Dealeth foolishly; his passion hurries him into many rash and foolish speeches and actions.

A man of wicked devices, one who suppresseth his passion, but designeth and meditateth revenge, watching for the fittest methods and opportunities of executing it,

is hated, both by God and men, as being most deeply malicious, and like the devil, and most dangerous and pernicious to human society; whereas men that are soon angry give a man warning, and are quickly pacified, and therefore pitied and pardoned.

Fuente: English Annotations on the Holy Bible by Matthew Poole

17. He . . . angryliterally,”short of anger” (compare Pr14:29, opposite idea).

man . . . hatedthatis, the deliberate evildoer is more hated than the rash.

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

[He that is] soon angry dealeth foolishly,…. A man that is quick and short, of a hasty spirit, and presently discovers anger and resentment in his face; he says and does many foolish things, which he afterwards is sorry for, and repents, and is ashamed of; and he is to be pitied and forgiven;

and a man of wicked devices is hated; one that hides his anger, covers his resentment, contrives schemes to revenge himself, and waits an opportunity to put them in execution, is justly hateful to God and men.

Fuente: John Gill’s Exposition of the Entire Bible

This verse, as if explanatory of , connects itself with this interpretation of the contrasts, corresponding to the general usus loquendi , and particularly to the Mishle style.

One who is quick to anger worketh folly,

And a man of intrigues is hated.

Ewald finds here no right contrast. He understands in a good sense, and accordingly corrects the text, substituting for , ( ), for he translates: but the man of consideration bears (properly smooths, viz., his soul). On the other hand it is also to be remarked, that , when it occurs, is not to be understood necessarily in a good sense, since is used just like , at one time in a good and at another in a bad sense, and that we willingly miss the “most complete sense” thus arising, since the proverb, as it stands in the Masoretic text, is good Hebrew, and needs only to be rightly understood to let nothing be missed in completeness. The contrast, as Ewald seeks here to represent it (also Hitzig, who proposes : the man of consideration remains quiet; Syr. ramys , circumspect), we have in Pro 14:29, where the stands over against the ( or of the breathing of anger through the nose, cf. Theocritus, i. 18: ). Here the contrast is different: to the man who is quick to anger, who suddenly gives expression to his anger and displeasure, stands opposed the man of intrigues, who contrives secret vengeance against those with whom he is angry. Such a deceitful man, who contrives evil with calculating forethought and executes it in cold blood (cf. Psa 37:7), is hated; while on the contrary the noisy lets himself rush forward to inconsiderate, mad actions, but is not hated on that account; but if in his folly he injures or disgraces himself, or is derided, or if he even does injury to the body and the life of another, and afterwards with terror sees the evil done in its true light, then he is an object of compassion. Theodotion rightly: ( ) , and Jerome: vir versutus odiosus est (not the Venet. , for this signification has only , and that in the sing.); on the contrary, the lxx, Syr., Targum, and Symmachus incorrectly understand in bonam partem .

Fuente: Keil & Delitzsch Commentary on the Old Testament

      17 He that is soon angry dealeth foolishly: and a man of wicked devices is hated.

      Note, 1. Passionate men are justly laughed at. Men who are peevish and touchy, and are soon angry upon every the least provocation, deal foolishly; they say and do that which is ridiculous, and so expose themselves to contempt; they themselves cannot but be ashamed of it when the heat is over. The consideration of this should engage those especially who are in reputation for wisdom and honour with the utmost care to bridle their passion. 2. Malicious men are justly dreaded and detested, for they are much more dangerous and mischievous to all societies: A man of wicked devices, who stifles his resentments till he has an opportunity of being revenged, and is secretly plotting how to wrong his neighbour and to do him an ill turn, as Cain to kill Abel, such a man as this is hated by all mankind. The character of an angry man is pitiable; through the surprise of a temptation he disturbs and disgraces himself, but it is soon over, and he is sorry for it. But that of a spiteful revengeful man is odious; there is no fence against him nor cure for him.

Fuente: Matthew Henry’s Whole Bible Commentary

Quick Tempered or Deliberate

Verse 17 describes two kinds of evil: the action of the quick tempered who acts impetuously according to his emotions; and the carefully designed evil plans of the wicked man. God says to control temper is better than the mighty or to subdue a city (Pro 16:32); He says the heart that devises evil is among the things HE hates (Pro 6:16; Pro 6:18; Pro 14:29; Pro 19:11; Pro 3:29; Pro 16:9; Pro 24:8).

Fuente: Garner-Howes Baptist Commentary

(17) Dealeth foolishly.Does silly things, and makes himself an object of ridicule, but not of hatred; whereas the man of (wicked) devices is hated for his cold-blooded malice.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

17. Soon angry , ( ketsar-appayim,) short of nostrils; the word primarily means nostrils, but tropically anger. The ancients conceived of anger as conspicuously expressed by the nostrils, the chief external organs of respiration. Thus, “short of nostrils” signified angry, or passionate, and “long of nostrils,” the opposite, slow to anger. The thought of the proverb is, that a passionate man is apt to act foolishly, but men may pity his weakness: whereas a man of deliberate evil intentions a malicious man is hated. Comp. Pro 15:1.

Fuente: Whedon’s Commentary on the Old and New Testaments

The Triumph Of Truth Over Falsehood And Of Righteousness Over Unrighteousness ( Pro 14:17-25 ).

The thought of truth against falsehood undergirds this subsection. It commences with the fact that fools deal foolishly and devise evil schemes, and ends with the thought that they even, by their lies, destroy the reliability of the courts. But they do not in the end succeed. For they are hated and in the end have to bow down to the good. They are in contrast with the true. The shrewd are crowned with true knowledge (Pro 14:18); the evil will have to bow down to them (Pro 14:19); those who devise good will enjoy true covenant love (Pro 14:22); the true witness saves lives (Pro 14:25). In contrast are the false. They are evil schemers (Pro 14:17); they inherit folly (Pro 14:18); they have to bow down to the good and the righteous (Pro 14:19); they devise evil (Pro 14:22); they utter lies in court and cause deceit where there should only be truth (Pro 14:25).

Also prominent is the benefit of righteousness and wisdom. The wise and good devise good and not evil (Pro 14:22) and will thus not be hated (Pro 14:17); they will be recognised as having true knowledge (Pro 14:18); in time to come the evil will bow down to them (Pro 14:19); they have many friends (Pro 14:20); they will be blessed (Pro 14:21); they will enjoy true favour (Pro 14:22); they will increase in goods (Pro 14:23), which will be a crown to them (Pro 14:24); and they will save lives in court (Pro 14:25).

In contrast are the foolish. They will deal foolishly (Pro 14:17); they will be hated (Pro 14:17); they will inherit folly (Pro 14:18); in time to come they will bow down to the good (Pro 14:19); they are hated by their own neighbour (Pro 14:20); They sin because the despise their neighbour (Pro 14:21); they wander from the true path (Pro 14:22); their ways result in poverty (Pro 14:23); their folly is folly (Pro 14:24); and they destroy the reliability of the courts (Pro 14:25).

The subsection is presented chiastically as follows:

A He who is soon angry (the quick tempered man) commits folly, and a man of wicked devices (an evil schemer) is hated (Pro 14:17).

B The simple inherit folly, but the prudent are crowned with knowledge (Pro 14:18).

C The evil bow down before the good, and the wicked at the gates of the righteous (Pro 14:19).

D The poor is hated even of his own neighbour, but the rich has many friends (Pro 14:20).

E He who despises his neighbour sins (Pro 14:21 a)

E But he who has pity on the poor, happy is he (Pro 14:21 b).

D Do they not err who devise evil? But mercy and truth will be to those who devise good (Pro 14:22).

C In all labour there is profit, but the talk of the lips (idle chatter) tends only to penury (Pro 14:23)

B The crown of the wise is their riches, but the folly of fools is only folly (Pro 14:24).

A A true witness delivers lives, but he who utters lies causes deceit (Pro 14:25).

Note that in A the evil schemer is hated, whilst in the parallel the utterer of lies causes deceit (by his schemes). In B the simple inherit folly, whilst the prudent are crowned with knowledge, and in the parallel the folly of fools is only folly, whilst the wise are crowned with riches. In C the evil and the unrighteous bow down before the good and the righteous, whilst in the parallel the righteous grow rich, and the unrighteous become poor. In D the rich man has many friends, whilst in the parallel those who devise good receive compassion and truth. Centrally in E the one who despises his neighbour sins, whilst the one who pities the poor is happy.

Pro 14:17

‘He who is soon angry (the quick tempered man) will commit folly,

And a man of wicked devices (an evil schemer) is hated.’

The subsection commences with a contrast between two types of ‘fool’, the quick tempered man who acts impetuously and in consequence commits folly, and the cool-headed evil schemer who is hated. Quick temper and anger are regularly depicted as resulting in folly. Anger makes men behave foolishly. They lose all sense of proportion (consider Saul in his determination to destroy David). Thus in Pro 15:18 a; Pro 29:22 a, ‘the angry man stirs up strife’, so that there is more hope for a fool than for a man who is hasty with his words (Pro 29:20). In contrast the cool-headed appease strife (Pro 15:18 b). As Paul warns, ‘be angry and do not sin, do not let the sun go down on your wrath’ (Eph 4:26) for to do so is to ‘give place to the Devil’ (Eph 4:27).

In contrast is the evil schemer. He is cool-headed and plans his evil schemes carefully and with forethought. He is a destroyer of lives and of happiness, and is deservedly hated. Such a man will go into court and perjure himself (Pro 14:26). He is a totally untrustworthy man in whom there is little that is good. And he is hated by both God (Pro 6:18) and man.

Pro 14:18

‘The naive inherit folly,

But the shrewd are crowned with knowledge.’

Here we learn where the folly of the naive often comes from. They inherit it. It is passed on from generation to generation. All too often they learn it from their parents, or their relatives. We all need to remember this, that our faults are picked up and carried into practise by our children. They mirror our behaviour.

In contrast are the shrewd. They are crowned with knowledge (the knowledge of God). Their knowledge of God decorates their brow and is seen by all. It brings them honour and esteem. This idea was stressed in the Prologue. Compare Pro 1:9; Pro 4:9. In the parallel Pro 14:24 they are crowned with riches (which they have built up through hard labour – Pro 14:23), the riches which come from wisdom, whilst all that folly produces is folly.

Pro 14:19

‘The evil bow down before the good,

And the wicked, at the gates of the righteous.’

And it is because the shrewd are crowned with knowledge that the evil bow down before them. They recognise their quality. Even though they may not admit it, evil men have respect for the truly good. We have here a reminder that good will triumph in the end.

And this is especially so in respect of justice (at least ideally). ‘The gates’ of a city were the places where the courts sat, and judgment was given. Thus those appointed to judge are generally those who have gained the respect of the people by their reliability and honesty, and the unrighteous have to bow down to them. Paradoxically unrighteous people do not want to be judged by unrighteous men (unless they are in a position to bribe them). It is the men who have become well off through their own labours, rather than those who just talk (Pro 14:23), in whom men tend to put their trust. They have proved themselves by their actions. Interestingly the idea is that the unrighteous recognise those who are like themselves and do not want to be governed by them.

Pro 14:20

‘The poor is hated even of his own neighbour,

But the rich has many who love him.’

In Pro 14:17 it was the evil schemer who was hated. Here it is the poor. ‘The poor’ can have a number of meanings. It can signify the destitute, many of whom have become destitute though slothfulness (Pro 6:6-11; Pro 10:4). It can signify the subsistence farmer, who struggles to supply his family with food. It can signify those who labour for others as employees in order to supply their families with food (compare Jeremiah 39:20). And it can signify the relatively poor, who have sufficient for survival and no more. But it is probably not ‘the deserving poor’ who are in mind here. It is probably rather speaking of the poor who are poor because of their slothfulness and neglect, which has been the regular significance of the poor in Proverbs up to this point ( Pro 6:6-11; Pro 10:4; etc.). These are ‘the poor’ in context also, for Pro 14:23 refers to those who are in poverty because they do nothing but talk.

And in that case we can see why their own neighbours despise them. They see them for what they are. For they see the thorns growing on their strips of land and impinging on their own strips of land. And they see what a burden they are on the community. Furthermore they may well fear how they will behave, for it is such men who in the Prologue cause harm to their fellows.

In contrast the man who has worked hard (Pro 14:23) and become well-to-do is respected by all (his riches are a crown on his head – Pro 14:24). His family flourish. He has many friends. They recognise his worth and rejoice at how well he is doing. This interpretation ties in with the parallel proverb which contrasts the evil with the good (Pro 14:22), and with Pro 14:23-24 which again demonstrate that ‘the rich’ are the wise (Pro 14:24) and the hard working (Pro 14:23), whilst the poor are the slothful who do nothing but chat (Pro 14:23).

It is, of course possible to interpret this proverb as simply cynically meaning that people hate poor neighbours and love rich ones. But in that case we would have to take it tongue in cheek and put ‘who love him’ in inverted commas. For the fact is that the opposite would probably be the case. The rich may be fawned on, but they are usually not loved by those who are worse off, whereas neighbours tend to have sympathy for those who have become poor through misfortune. Once, however, it means the wise and good who have become well-to-do by hard work, as opposed to the slothful poor who have become poor through laziness, it begins to make sense, especially in Solomonic terms. It is true that at first sight the following proverb might be seen as supporting the second interpretation, but the word for ‘poor’ there is a different one referring more to the lowly than to the destitute (compare Pro 3:34; Pro 16:19). Thus there is a different emphasis.

Pro 14:21

‘He who despises his neighbour sins,

But he who has pity on (shows favour to) the poor (lowly), happy is he.’

This verse parallels Pro 14:20 in its references to neighbours and the poor. But the meaning of ‘poor’ (a different word from Pro 14:20) is probably somewhat wider here. More in mind are those of lowly status. The point here is that it is wrong to despise your neighbour, however high or low he might be, for God commanded, ‘you shall love your neighbour as yourself’ (Lev 19:18) and ‘you shall not hate your brother in your heart’ (Lev 19:17). As a consequence the one who despises his neighbour, whether high or low, transgresses the commandments of God.

Some would argue that in order to balance the two halves the ‘neighbour’ must signify a ‘lowly neighbour’ and ‘the lowly’ must also signify a ‘lowly neighbour’, but that is to ignore the breadth of God’s Law which commands us to love all neighbours, and to show kindness to all lowly people. The emphasis is on the contrast between despising and showing favour, not on the similarity of the recipients. Note how in the next proverb erring does not balance mercy and truth.

In contrast the one who follows God’s Law and ‘has pity on (or shows favour to) the lowly’ (compare Deu 15:11) will be blessed (God will act towards him in favour). We note that the proverb carefully avoids speaking of a ‘poor neighbour’, and if it stood by itself we would not imply it in the first clause. Here, however, ‘having pity on and showing favour to the lowly’ appears to indicate all lowly people, not just those who can be seen as neighbours. It would include ‘the stranger who lives among you’ (Lev 19:33-34). But whatever may be the case, we must not miss the main point which is that we must not despise our neighbour and should have deep concern for the lowly if we would be blessed by God.

Pro 14:22

‘Do they not err who devise evil?

But mercy and truth will be to those who devise good.’

The words in the first clause cover all types of evil, both physical and moral. Evil basically means anything harmful. And the point is that to devise harm against others in any way is to err, to wander from the straight and true path. Those who ‘devise evil’ are the ‘evil schemers’ of Pro 14:17 who are ‘hated’, and no wonder, for they plan to cheat, slander, inconvenience or do violence to their neighbours. Their thoughts are wrapped up in themselves.

In contrast are those who ‘devise good’. They plan for the wellbeing of their fellowman. They think of others. They devise for their neighbours what they would want their neighbours to devise for them (compare Mat 7:12). And their neighbours will reciprocate, and so will God. Thus they themselves will be treated with compassion and faithfulness by men, and covenant love and faithfulness by God (they will be blessed as in Pro 14:21). Even the unrighteous will bow down before them and see them as worthy (Pro 14:19). They will win the hearts of all.

Pro 14:23

‘In all labour there is profit (or plenteousness),

But the talk of the lips (tends) only to penury (or want, need).’

In Pro 14:20-21 there has been an emphasis on the poor, and we are now presented with the explanation of that poverty which is typical of Proverbs. In Pro 14:22 mention was made of ‘covenant love and faithfulness’ and this is exemplified in the profit that comes from labour. It is God Who supplies the rain and the sun which cause the crops to grow (compare Pro 3:9-10).

The point here is that toil is never wasted, it always results in some benefit. There is always gain from it. And hard toil results in plenty. In contrast those who spend all their time chatting (especially about all that they have done, instead of doing it) will end up in poverty and need. Once again the thought is that the wise prosper and the fool becomes poor. That is why the ‘evil’ (the unrighteous) will bow down before the good (the righteous). It is because the good have prospered and the evil tend to be poor (Pro 14:19).

Pro 14:24

‘The crown of the wise is their riches,

But the folly of fools is only folly.’

The hard worker who becomes wealthy and the one who does nothing but talk (Pro 14:23) are now described in terms of the wise and the foolish. To the wise their comparative riches are a crown, just as in the parallel their ‘knowledge’ of God is a crown (Pro 14:18). They reveal their status and wisdom, for they testify to their diligence and righteousness (compare Pro 1:9; Pro 4:9; Pro 12:4). In contrast fools are just fools. There is nothing more to be said. They have no status. Their status is that of a fool.

Pro 14:25

A true witness delivers lives,

But he who utters lies causes deceit.’

The subsection, which began with the thought of the evil schemer (Pro 14:17), now closes with an affirmation of the importance of truth, especially in relation to bearing witness in court where lives may truly be at stake. In a society where cases were decided mainly on the evidence of witnesses a true witness could make the difference between life and death for an innocent party. His true testimony might thus save a life. Unlike the evil schemer (Pro 14:17), he ‘devises good’ because he himself is true, and he will thus himself receive truth and favour (see Pro 14:22).

How different is the false witness. He blurs the truth by his lies and replaces truth with falsehood. He makes deceit flourish. By that means he causes falsehood to triumph and may destroy lives. (Consider the false witnesses who bore testimony against Jesus). He is a man of wicked devices (Pro 14:17) who is hated by all who know the truth about him.

Fuente: Commentary Series on the Bible by Peter Pett

v. 17. He that is soon angry, losing his temper at the slightest provocation, dealeth foolishly, working only folly, with evil consequences to himself; and a man of wicked devices is hated, since he, with his malicious craft and hypocritical subtlety, is even more dangerous than he who flies into a passion at the slightest provocation.

Fuente: The Popular Commentary on the Bible by Kretzmann

Pro 14:17. He that is soon angry dealeth foolishly He who is soon angry will deal inconsiderately: a considerate man will endure patiently. Houbigant. The LXX have it, A hasty man acteth rashly, but a prudent man endureth many things.

Fuente: Commentary on the Holy Bible by Thomas Coke

Pro 14:17 [He that is] soon angry dealeth foolishly: and a man of wicked devices is hated.

Ver. 17. He that is soon angry dealeth foolishly. ] Alexander, in his hot blood, slew his dearest friend, whom he would have revived again with his heart blood.

“ Qui non moderabitur irae

Infectum velit esse dolor quod suaserit, et mens. ”

Rash anger differs from madness, saith Seneca, in nothing but in time only. See my “Common Place of Anger.”

And a man of wicked devices is hated, ] i.e., He that beareth a grudge intending revenge – as one that only wants, and therefore waits a fit time, as Absalom did for Amnon – this is a dangerous man, and deservedly detested of all. It is counted manhood – indeed it is doghood. The curs of Congo, they say, bite but never bark. Esau threatened Jacob. Tiberius lentus in meditando, ubi prorupisset, tristioribus dictis atrocia facta conungebat. The more he meditated revenge, the more did time and delay sharpen it; and the further off he threatened, the heavier the stroke fell; therefore he was generally hated as an odious miscreant.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

wicked devices = deep schemes or intrigues.

Fuente: Companion Bible Notes, Appendices and Graphics

Pro 14:17

Pro 14:17

“He that is soon angry will deal foolishly; And a man of wicked devices is hated.”

As this stands, “The proverb compares two bad dispositions by their outcome and by their impression upon others”; but by a slight emendation (which some current translators accept), we get, “A person who becomes angry easily does foolish things, but a wise person is patient. Either way the proverb is true.

Pro 14:17. The Bible is against quick-temperedness: Tit 1:7; Jas 1:19; Pro 15:18; Pro 16:32. An angry man will deal foolishly because anger momentarily blurs ones judgment (a good reason for not losing ones temper). Jokingly, keep your temper-nobody wants it. A man of wicked devices is hated of God (Pro 12:2), but two human groups who hate or abhor him are those who are hurt by his devices (like people who get robbed or cheated by some slick maneuver) and those who do not approve of them (Rev 2:2).

Fuente: Old and New Testaments Restoration Commentary

that: Pro 14:29, Pro 12:16, Pro 15:18, Pro 16:32, Pro 22:24, Pro 29:22, Ecc 7:9, Jam 1:19

a man: Pro 6:18, Pro 12:2, Est 3:6, Est 7:5, Est 7:6, Isa 32:7, Jer 5:26-29

Reciprocal: Pro 14:22 – err Pro 20:3 – but 1Co 13:5 – is not Eph 4:31 – wrath Tit 1:7 – not soon

Fuente: The Treasury of Scripture Knowledge

Pro 14:17. He that is soon angry dealeth foolishly His passion hurries him into many rash and foolish speeches and actions; and a man of wicked devices One who, it may be, suppresses his passion, but designs and meditates revenge, watching for the fittest opportunities of executing it; is hated Both by God and men; as being most deeply malicious, and like the devil, and most dangerous and pernicious to human society. The LXX. translate this verse, , , A hasty man acteth rashly, but a prudent man endureth many things: to which Houbigants translation is similar, He who is soon angry will deal inconsiderately; a considerate man will endure patiently.

Fuente: Joseph Bensons Commentary on the Old and New Testaments