)A false witness will perish. A man who listens speaks to eternity.
Proverbs 26:24-26(v20)A malicious man disguises himself with his lips, but he harbors evil in his heart. When his speech is charming, don’t believe him, for…
Jeremiah 17:16(v20)As for me, I have not hurried from being a shepherd after you. I haven’t desired the woeful day. You know. That which came out of my lips…
Zechariah 6:13(v20)even he shall build Yahweh’s temple; and he shall bear the glory, and shall sit and rule on his throne; and he shall be a priest on his…
Matthew 15:19(v17)For out of the heart come evil thoughts, murders, adulteries, sexual sins, thefts, false testimony, and blasphemies.
Mark 7:21-22(v20)For from within, out of the hearts of men, proceed evil thoughts, adulteries, sexual sins, murders, thefts, covetings, wickedness, deceit,…
Hebrews 12:14(v20)Follow after peace with all men, and the sanctification without which no man will see the Lord,
Revelation 1:16(v18)He had seven stars in his right hand. Out of his mouth proceeded a sharp two-edged sword. His face was like the sun shining at its…
Revelation 22:2(v18)in the middle of its street. On this side of the river and on that was the tree of life, bearing twelve kinds of fruits, yielding its fruit…
1 Samuel 22:14-15(v17)Then Ahimelech answered the king, and said, “Who among all your servants is so faithful as David, who is the king’s son-in-law, captain of…
1 Kings 19:1-2(v16)Ahab told Jezebel all that Elijah had done, and how he had killed all the prophets with the sword. Then Jezebel sent a messenger to Elijah,…
Isaiah 9:6-7(v20)For a child is born to us. A son is given to us; and the government will be on his shoulders. His name will be called Wonderful Counselor,…
Matthew 26:59(v17)Now the chief priests, the elders, and the whole council sought false testimony against Jesus, that they might put him to death;
Mark 12:14-17(v20)When they had come, they asked him, “Teacher, we know that you are honest, and don’t defer to anyone; for you aren’t partial to anyone, but…
Acts 6:13(v17)and set up false witnesses who said, “This man never stops speaking blasphemous words against this holy place and the law.
Romans 1:29(v20)being filled with all unrighteousness, sexual immorality, wickedness, covetousness, malice; full of envy, murder, strife, deceit, evil…
1 Peter 3:16(v17)having a good conscience. Thus, while you are spoken against as evildoers, they may be disappointed who curse your good way of life in…
1 Samuel 20:30-34(v16)Then Saul’s anger burned against Jonathan, and he said to him, “You son of a perverse rebellious woman, don’t I know that you have chosen…
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (21 sources)
Historical commentary, presented as a primary source — not an endorsement.
Geneva Bible translators1599 · Public DomainOn vv16, 18Which bridleth his affections.
Which bridleth his affections.
Geneva Bible (1599) marginal notes — public domain.
John Trapp1656 · Public DomainOn vv16–20Pro 12:16 A fool’s wrath is presently known: but…
Pro 12:16 A fool’s wrath is presently known: but a prudent [man] covereth shame.
Ver. 16. A fool’s wrath is presently known.] He hath no power over his passions. Hence פתי, a fool, and פתאם, suddenly, rashly, are from the same root. Like tow, he is soon kindled; like a pot, he soon boils; and like a candle whose tallow is mixed with brine, as soon as lighted he spits up and down the room. A fool uttereth all his mind. {Pro 29:11} The Septuagint render it, All his anger - θυμον. For, as the Hebrews well note in a proverb they have, A man’s mind is soon discovered, bekis, bekos, becoynos; - in loculis, in poculis, in ira; - in his purse, in his drink, in his anger. See my "Common Place of Anger."
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But a wise man covereth shame.] By concealing his wrath, or rather by suppressing it when it would break forth to his disgrace, or the just grief of another. Ut fragilis glacies, occidit ira mora. {a} This was Saul’s wisdom; {1Sa 10:27} and Jonathan’s, when, incensed by his father’s frowardness, he went shooting; {1Sa 20:35} and Ahasuerus, when in a rage against Haman, he walked into the garden. The philosopher wished Augustus, when angry, to say over the Greek alphabet; Ambrose desired an angel’s authority; {Gal 1:8} Theodosius to repeat the Lord’s Prayer before he decreed anything.
{a} Ovid.
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 Poole1685 · Public DomainOn vv16–20Is presently known, by his rash words and indecent…
Is presently known, by his rash words and indecent actions, whereby he exposeth himself to shame.
Covereth shame; either,
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1. The shame, or reproach, or injury done to him by others, which he concealeth and beareth with patience, and passeth by, as his duty and interest obligeth him to do. Or,
2. His own shame, to which the folly of rash anger would have betrayed him.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry1710 · Public DomainOn vv16–20Note, 1. Passion is folly: A fool is known…
Note, 1. Passion is folly: A fool is known by his anger (so some read it); not but that a wise man may be angry when there is just cause for it, but then he has his anger under check and direction, is lord of his anger, whereas a fool's anger lords it over him. He that, when he is provoked, breaks out into indecent expressions, in words or behaviour, whose passion alters his countenance, makes him outrageous, and leads him to forget himself, Nabal certainly is his name and folly is with him. A fool's indignation is known in the day; he proclaims it openly, whatever company he is in. Or it is known in the day he is provoked; he cannot defer showing his resentments. Those that are soon angry, that are quickly put into a flame by the least spark, have not that rule which they ought to have over their own spirits. 2. Meekness is wisdom: A prudent man covers shame. (1.) He covers the passion that is in his own breast; when his spirit is stirred, and his heart hot within him, he keeps his mouth as with a bridle, and suppresses his resentments, by smothering and stifling them. Anger is shame, and, though a wise man be not perfectly free from it, yet he is ashamed of it, rebukes it, and suffers not the evil spirit to speak. (2.) He covers the provocation that is given him, the indignity that is done him, winks at it, covers it as much as may be from himself, that he may not carry his resentments of it too far. It is a kindness to ourselves, and contributes to the repose of our own minds, to extenuate and excuse the injuries and affronts that we receive, instead of aggravating them and making the worst of them, as we are apt to do.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill1763 · Public DomainOn vv16–20A fool's wrath is presently known,.... Having no command…
A fool's wrath is presently known,.... Having no command of himself, he cannot repress it, nor keep it in; no sooner is he provoked but he shows it in his countenance, and by his words and actions; it is to be seen in the fire of his eyes, in the frowns of his face, in the gnashing of his teeth, and in the stamping of his feet, as well as in the bitter expressions of his mouth: or "a fool's wrath in that day is known" (b); in the same day in which the provocation is given; yea, in the same hour, and in the same moment; he cannot defer showing it for the least space of time; or it is openly known, it is to be seen and observed by everyone: or thus, "a fool is presently known by his wrath" (c); see Ecc 7:9;
but a prudent man covereth shame; conceals his anger and resentment at any injury done him by words or actions, which if suffered to break out would bring shame and disgrace to him; or he covers the injury itself, the disgraceful words that are spoken of him, and the shameful actions done unto him; he puts up with the contempt that is cast upon him, and bears it patiently; takes no notice of the offence given him, and much less seeks revenge; in which he acts a prudent part, for by so doing he creates less trouble to himself, and gains more credit and reputation from others.
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(b) "eo die quo irritatur", Tigurine version; "eodem die", Junius & Tremellius; so Banyus, Merceras, Gejerus. (c) "Cognoscitur ex ira sua", Munster.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley1765 · Public DomainOn vv16–20Covereth - The shame, or injury done to him,…
Covereth - The shame, or injury done to him, which he conceals and bears with patience.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke1810 · Public DomainOn vv16, 18, 19Verse 16. A fool's wrath is presently known] We…
Verse 16. A fool's wrath is presently known] We have a proverb very like this, and it will serve for illustration: -
A fool's bolt is soon shot.
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A weak-minded man has no self-government; he is easily angered, and generally speaks whatever comes first to his mind.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson1811 · Public DomainOn vv16, 17, 18, 20Pro 12:16. A fool’s wrath is presently known —…
Pro 12:16. A fool’s wrath is presently known — By his rash words and indecent actions, whereby he exposes himself to shame; but a prudent man covereth shame — Either, 1st, The shame, reproach, or injury, done to him by others, which he conceals, and bears with patience: or, 2d, His own shame, to which the folly of rash anger would have exposed him.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes1834 · Public DomainOn vv16, 17, 20The “fool” cannot restrain his wrath; it rushes on…
The “fool” cannot restrain his wrath; it rushes on “presently” (as in the margin, on the same day, however, uselessly. The prudent man knows that to utter his indignation at reproach and shame will but lead to a fresh attack, and takes refuge in reticence.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Charles Bridges1846 · Public DomainOn vv16–20Let the tongue be ever under discipline. An unbridled…
Let the tongue be ever under discipline. An unbridled tongue is the proof of an unrenewed heart. (Jas 1:26 ; Jas 3:2 .) But specially never let it be loose in a moment of wrath. How readily is the fool known by his wrath! He has no command of himself. On the first rising, he bursts out with an ungovernable impulse. (Pro 14:17, Pro 14:29 ; Pro 25:28 .) Truly is wrath called shame. For is it not a shame, that unruly passions should, as it were, trample reason under foot, disfigure even the countenance, and subjugate the whole man to a temporary madness? (Dan 3:19 .) What else were Saul’s unseemly sallies against David and Jonathan;†1 Jezebel’s boiling rage against Elijah;†2 Nebuchadnezzar’s unreasonable decree to kill his wise men, because they could not interpret his vision?†3
Yet far more painful is the sight of the fool’s wrath in the children of God; in Moses, the meekest of men;†4 in David, "the man after God’s own heart;†5 in "Asa, whose heart was perfect with God all his days."†6 Nothing more excites the scoff of the ungodly, than the sight of these gross ebullitions, which Divine grace ought to restrain. But what is "man in his best estate," left to himself! animated with the spirit of a wild beast! in that day he becomes an object of shame. (Pro 17:12 .)
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Self-control, that covers the shame, and represses the rising fermentation, is true Christian prudence. (Pro 29:11 . Jdg 8:2-3 .) Even as a matter of policy, it is most commendable. (1Sa 10:27 .) But as a gracious principle, it is indeed a victory more honourable than the martial triumph (Pro 16:32 ; Pro 19:11 ; Pro 20:3 ); not only subduing our own spirit, but melting the hardness of our adversary. (Rom 12:18-21 .)
Do we feel our temper at any time ready to rise? Cry instantly to Him, who quiets the storm. (Mat 8:26 . Psa 65:7 .) Keep before our eyes his blessed example, "who, being reviled, reviled not again" (1Pe 2:23 ); and be what we behold. (2Co 3:18 .)
Footnotes:
†1 1Sa 18:10-11 ; 1Sa 19:9-11 ; 1Sa 20:30-34 .
†2 1Ki 19:1-2 .
†3 Dan 2:12-13.
†4 Num 20:10-11.
†5 1Sa 25:21-22 .
†6 2Ch 16:10 .
Charles Bridges, An Exposition of the Book of Proverbs (1846) — public domain. Text from a community e-Sword module.
Haydock's Catholic Bible Commentary1859 · Public DomainOn vv16–20Wise. It is more difficult to repress, than to…
Wise. It is more difficult to repress, than to avoid anger. (St. Ambrose) --- To dissemble, so as to seek an opportunity of revenge, is not commended.
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 Brown1871 · Public DomainOn vv16, 18, 19, 20prudent . . . shame--He is slow to denounce…
prudent . . . shame--He is slow to denounce his insulters (Jam 1:19).
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. Whedon1874 · Public DomainOn vv16–2016. A fool’s wrath (vexation) is presently known —…
16. A fool’s wrath (vexation) is presently known — Hebrew, the same day. He does not control his temper, but allows others to witness his provocation.
But a prudent man covereth shame — He does not appear to recognise the contempt with which he is treated, takes no notice of a slight or insult, and suppresses the desire to retaliate. Saul, though not a very wise man, once acted on this maxim. 1Sa_10:27.
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 Colleges1878 · Public DomainOn vv16, 18, 1916. presently] Lit. in the (same) day. Comp. “Will…
16. presently] Lit. in the (same) day. Comp. “Will they make an end in one (lit. the) day?” Neh_4:2 [Heb. 3:34]; αὐθημερόν, LXX.
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 Readers1878 · Public DomainOn vv16, 18, 19, 20(16) A fool’s wrath is presently known.—He cannot contain…
(16) A fool’s wrath is presently known.—He cannot contain himself if he thinks himself slighted or injured; the “prudent man,” on the other hand, “covereth shame,” not noticing an insult at the time, but waiting for a convenient opportunity of telling the offender of his fault and bringing him to a better mind (Mat_18:15).
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary1880 · Public DomainOn vv16–20A fool"s wrath is presently ("in the day," auyhmeron…
A fool"s wrath is presently ("in the day," auyhmeron ) known. A foolish man, if he is vexed, insulted, or slighted, has no idea of controlling himself or checking the expression of his aroused feelings; he at once, in the same day on which he has been incensed, makes his vexation known. A prudent man covereth concealethshame; takes no notice of an affront at the moment, knowing that by resenting it he will only make matters worse, and that it is best to let passions cool before he tries to set the matter right. (comp. Pro_20:22 Pro_24:29) Christ"s injunction goes far beyond this maxim of worldly prudence: "I say unto you that ye resist not evil;" "Unto him that smiteth thee on the one cheek, offer also the other"; (Mat_5:39 Luk_6:29) and it is certain that these maxims might be carried into practice much more than they are, even in the present state of society. Septuagint, "A clever man (panourgov ; callidus, Vulgate) concealeth his own disgrace." Corn. a Lapide quotes a Hebrew proverb which asserts that a man"s character is accurately discerned "by purse, by cup, by anger;" i.e. by his conduct in money transactions, under the influence of wine, and in the excitement of anger.
See homily on Pro_29:11. C.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator1887 · Public DomainOn vv16, 18, 19, 20A fools wrath is presently known: but a prudent…
Pro_12:16
A fools wrath is presently known: but a prudent man covereth shame.
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Wrath as shame
The wise man here uses a very observable word, to express wrath. He calls it shame, for it is a shame for a man to suffer his reason to, be tyrannised over by an unruly passion, which spreads deformity over his countenance, and hurries him on to expressions and actions more like those of one confined in bedlam than one who is supposed to have the use of his reason. A fool disgraces himself by giving way to the impetuous sallies of passion. He discovers his temporary madness by his pale countenance, his quivering lips, and his flashing eyes. But a prudent man covereth shame. When he finds his passions beginning to ferment, he does not give them full scope, but considers whether he does well to be angry, and how far it is lawful and safe for him to give way to this turbulent passion. He does not cover his wrath, that it may have time to work, and draw the powers of reason into its service, that it may break forth with more effect on another occasion--but covers it, that he may have time to suppress and destroy it, by considering its folly and wickedness, by meditating on the example and grace of Christ, and by fervent supplications for the support and assistance of the spirit of meekness. By such means as these the prudent man preserves his own honour, and covers the shame of his neighbour, who is likely to be gained by gentleness and meekness. (G. Lawson.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary1892 · Public DomainOn vv17, 20Pro_12:17. Speaketh, literally “breathes.”
MAIN HOMILETICS OF THE PARAGRAPH.—Pro_12:17-19, and Pro_12:22
WOUNDING AND HEALING
I. The mischief that may be done by a lying tongue.
1. In a legal matter. It is the duty of a witness to testify exactly what he knows, and no more nor less. If a man speaks deceitfully he may bring much misery upon the innocent, whom his straightforward testimony would have acquitted. And he may do this by withholding truth as well as by uttering direct falsehood. The first is “showing forth deceit” as well as the last.
2. In common conversation. The word “speaketh,” in Pro_12:18, is “babbleth,” and seems to point to those who are great talkers, and who are not careful what they say. (See Homiletics on chap. Pro_10:19-21, page 168.) In both these cases words may inflict a more deadly wound than a sword. If spoken to a man they may break his heart, if spoken of him they may kill his reputation, which no sword of steel can touch, and which to the best men is much more precious than bodily life. A lying or even a babbling tongue can pierce a much more vital organisation than flesh and blood—it can enter the human spirit, and hurt it in its most sensitive part; or by slander it can destroy all the joy of a man’s earthly life. And as a sword can in a moment sever the spirit and the body of a man, and work such ruin and misery as can never be done away with, so a lying tongue may by one word, or one conversation, do mischief that can never be undone. The sword of steel can divide human friends locally; but it cannot sever their love; it tends rather to increase and brighten the flame; but a word of slander may do all this, and estrange those who were bound in the tenderest ties, until the God of Truth shall bring the truth to light. Though the lying tongue is comparatively “but for a moment,” yet in a moment it can deal a thrust that will last as long as life. It can open a wound whence will flow out all the joy of life, as the heart’s blood flows from a mortally wounded man.
II. Its judgment and its destiny. It is an abomination in the sight of a God of Truth, and, therefore, its life is comparatively short—it is “but for a moment” compared with the eternal duration of truth. A lying man or devil is the very antipodes of the Divine character. All truthful men instinctively shrink from a liar as the sensitive plant withdraws from the human touch. How much more must he be held in abhorrence by Him who is a “God of Truth, and without iniquity” (Deu_32:4). Christ characterises lying as the cardinal sin of the greatest sinner in the universe (Joh_8:44). It was his lying tongue that “brought death into the world, and all our woe,” and so spoiled the Paradise which God had prepared for man. How then can lying be any other than an abomination to Him? But, because it is so, its doom is fixed. It is destined to destruction by the victory of truth, as the night is destroyed by the overcoming light of day. (On this subject see also Homiletics on Chap. Pro_10:18, page 166.)
III. The blessed results of a truthful and wisely-governed tongue.
1. It will “show forth righteousness.” A man who speaks the truth shows forth righteousness in two ways—
(1) in his own character. He reveals himself to be a righteous man. He gives a living example of uprightness and integrity.
(2) He helps on righteousness in the world. By being a faithful witness he furthers the ends of justice and righteousness—he helps on the just administration of the law.
2. It will heal wounds inflicted by the untruthful tongue. In nature we have a two-fold exhibition of power. The hurricane comes and breaks the branches of the tree, and strips off its leaves; but a more beneficent power clothes it again with beauty. So the tongue of a fool strips a man of what made life beautiful to him—takes away his good name, or breaks bonds of close friendship—but wise and kind words have a healing power in them—they help to cheer the wounded spirit, and enable the bowed head to lift itself again. Such a tongue of healing had the Divine Son of God, who came “to heal the broken in heart” (Isa_61:1), and to restore the friendship between God and man, which was first broken by the slandering tongue of the devil—that great slanderer of God to man, and of man to God” (Gen_3:5; Job_1:10). To Him the “Lord God gave the tongue of the learned, that He might know how to speak a word in season to him that was weary (Isa_50:4). The tongue of all true servants of God is an instrument of healing, for they are enabled to tell to their fellow-men “words whereby they may be saved” (Act_10:14).
IV. God’s estimation of it and its destiny. It is “God’s delight,” Pro_12:22. Whatever gives delight to a noble and benevolent man must be a blessing to humanity, and everything will delight him that tends to minister blessing to the world. This is pre-eminently true of the good God. Truth is the great need of the race—truth in word and deed and thought. To this end Christ came into the world “to bear witness of the truth” (Joh_18:37), because that alone is the cure for the world’s woes. Then every man who is true must bless humanity and consequently delight God. A good father rejoices to see his own excellencies of character appear in his son, and the Father of the good likewise delights to see His children copy Him in “dealing truly.” (See also on chap. Pro_11:1, page 191.) And because it is God’s delight it will last for ever. Truth of any kind will be established in the course of time. If a man proclaim a scientific truth, however much he may be laughed at and disbelieved at first, his “lip,” or his words, will be established in the end. The words of Galileo, when he uttered the truth, that the earth moved round the sun, have long since been “established.” Time only is needed for any truth to take root-hold—it can never be overturned, whether it be physical or moral truth. Many truths which were scoffed at by most men, when they were first promulgated, are now regarded as truisms by almost everybody. And the lips that uttered them are now established and held in honour. Such men, for instance, as Cromwell and Milton, when they declared that the right of private judgment in religious matters, the freedom of the press, etc., were the right of every man, are now established in the estimation of this nation, and the truths which they uttered are regarded by all Englishmen as undoubted facts. “This,” says F. W. Robertson, “is man’s relation to the truth. He is but a learner—a devout recipient of a revelation—here to listen with open ear devoutly for that which he shall hear; to gaze and watch for that which he shall see. Man can do no more. He cannot create truth; he can only bear witness to it; he can only listen and report that which is in the universe. If he does not repeat and witness to that, he speaketh of his own, and forthwith ceases to be true.… Veracity is another thing. Veracity is the correspondence between a proposition and a man’s belief. Truth is the correspondence of the proposition with fact.” It is to such witness-bearers—especially to those who witness concerning moral truth—that the promise of the text applies.
OUTLINES AND SUGGESTIVE COMMENTS
Pro_12:17. He who is brought to a spiritual discernment of the “truth” “breathes” it like his breath, instinctively and unconsciously. (See Critical Notes.) And he who does this not simply “covers shame” (Pro_12:16), but causes others to, for he advertises righteousness—i.e., publishes it. This, therefore, is the meaning of the sentence: “He that breathes forth truth publishes righteousness”—i.e., saving righteousness: and does it like uttering forth his breath. While the “deceived” (false) witness; literally, the witness of falsehood; aphrase which is ambiguous, because it might mean a witness to falsehood (see chap. Pro_6:9)—the “deceived witness”—i.e., the man who sees or witnesses falsehood instead of truth, “publishes (understood) delusion”—i.e., is a constant fountain of deceit to other men. This sense of the witness of falsehood is necessary to many proverbs (chap Pro_14:5), and saves a number from tautological or truistic interpretations.—Miller.
There is more here than lies upon the surface. It might seem enough for a faithful witness to speak truth. But no—he must show forth righteousness; what is just, as well as what is true. The best intentioned purpose must not lead us to conceal what is necessary to bring the cause to a righteous issue.—Bridges.
The words read at first almost like a truism; but the thought which lies below the surface is that of the inseparable union between truth and justice. The end does not justify the means, and only he who breathes and utters truth makes the righteous cause clear. Plumptre.
He that speaketh, ordinarily, in his common speech, that which is true, will show righteousness—that is, will carry himself justly, and further righteousness with his testimony, when he shall be publicly called thereunto. There must be a training of the tongue to make it fit for equity and justice, as of the hands, and other parts of the body, to make them skilful in handling a weapon and bearing of arms.… No man is competent for any work that is public unless his former upright and honest conversation commend him unto it. The rule which our Saviour gives in another case will hold as firmly in this. “He that is faithful in that which is least, is faithful also in much” (Luk_16:10). For, first, the mouth of the man is the mouth of the man’s treasure. That which he speaketh he best loveth. That which is most in the lips hath greatest place in the heart. If, therefore, the truth be dear unto him, he will certainly show it forth when he shall stand forth before God and His substitute for that purpose, and so do a good service of love and piety; but if he have any fellowship with falsehood he will now take part with it, being void of the fear of God, and afraid to displease man. Secondly, no man exerciseth the truth at any time conscionably, but by the spirit of truth, and that directing men’s hearts at other times, in matters of less weight, will not fail them at their greatest need, when they are to perform a duty of so great importance; and so, on the other hand, Satan hath the disposing of their tongues that give themselves to lying. He is their father, he teacheth them their trade, and tasketh them in their work, and they be wholly at his commandment, and who doubteth but he will command them to be on his side, and to take against the truth, so far as a knowledge of the truth shall make against his practices.—Dod.
Pro_12:18. Wit, when not chastened and controlled by an amiable disposition, often wounds deeply. Jibes, jests, irony, raillery, and sarcasm, fly about. No matter what the wounds, or where they be inflicted, if the wit be but shown. A happy hit, a clever, biting repartee, will not be suppressed for the sake of the feelings, or even the character of a neighbour, or, as it may happen, a friend. The man of wit must have his joke, cost what it may. The point may be piercing in the extreme; but if it glitters it is enough; to the heart it will go.—Wardlaw.
Abimelech and his fellow priests were killed with the tongue, as with a rapier; so was Naboth and his sons; so was our Saviour Christ Himself. An honest mind is ever more afflicted with words than blows. You shall find some, saith Erasmus, that if they be threatened with death can despise it; but to be belied they cannot brook, nor from revenge contain themselves. How was David enraged by Nabal’s railings! Moses, by the people’s murmurings! Jeremiah by the derisions of the rude rabble! (chap. Pro_20:7-8.)—Trapp.
Among all the complaints which the godly, and God’s own spirit make against the wicked in the Scriptures, they seldom complain of anything more than of their virulent and pestiferous mouths (Psa_55:21; Psa_52:2; Pro_25:18; Rom_3:13). First, they cause swords to be drawn, and blood to be shed, and men to be slain, and much mischief to be wrought. Secondly. The sword, or any other weapon, can only hurt them that are present, and in places near to it; but the stroke of the tongue will light most dangerously upon them that are absent; no place or distance can help against it, and one man may do mischief to a great multitude.—Dod.
Pro_12:19. Liars need to have good memories. A lying tongue soon betrays itself. “No lie reaches old age,” says Sophocles.—Fausset.
The verse has been differently rendered. “The tongue of truth is ever steady: but the tongue of falsehood is so but for a moment” (Hodgson). There is unvarying consistency in the one case; for truth is always in harmony with itself; while there is shifting evasion, vacillation, contradiction, in the other.—Wardlaw.
Who will gainsay the martyr’s testimony—“Be of good comfort, Master Ridley, play the man! We shall this day light such a candle in England as I trust shall never be put out.”—Bridges.
The Christian shall utter for ever just the things that he utters on earth. Miller.
Pro_12:22. Not merely they that speak truly, but they that deal truly. Deeds of true dealing must confirm words of fair speaking.—Fausset.
A lie is a thing absolutely and intrinsically evil; it is an act of injustice and a violation of our neighbour’s rights. The vileness of its nature is equalled by the malignity of its effects; it first brought sin into the world, and is since the cause of all those miseries and calamities that disturb it; it tends utterly to overthrow and dissolve society, which is the greatest temporal blessing and support of mankind; it has a strange and peculiar efficacy above all other sins to indispose the heart to religion. It is as dreadful in its punishments as it has been pernicious in its effects.—South.
Honesty is just truth in conduct; and truth is honesty in words.—Wardlaw.
Such as speak the truth in uprightness will not vary in their talk, but tell the same tale again, and be like to themselves in that which they shall say; whereas liars be in and out, affirming and denying, and speaking contradictions in the same matter. Only true men are constant in their words. First, their matter will help their memory, for that which is truth once will be truth ever. Secondly, the same Spirit that worketh a love and conscience of the truth, whereby men are made to be true, doth never cease to be the same, therefore, as it seasoneth the heart and guideth it at the first, so it will establish it, and direct the lips to the end. For sincerity and uprightness is of all things most durable, and least subject to alteration or change. And that St. Paul assigneth for a cause of his invariable constancy, that he minded not those things that he did mind according to the flesh, whereby there should be with him, yea, yea, and nay, nay (2Co_1:17).—Dod.
Truth is always consistent with itself, and needs nothing to help it out; it is always near at hand, and sits upon our lips, and is ready to drop out before we are aware; whereas a lie is troublesome, and sets a man’s invention upon the rack, and one trick needs a good many more to make it good. It is like building upon a false foundation, which constantly needs props to shore it up, and proves at last more chargeable than to have raised a substantial building at first upon a true and solid foundation.—Tillotson.
Dare to be true, nothing can need a lie:
A fault which needs it most grows two thereby.
—Herbert.
God “desireth truth in the inward parts” (Psa_51:6), and all His are “children that will not lie” (Isa_63:8); they will rather die than lie. As they “love in the truth” (2Jn_1:1) so they “speak the truth in love” (Eph_4:15), and are therefore dear to the Father in truth and love (2Jn_1:3), especially since they “do truth” as well as speak it (1Jn_1:6), and do not more desire to be truly good than they hate to seem to be so only.—Trapp.
God doth never hate anything that is not hateful, and that must needs be odious which He abhorreth, and especially when it is abomination. Ye may know by their companions among whom they are marshalled what account he maketh of them (see Rev_21:8).… That truth which is acceptable to God consisteth both in speaking and doing.
1. His Spirit doth make every man that hath attained to the one to be able to do the other. That which St. John setteth down in a more general manner doth strongly confirm this particular point. “If any man sin not in word, he is a perfect man, and able to bridle all the body.” His meaning is that some be absolute without sin in word, and perfect, without infirmity in goodness; but that many be gracious without sinfulness, though they have their slips in speeches; and sincere, without wickedness, though they have their frailties in behaviour.
2. Both are infallible and essential fruits of regeneration, and the Apostle doth thereby persuade us thereby to declare ourselves to be of the number of the saints, and faithful, saying, “Cast off lying, and let him that stole steal no more” (Eph_4:24; Eph_4:28).
3. Both are required of them that would know and manifest themselves to be natural members of the Church in this world, and inheritors of salvation in the life to come. (See Psa_15:1-2.)—Dod.
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.
Paul E. Kretzmann1924 · Public DomainOn vv16–20v. 16. A fool’s wrath is presently known, his…
v. 16. A fool’s wrath is presently known, his indignation breaks out suddenly, often without a careful examination of the difficulty which caused it; but a prudent man covereth shame, he exercises prudent self-control, he keeps his temper well in hand always.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes2017 · CC BY-SA 4.0On vv17, 19The words of one who speaks rashly are like…
The words of one who speaks rashly are like the thrusts of a sword
The phrase, "thrusts of a sword" represents cruel words that hurt another. AT: "What a person says without thinking can hurt as much as if he stabbed with a sword" (See: Simile)
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the tongue of the wise
"Tongue" represents what a person says. AT: "what wise people say" (See: Metonymy)
GEBible — Godless Engineer's Bible App
Geneva Bible translators 1599 · Public Domain On vv16, 18 Which bridleth his affections.
Which bridleth his affections.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv16–20 Pro 12:16 A fool’s wrath is presently known: but…
Pro 12:16 A fool’s wrath is presently known: but a prudent [man] covereth shame.
Ver. 16. A fool’s wrath is presently known.] He hath no power over his passions. Hence פתי, a fool, and פתאם, suddenly, rashly, are from the same root. Like tow, he is soon kindled; like a pot, he soon boils; and like a candle whose tallow is mixed with brine, as soon as lighted he spits up and down the room. A fool uttereth all his mind. {Pro 29:11} The Septuagint render it, All his anger - θυμον. For, as the Hebrews well note in a proverb they have, A man’s mind is soon discovered, bekis, bekos, becoynos; - in loculis, in poculis, in ira; - in his purse, in his drink, in his anger. See my "Common Place of Anger."
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But a wise man covereth shame.] By concealing his wrath, or rather by suppressing it when it would break forth to his disgrace, or the just grief of another. Ut fragilis glacies, occidit ira mora. {a} This was Saul’s wisdom; {1Sa 10:27} and Jonathan’s, when, incensed by his father’s frowardness, he went shooting; {1Sa 20:35} and Ahasuerus, when in a rage against Haman, he walked into the garden. The philosopher wished Augustus, when angry, to say over the Greek alphabet; Ambrose desired an angel’s authority; {Gal 1:8} Theodosius to repeat the Lord’s Prayer before he decreed anything.
{a} Ovid.
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 On vv16–20 Is presently known, by his rash words and indecent…
Is presently known, by his rash words and indecent actions, whereby he exposeth himself to shame.
Covereth shame; either,
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1. The shame, or reproach, or injury done to him by others, which he concealeth and beareth with patience, and passeth by, as his duty and interest obligeth him to do. Or,
2. His own shame, to which the folly of rash anger would have betrayed him.
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 On vv16–20 Note, 1. Passion is folly: A fool is known…
Note, 1. Passion is folly: A fool is known by his anger (so some read it); not but that a wise man may be angry when there is just cause for it, but then he has his anger under check and direction, is lord of his anger, whereas a fool's anger lords it over him. He that, when he is provoked, breaks out into indecent expressions, in words or behaviour, whose passion alters his countenance, makes him outrageous, and leads him to forget himself, Nabal certainly is his name and folly is with him. A fool's indignation is known in the day; he proclaims it openly, whatever company he is in. Or it is known in the day he is provoked; he cannot defer showing his resentments. Those that are soon angry, that are quickly put into a flame by the least spark, have not that rule which they ought to have over their own spirits. 2. Meekness is wisdom: A prudent man covers shame. (1.) He covers the passion that is in his own breast; when his spirit is stirred, and his heart hot within him, he keeps his mouth as with a bridle, and suppresses his resentments, by smothering and stifling them. Anger is shame, and, though a wise man be not perfectly free from it, yet he is ashamed of it, rebukes it, and suffers not the evil spirit to speak. (2.) He covers the provocation that is given him, the indignity that is done him, winks at it, covers it as much as may be from himself, that he may not carry his resentments of it too far. It is a kindness to ourselves, and contributes to the repose of our own minds, to extenuate and excuse the injuries and affronts that we receive, instead of aggravating them and making the worst of them, as we are apt to do.
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 On vv16–20 A fool's wrath is presently known,.... Having no command…
A fool's wrath is presently known,.... Having no command of himself, he cannot repress it, nor keep it in; no sooner is he provoked but he shows it in his countenance, and by his words and actions; it is to be seen in the fire of his eyes, in the frowns of his face, in the gnashing of his teeth, and in the stamping of his feet, as well as in the bitter expressions of his mouth: or "a fool's wrath in that day is known" (b); in the same day in which the provocation is given; yea, in the same hour, and in the same moment; he cannot defer showing it for the least space of time; or it is openly known, it is to be seen and observed by everyone: or thus, "a fool is presently known by his wrath" (c); see Ecc 7:9;
but a prudent man covereth shame; conceals his anger and resentment at any injury done him by words or actions, which if suffered to break out would bring shame and disgrace to him; or he covers the injury itself, the disgraceful words that are spoken of him, and the shameful actions done unto him; he puts up with the contempt that is cast upon him, and bears it patiently; takes no notice of the offence given him, and much less seeks revenge; in which he acts a prudent part, for by so doing he creates less trouble to himself, and gains more credit and reputation from others.
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(b) "eo die quo irritatur", Tigurine version; "eodem die", Junius & Tremellius; so Banyus, Merceras, Gejerus. (c) "Cognoscitur ex ira sua", Munster.
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 On vv16–20 Covereth - The shame, or injury done to him,…
Covereth - The shame, or injury done to him, which he conceals and bears with patience.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv16, 18, 19 Verse 16. A fool's wrath is presently known] We…
Verse 16. A fool's wrath is presently known] We have a proverb very like this, and it will serve for illustration: -
A fool's bolt is soon shot.
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A weak-minded man has no self-government; he is easily angered, and generally speaks whatever comes first to his mind.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv16, 17, 18, 20 Pro 12:16. A fool’s wrath is presently known —…
Pro 12:16. A fool’s wrath is presently known — By his rash words and indecent actions, whereby he exposes himself to shame; but a prudent man covereth shame — Either, 1st, The shame, reproach, or injury, done to him by others, which he conceals, and bears with patience: or, 2d, His own shame, to which the folly of rash anger would have exposed him.
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 On vv16, 17, 20 The “fool” cannot restrain his wrath; it rushes on…
The “fool” cannot restrain his wrath; it rushes on “presently” (as in the margin, on the same day, however, uselessly. The prudent man knows that to utter his indignation at reproach and shame will but lead to a fresh attack, and takes refuge in reticence.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Charles Bridges 1846 · Public Domain On vv16–20 Let the tongue be ever under discipline. An unbridled…
Let the tongue be ever under discipline. An unbridled tongue is the proof of an unrenewed heart. (Jas 1:26 ; Jas 3:2 .) But specially never let it be loose in a moment of wrath. How readily is the fool known by his wrath! He has no command of himself. On the first rising, he bursts out with an ungovernable impulse. (Pro 14:17, Pro 14:29 ; Pro 25:28 .) Truly is wrath called shame. For is it not a shame, that unruly passions should, as it were, trample reason under foot, disfigure even the countenance, and subjugate the whole man to a temporary madness? (Dan 3:19 .) What else were Saul’s unseemly sallies against David and Jonathan;†1 Jezebel’s boiling rage against Elijah;†2 Nebuchadnezzar’s unreasonable decree to kill his wise men, because they could not interpret his vision?†3
Yet far more painful is the sight of the fool’s wrath in the children of God; in Moses, the meekest of men;†4 in David, "the man after God’s own heart;†5 in "Asa, whose heart was perfect with God all his days."†6 Nothing more excites the scoff of the ungodly, than the sight of these gross ebullitions, which Divine grace ought to restrain. But what is "man in his best estate," left to himself! animated with the spirit of a wild beast! in that day he becomes an object of shame. (Pro 17:12 .)
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Self-control, that covers the shame, and represses the rising fermentation, is true Christian prudence. (Pro 29:11 . Jdg 8:2-3 .) Even as a matter of policy, it is most commendable. (1Sa 10:27 .) But as a gracious principle, it is indeed a victory more honourable than the martial triumph (Pro 16:32 ; Pro 19:11 ; Pro 20:3 ); not only subduing our own spirit, but melting the hardness of our adversary. (Rom 12:18-21 .)
Do we feel our temper at any time ready to rise? Cry instantly to Him, who quiets the storm. (Mat 8:26 . Psa 65:7 .) Keep before our eyes his blessed example, "who, being reviled, reviled not again" (1Pe 2:23 ); and be what we behold. (2Co 3:18 .)
Footnotes:
†1 1Sa 18:10-11 ; 1Sa 19:9-11 ; 1Sa 20:30-34 .
†2 1Ki 19:1-2 .
†3 Dan 2:12-13.
†4 Num 20:10-11.
†5 1Sa 25:21-22 .
†6 2Ch 16:10 .
Charles Bridges, An Exposition of the Book of Proverbs (1846) — public domain. Text from a community e-Sword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv16–20 Wise. It is more difficult to repress, than to…
Wise. It is more difficult to repress, than to avoid anger. (St. Ambrose) --- To dissemble, so as to seek an opportunity of revenge, is not commended.
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 On vv16, 18, 19, 20 prudent . . . shame--He is slow to denounce…
prudent . . . shame--He is slow to denounce his insulters (Jam 1:19).
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 On vv16–20 16. A fool’s wrath (vexation) is presently known —…
16. A fool’s wrath (vexation) is presently known — Hebrew, the same day. He does not control his temper, but allows others to witness his provocation.
But a prudent man covereth shame — He does not appear to recognise the contempt with which he is treated, takes no notice of a slight or insult, and suppresses the desire to retaliate. Saul, though not a very wise man, once acted on this maxim. 1Sa_10:27.
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 On vv16, 18, 19 16. presently] Lit. in the (same) day. Comp. “Will…
16. presently] Lit. in the (same) day. Comp. “Will they make an end in one (lit. the) day?” Neh_4:2 [Heb. 3:34]; αὐθημερόν, LXX.
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 On vv16, 18, 19, 20 (16) A fool’s wrath is presently known.—He cannot contain…
(16) A fool’s wrath is presently known.—He cannot contain himself if he thinks himself slighted or injured; the “prudent man,” on the other hand, “covereth shame,” not noticing an insult at the time, but waiting for a convenient opportunity of telling the offender of his fault and bringing him to a better mind (Mat_18:15).
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 On vv16–20 A fool"s wrath is presently ("in the day," auyhmeron…
A fool"s wrath is presently ("in the day," auyhmeron ) known. A foolish man, if he is vexed, insulted, or slighted, has no idea of controlling himself or checking the expression of his aroused feelings; he at once, in the same day on which he has been incensed, makes his vexation known. A prudent man covereth concealethshame; takes no notice of an affront at the moment, knowing that by resenting it he will only make matters worse, and that it is best to let passions cool before he tries to set the matter right. (comp. Pro_20:22 Pro_24:29) Christ"s injunction goes far beyond this maxim of worldly prudence: "I say unto you that ye resist not evil;" "Unto him that smiteth thee on the one cheek, offer also the other"; (Mat_5:39 Luk_6:29) and it is certain that these maxims might be carried into practice much more than they are, even in the present state of society. Septuagint, "A clever man (panourgov ; callidus, Vulgate) concealeth his own disgrace." Corn. a Lapide quotes a Hebrew proverb which asserts that a man"s character is accurately discerned "by purse, by cup, by anger;" i.e. by his conduct in money transactions, under the influence of wine, and in the excitement of anger.
See homily on Pro_29:11. C.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv16, 18, 19, 20 A fools wrath is presently known: but a prudent…
Pro_12:16
A fools wrath is presently known: but a prudent man covereth shame.
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Wrath as shame
The wise man here uses a very observable word, to express wrath. He calls it shame, for it is a shame for a man to suffer his reason to, be tyrannised over by an unruly passion, which spreads deformity over his countenance, and hurries him on to expressions and actions more like those of one confined in bedlam than one who is supposed to have the use of his reason. A fool disgraces himself by giving way to the impetuous sallies of passion. He discovers his temporary madness by his pale countenance, his quivering lips, and his flashing eyes. But a prudent man covereth shame. When he finds his passions beginning to ferment, he does not give them full scope, but considers whether he does well to be angry, and how far it is lawful and safe for him to give way to this turbulent passion. He does not cover his wrath, that it may have time to work, and draw the powers of reason into its service, that it may break forth with more effect on another occasion--but covers it, that he may have time to suppress and destroy it, by considering its folly and wickedness, by meditating on the example and grace of Christ, and by fervent supplications for the support and assistance of the spirit of meekness. By such means as these the prudent man preserves his own honour, and covers the shame of his neighbour, who is likely to be gained by gentleness and meekness. (G. Lawson.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On vv17, 20 Pro_12:17. Speaketh, literally “breathes.”
CRITICAL NOTES.—
Pro_12:17. Speaketh, literally “breathes.”
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Pro_12:18. Speaketh, literally “babbles.” Health, “healing.”
Pro_12:19. A moment, literally “while I wink.”
MAIN HOMILETICS OF THE PARAGRAPH.—Pro_12:17-19, and Pro_12:22
WOUNDING AND HEALING
I. The mischief that may be done by a lying tongue.
1. In a legal matter. It is the duty of a witness to testify exactly what he knows, and no more nor less. If a man speaks deceitfully he may bring much misery upon the innocent, whom his straightforward testimony would have acquitted. And he may do this by withholding truth as well as by uttering direct falsehood. The first is “showing forth deceit” as well as the last.
2. In common conversation. The word “speaketh,” in Pro_12:18, is “babbleth,” and seems to point to those who are great talkers, and who are not careful what they say. (See Homiletics on chap. Pro_10:19-21, page 168.) In both these cases words may inflict a more deadly wound than a sword. If spoken to a man they may break his heart, if spoken of him they may kill his reputation, which no sword of steel can touch, and which to the best men is much more precious than bodily life. A lying or even a babbling tongue can pierce a much more vital organisation than flesh and blood—it can enter the human spirit, and hurt it in its most sensitive part; or by slander it can destroy all the joy of a man’s earthly life. And as a sword can in a moment sever the spirit and the body of a man, and work such ruin and misery as can never be done away with, so a lying tongue may by one word, or one conversation, do mischief that can never be undone. The sword of steel can divide human friends locally; but it cannot sever their love; it tends rather to increase and brighten the flame; but a word of slander may do all this, and estrange those who were bound in the tenderest ties, until the God of Truth shall bring the truth to light. Though the lying tongue is comparatively “but for a moment,” yet in a moment it can deal a thrust that will last as long as life. It can open a wound whence will flow out all the joy of life, as the heart’s blood flows from a mortally wounded man.
II. Its judgment and its destiny. It is an abomination in the sight of a God of Truth, and, therefore, its life is comparatively short—it is “but for a moment” compared with the eternal duration of truth. A lying man or devil is the very antipodes of the Divine character. All truthful men instinctively shrink from a liar as the sensitive plant withdraws from the human touch. How much more must he be held in abhorrence by Him who is a “God of Truth, and without iniquity” (Deu_32:4). Christ characterises lying as the cardinal sin of the greatest sinner in the universe (Joh_8:44). It was his lying tongue that “brought death into the world, and all our woe,” and so spoiled the Paradise which God had prepared for man. How then can lying be any other than an abomination to Him? But, because it is so, its doom is fixed. It is destined to destruction by the victory of truth, as the night is destroyed by the overcoming light of day. (On this subject see also Homiletics on Chap. Pro_10:18, page 166.)
III. The blessed results of a truthful and wisely-governed tongue.
1. It will “show forth righteousness.” A man who speaks the truth shows forth righteousness in two ways—
(1) in his own character. He reveals himself to be a righteous man. He gives a living example of uprightness and integrity.
(2) He helps on righteousness in the world. By being a faithful witness he furthers the ends of justice and righteousness—he helps on the just administration of the law.
2. It will heal wounds inflicted by the untruthful tongue. In nature we have a two-fold exhibition of power. The hurricane comes and breaks the branches of the tree, and strips off its leaves; but a more beneficent power clothes it again with beauty. So the tongue of a fool strips a man of what made life beautiful to him—takes away his good name, or breaks bonds of close friendship—but wise and kind words have a healing power in them—they help to cheer the wounded spirit, and enable the bowed head to lift itself again. Such a tongue of healing had the Divine Son of God, who came “to heal the broken in heart” (Isa_61:1), and to restore the friendship between God and man, which was first broken by the slandering tongue of the devil—that great slanderer of God to man, and of man to God” (Gen_3:5; Job_1:10). To Him the “Lord God gave the tongue of the learned, that He might know how to speak a word in season to him that was weary (Isa_50:4). The tongue of all true servants of God is an instrument of healing, for they are enabled to tell to their fellow-men “words whereby they may be saved” (Act_10:14).
IV. God’s estimation of it and its destiny. It is “God’s delight,” Pro_12:22. Whatever gives delight to a noble and benevolent man must be a blessing to humanity, and everything will delight him that tends to minister blessing to the world. This is pre-eminently true of the good God. Truth is the great need of the race—truth in word and deed and thought. To this end Christ came into the world “to bear witness of the truth” (Joh_18:37), because that alone is the cure for the world’s woes. Then every man who is true must bless humanity and consequently delight God. A good father rejoices to see his own excellencies of character appear in his son, and the Father of the good likewise delights to see His children copy Him in “dealing truly.” (See also on chap. Pro_11:1, page 191.) And because it is God’s delight it will last for ever. Truth of any kind will be established in the course of time. If a man proclaim a scientific truth, however much he may be laughed at and disbelieved at first, his “lip,” or his words, will be established in the end. The words of Galileo, when he uttered the truth, that the earth moved round the sun, have long since been “established.” Time only is needed for any truth to take root-hold—it can never be overturned, whether it be physical or moral truth. Many truths which were scoffed at by most men, when they were first promulgated, are now regarded as truisms by almost everybody. And the lips that uttered them are now established and held in honour. Such men, for instance, as Cromwell and Milton, when they declared that the right of private judgment in religious matters, the freedom of the press, etc., were the right of every man, are now established in the estimation of this nation, and the truths which they uttered are regarded by all Englishmen as undoubted facts. “This,” says F. W. Robertson, “is man’s relation to the truth. He is but a learner—a devout recipient of a revelation—here to listen with open ear devoutly for that which he shall hear; to gaze and watch for that which he shall see. Man can do no more. He cannot create truth; he can only bear witness to it; he can only listen and report that which is in the universe. If he does not repeat and witness to that, he speaketh of his own, and forthwith ceases to be true.… Veracity is another thing. Veracity is the correspondence between a proposition and a man’s belief. Truth is the correspondence of the proposition with fact.” It is to such witness-bearers—especially to those who witness concerning moral truth—that the promise of the text applies.
OUTLINES AND SUGGESTIVE COMMENTS
Pro_12:17. He who is brought to a spiritual discernment of the “truth” “breathes” it like his breath, instinctively and unconsciously. (See Critical Notes.) And he who does this not simply “covers shame” (Pro_12:16), but causes others to, for he advertises righteousness—i.e., publishes it. This, therefore, is the meaning of the sentence: “He that breathes forth truth publishes righteousness”—i.e., saving righteousness: and does it like uttering forth his breath. While the “deceived” (false) witness; literally, the witness of falsehood; aphrase which is ambiguous, because it might mean a witness to falsehood (see chap. Pro_6:9)—the “deceived witness”—i.e., the man who sees or witnesses falsehood instead of truth, “publishes (understood) delusion”—i.e., is a constant fountain of deceit to other men. This sense of the witness of falsehood is necessary to many proverbs (chap Pro_14:5), and saves a number from tautological or truistic interpretations.—Miller.
There is more here than lies upon the surface. It might seem enough for a faithful witness to speak truth. But no—he must show forth righteousness; what is just, as well as what is true. The best intentioned purpose must not lead us to conceal what is necessary to bring the cause to a righteous issue.—Bridges.
The words read at first almost like a truism; but the thought which lies below the surface is that of the inseparable union between truth and justice. The end does not justify the means, and only he who breathes and utters truth makes the righteous cause clear. Plumptre.
He that speaketh, ordinarily, in his common speech, that which is true, will show righteousness—that is, will carry himself justly, and further righteousness with his testimony, when he shall be publicly called thereunto. There must be a training of the tongue to make it fit for equity and justice, as of the hands, and other parts of the body, to make them skilful in handling a weapon and bearing of arms.… No man is competent for any work that is public unless his former upright and honest conversation commend him unto it. The rule which our Saviour gives in another case will hold as firmly in this. “He that is faithful in that which is least, is faithful also in much” (Luk_16:10). For, first, the mouth of the man is the mouth of the man’s treasure. That which he speaketh he best loveth. That which is most in the lips hath greatest place in the heart. If, therefore, the truth be dear unto him, he will certainly show it forth when he shall stand forth before God and His substitute for that purpose, and so do a good service of love and piety; but if he have any fellowship with falsehood he will now take part with it, being void of the fear of God, and afraid to displease man. Secondly, no man exerciseth the truth at any time conscionably, but by the spirit of truth, and that directing men’s hearts at other times, in matters of less weight, will not fail them at their greatest need, when they are to perform a duty of so great importance; and so, on the other hand, Satan hath the disposing of their tongues that give themselves to lying. He is their father, he teacheth them their trade, and tasketh them in their work, and they be wholly at his commandment, and who doubteth but he will command them to be on his side, and to take against the truth, so far as a knowledge of the truth shall make against his practices.—Dod.
Pro_12:18. Wit, when not chastened and controlled by an amiable disposition, often wounds deeply. Jibes, jests, irony, raillery, and sarcasm, fly about. No matter what the wounds, or where they be inflicted, if the wit be but shown. A happy hit, a clever, biting repartee, will not be suppressed for the sake of the feelings, or even the character of a neighbour, or, as it may happen, a friend. The man of wit must have his joke, cost what it may. The point may be piercing in the extreme; but if it glitters it is enough; to the heart it will go.—Wardlaw.
Abimelech and his fellow priests were killed with the tongue, as with a rapier; so was Naboth and his sons; so was our Saviour Christ Himself. An honest mind is ever more afflicted with words than blows. You shall find some, saith Erasmus, that if they be threatened with death can despise it; but to be belied they cannot brook, nor from revenge contain themselves. How was David enraged by Nabal’s railings! Moses, by the people’s murmurings! Jeremiah by the derisions of the rude rabble! (chap. Pro_20:7-8.)—Trapp.
Among all the complaints which the godly, and God’s own spirit make against the wicked in the Scriptures, they seldom complain of anything more than of their virulent and pestiferous mouths (Psa_55:21; Psa_52:2; Pro_25:18; Rom_3:13). First, they cause swords to be drawn, and blood to be shed, and men to be slain, and much mischief to be wrought. Secondly. The sword, or any other weapon, can only hurt them that are present, and in places near to it; but the stroke of the tongue will light most dangerously upon them that are absent; no place or distance can help against it, and one man may do mischief to a great multitude.—Dod.
Pro_12:19. Liars need to have good memories. A lying tongue soon betrays itself. “No lie reaches old age,” says Sophocles.—Fausset.
The verse has been differently rendered. “The tongue of truth is ever steady: but the tongue of falsehood is so but for a moment” (Hodgson). There is unvarying consistency in the one case; for truth is always in harmony with itself; while there is shifting evasion, vacillation, contradiction, in the other.—Wardlaw.
Who will gainsay the martyr’s testimony—“Be of good comfort, Master Ridley, play the man! We shall this day light such a candle in England as I trust shall never be put out.”—Bridges.
The Christian shall utter for ever just the things that he utters on earth. Miller.
Pro_12:22. Not merely they that speak truly, but they that deal truly. Deeds of true dealing must confirm words of fair speaking.—Fausset.
A lie is a thing absolutely and intrinsically evil; it is an act of injustice and a violation of our neighbour’s rights. The vileness of its nature is equalled by the malignity of its effects; it first brought sin into the world, and is since the cause of all those miseries and calamities that disturb it; it tends utterly to overthrow and dissolve society, which is the greatest temporal blessing and support of mankind; it has a strange and peculiar efficacy above all other sins to indispose the heart to religion. It is as dreadful in its punishments as it has been pernicious in its effects.—South.
Honesty is just truth in conduct; and truth is honesty in words.—Wardlaw.
Such as speak the truth in uprightness will not vary in their talk, but tell the same tale again, and be like to themselves in that which they shall say; whereas liars be in and out, affirming and denying, and speaking contradictions in the same matter. Only true men are constant in their words. First, their matter will help their memory, for that which is truth once will be truth ever. Secondly, the same Spirit that worketh a love and conscience of the truth, whereby men are made to be true, doth never cease to be the same, therefore, as it seasoneth the heart and guideth it at the first, so it will establish it, and direct the lips to the end. For sincerity and uprightness is of all things most durable, and least subject to alteration or change. And that St. Paul assigneth for a cause of his invariable constancy, that he minded not those things that he did mind according to the flesh, whereby there should be with him, yea, yea, and nay, nay (2Co_1:17).—Dod.
Truth is always consistent with itself, and needs nothing to help it out; it is always near at hand, and sits upon our lips, and is ready to drop out before we are aware; whereas a lie is troublesome, and sets a man’s invention upon the rack, and one trick needs a good many more to make it good. It is like building upon a false foundation, which constantly needs props to shore it up, and proves at last more chargeable than to have raised a substantial building at first upon a true and solid foundation.—Tillotson.
Dare to be true, nothing can need a lie:
A fault which needs it most grows two thereby.
—Herbert.
God “desireth truth in the inward parts” (Psa_51:6), and all His are “children that will not lie” (Isa_63:8); they will rather die than lie. As they “love in the truth” (2Jn_1:1) so they “speak the truth in love” (Eph_4:15), and are therefore dear to the Father in truth and love (2Jn_1:3), especially since they “do truth” as well as speak it (1Jn_1:6), and do not more desire to be truly good than they hate to seem to be so only.—Trapp.
God doth never hate anything that is not hateful, and that must needs be odious which He abhorreth, and especially when it is abomination. Ye may know by their companions among whom they are marshalled what account he maketh of them (see Rev_21:8).… That truth which is acceptable to God consisteth both in speaking and doing.
1. His Spirit doth make every man that hath attained to the one to be able to do the other. That which St. John setteth down in a more general manner doth strongly confirm this particular point. “If any man sin not in word, he is a perfect man, and able to bridle all the body.” His meaning is that some be absolute without sin in word, and perfect, without infirmity in goodness; but that many be gracious without sinfulness, though they have their slips in speeches; and sincere, without wickedness, though they have their frailties in behaviour.
2. Both are infallible and essential fruits of regeneration, and the Apostle doth thereby persuade us thereby to declare ourselves to be of the number of the saints, and faithful, saying, “Cast off lying, and let him that stole steal no more” (Eph_4:24; Eph_4:28).
3. Both are required of them that would know and manifest themselves to be natural members of the Church in this world, and inheritors of salvation in the life to come. (See Psa_15:1-2.)—Dod.
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.
Paul E. Kretzmann 1924 · Public Domain On vv16–20 v. 16. A fool’s wrath is presently known, his…
v. 16. A fool’s wrath is presently known, his indignation breaks out suddenly, often without a careful examination of the difficulty which caused it; but a prudent man covereth shame, he exercises prudent self-control, he keeps his temper well in hand always.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv17, 19 The words of one who speaks rashly are like…
The words of one who speaks rashly are like the thrusts of a sword
The phrase, "thrusts of a sword" represents cruel words that hurt another. AT: "What a person says without thinking can hurt as much as if he stabbed with a sword" (See: Simile)
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the tongue of the wise
"Tongue" represents what a person says. AT: "what wise people say" (See: Metonymy)
brings healing
"comforts and heals"
translationWords
true
corrupt witness
word
sword
tongue
wise
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 On vv16–17 12:16 Keeping a level head allows a wise person…
12:16 Keeping a level head allows a wise person to think clearly and avoid reactions that could cause a fight.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.