Exegetical and Hermeneutical Commentary of Proverbs 17:27
He that hath knowledge spareth his words: [and] a man of understanding is of an excellent spirit.
27. excellent ] Rather, cool, A.V. marg. and R.V.; , LXX.
It is better with LXX. and R.V. to invert the order of subject and predicate in this verse and render:
He that spareth his words hath knowledge:
And he that is of a cool spirit is a man of understanding.
Fuente: The Cambridge Bible for Schools and Colleges
Better, A man of calm (or noble) spirit is a man of understanding.
Fuente: Albert Barnes’ Notes on the Bible
Pro 17:27-28
He that hath knowledge spareth his words.
Signs of a wise man
Two ways a man may show himself to be a wise man.
1. By the good temper, the sweetness and the sedateness of his mind. A man of understanding is of an excellent spirit, i.e., a precious spirit. He is one that looks well to his spirit, that it be as it should be, and so keeps it in an even frame, easy to himself, and pleasant to others. A gracious spirit is a precious spirit, and renders a man amiable and more excellent than his neighbour. He is of a cool spirit (so some read it), not heated with passion nor put into any tumult or disorder by the impetus of any corrupt affection, but even and stayed. A cool head with a warm heart is an admirable composition.
2. By the good government of his tongue. A wise man will be of few words, as being afraid of speaking amiss; he that has knowledge, and aims to do good with it, is careful, when he does speak, to speak to the purpose, and says little, in order that he may take time to deliberate. He spares his words, because they are better spared than ill-spent. This is generally taken for such a sure indication of wisdom that a fool may gain the reputation of being a wise man if he have but wit enough to hold his tongue, to hear, and see, and say little. If a fool hold his peace, men of candour will think him wise, because nothing appears to the contrary, and because it will be thought that he is making observations on what others say and gaining experience, and is consulting with himself what he shall say that he may speak pertinently. See how easy it is to gain mens good opinion and to impose upon them. But when a fool holds his peace God knows his heart, and the folly that is bound up there; thoughts are words to Him, and therefore He cannot be deceived in His judgment of men. (Matthew Henry.)
The empire of silence
Looking round at the noisy inanity of the world, words with little meaning, actions with little worth, one loves to reflect on the great empire of silence. The noble silent men gathered here and there, each in his department, silently thinking, silently working, whom no morning newspaper makes mention of, they are the salt of the earth. A country that has none or few of these is in a bad way. Like a forest which has no roots, which has all turned into leaves and boughs, which must soon wither and be no forest. Woe to us if we had nothing but what we can show or speak. Silence, the great empire of silence, higher than the stars; deeper than the kingdoms of death! It alone is great; all else is small. (Thomas Carlyle.)
Silence and thought
Bees will not work except in darkness; thought will not work except in silence; neither will virtue work except in silence. Let not thy right hand know what thy left hand doeth. (Thomas Carlyle.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Spareth, Heb. restraineth, as at other times, so especially when he is provoked to passion, in which case fools utter all their mind. An excellent spirit; which he showeth by commanding his passions, and bridling himself from hasty and unadvised speeches. Or, as others render it, is of a cool spirit, calm and moderate, not easily provoked; humble, as the Chaldee renders it; patient or long-suffering, as the LXX. and Arabic interpreters render the words. Or, as others, sparing (Heb. precious, which is put for rare or scarce, 1Sa 3:1; Pro 25:17; Isa 13:12) of his breath, i.e. of his speech, as this very word is used, Pro 29:11; Isa 11:4, compared with 2Th 2:8.
Fuente: English Annotations on the Holy Bible by Matthew Poole
27, 28. Prudence of speech iscommended as is an excellent or calm spirit, not excited to vainconversation.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
He that hath knowledge spareth his words,…. Or, “he that knows knowledge” c; one that is very knowing, has a fund of knowledge in him, “spareth his words”; is generally a man of few words, he thinks much and says little; and though he may be communicative of his knowledge to proper persons, and at proper times, yet never speaks of it in a boasting and ostentatious way: or, he “restrains his words” d; he puts a bridle on them; and suffers not himself to speak hastily and angrily, and in a reproachful manner, when he is provoked to it;
[and] a man of understanding is of an excellent spirit; here is a various reading; the “Cetib” is , “of a cool spirit” e; in opposition to a warm fiery spirit; such as was that of the apostles, who were for calling for fire from heaven on those that slighted their master, and, as he told them, knew not what spirits they were of; but a cool spirit is one that is not soon angry, calm, sedate, and not easily provoked to wrath: the “Keri”, or marginal reading, is , “of an excellent” or “precious spirit” f; and such an one is a right spirit; a spirit of faith and love, and of a sound mind; and of such a spirit is a man of understanding in things divine and spiritual; to have a spirit of prayer, and to be tenderhearted, and of a sympathizing and forgiving spirit, is to be of an excellent spirit. The Targum is,
“humble in spirit;”
and a meek and quiet spirit is in the sight of God of great price; the Lord has a great regard to such who are of an humble and contrite spirit: with these he dwells, to these he gives more grace; these are like to Christ, and have the fruits of his Spirit, and are very useful and ornamental. The Septuagint, Syriac, and Arabic versions render it, “patient” or “longsuffering”; and to be of a patient spirit is to be of an excellent spirit: such bear afflictions and reproaches quietly; wait God’s own time for hearing and helping them, and live in the comfortable expectation of heaven and happiness; and such show themselves to be wise and understanding men.
c “qui scit scientiam”, Pagninus, Vatablus, Mercerus. d “qui cohibet sermones suos”, Junius & Tremellius, Piscator. e “frigidus spiritu”, Junius & Tremellius, Piscator, Cocceius. f “pretiosus spiritu”, Pagninus, Montanus, Mercerus, Gejerus, Baynus.
Fuente: John Gill’s Exposition of the Entire Bible
27 He that keepeth his words to himself hath knowledge,
And the cool of temper is a man of understanding.
The first line here is a variation of Pro 10:19. The phrase (here and at Dan 1:4) means to possess knowledge ( novisse ); more frequently it is , e.g., Pro 4:1, where has the inchoative sense of noscere . In 27b the Ker is . Jerome translates it pretiosi spiritus , the Venet. . Rashi glosses here, as at 1Sa 3:1, by (thus to be read after codd.), retentus spiritu ; most interpreters remark that the spirit here comes into view as expressing itself in words. It is scarcely correct to say that could designate one who is sparing in his words, but is, according to the fundamental conception of the verb , gravis spiritu (Schultens), of a dignified, composed spirit; it is a quiet seriousness proceeding from high conscientiousness, and maintaining itself in self-control, which is designated by this word. But the Chethb presents almost the same description of character. from (of the same root as ) means to be firm, unmoveable, , hence to be congealed, frozen, cold (cf. frigus with rigere , rigor ), figuratively to be cold-blooded, passionless, quiet, composed (Fl.); cf. post-bibl. (Arab. kurratain ), cooling = refreshing, (Act 3:20).
(Note: “He has made my eye glowing” ( askhn , cf. ) is in Arab. equivalent to “he has deeply troubled me.” The eye of the benevolent is barid , and in the Semitic manner of expression, with deep psychological significance, it is said that the tears of sorrow are hot, but those of joy cold.)
Whether we read or , in any case we are not to translate rarus spiritu , which, apart from the impossibility of the expression, makes 27b almost a tautological repetition of the thought of 27a. The first line recommends bridling of the tongue, in contrast to inconsiderate and untimely talk; the second line recommends coldness, i.e., equanimity of spirit, in contrast to passionate heat.
Fuente: Keil & Delitzsch Commentary on the Old Testament
27 He that hath knowledge spareth his words: and a man of understanding is of an excellent spirit. 28 Even a fool, when he holdeth his peace, is counted wise: and he that shutteth his lips is esteemed a man of understanding.
Two ways a man may show himself to be a wise man:– 1. By the good temper, the sweetness and the sedateness, of his mind: A man of understanding is of an excellent spirit, a precious spirit (so the word is); he is one that looks well to his spirit, that it be as it should be, and so keeps it in an even frame, easy to himself and pleasant to others. A gracious spirit is a precious spirit, and renders a man amiable and more excellent than his neighbour. He is of a cool spirit (so some read it), not heated with passion, nor put into any tumult or disorder by the impetus of any corrupt affection, but even and stayed. A cool head with a warm heart is an admirable composition. 2. By the good government of his tongue. (1.) A wise man will be of few words, as being afraid of speaking amiss: He that has knowledge, and aims to do good with it, is careful, when he does speak to speak to the purpose, and says little in order that he may take time to deliberate. He spares his words, because they are better spared than ill-spent. (2.) This is generally taken for such a sure indication of wisdom that a fool may gain the reputation of being a wise man if he have but wit enough to hold his tongue, to hear, and see, and say little. If a fool hold his peace, men of candour will think him wise, because nothing appears to the contrary, and because it will be thought that he is making observations on what others say, and gaining experience, and is consulting with himself what he shall say, that he may speak pertinently. See how easy it is to gain men’s good opinion and to impose upon them. But when a fool holds his peace God knows his heart, and the folly that is bound up there; thoughts are words to him, and therefore he cannot be deceived in his judgment of men.
Fuente: Matthew Henry’s Whole Bible Commentary
Control of the Tongue
Verse 27 affirms that a man of knowledge exercises control of his tongue and a man of understanding will manifest a calm spirit, Pro 10:19; Pro 14:29; Job 13:5; Jas 1:19.
Fuente: Garner-Howes Baptist Commentary
CRITICAL NOTES.
Pro. 17:27. Excellent, rather a cool spirit.
The homiletic teaching of Pro. 17:1 is the same as that of chap. Pro. 15:17. (See pages 421, 422.)
MAIN HOMILETICS OF Pro. 17:27-28
TWO BADGES OF A WISE MAN
I. Reticence of speech. This subject has been dwelt on before. See on chap. Pro. 10:19-21. The verses before us suggest further that a man who is sparing of words is not necessarily a man of abundant wisdom, for even a fool may hold his peace sometimes. Solomon elsewhere tells us that a fool uttereth all his mind (Pro. 29:11); but the fool of this text is not so foolish as to do that. It has been remarked that by silence a fool abates something of his senselessness, and since he gets the opportunity to collect himself and to reflect, a beginning of wisdom is developed in him (Von Gerlach). It argues some amount of wisdom in a man if he is silent when he has nothing to say which is worth the saying. But the false conclusion must not be drawn, that every man who is not given to much speech is a man of great understanding and of vast mental resources. It is much better that the stone should remain upon the mouth of a well of impure water, but it must not be taken for granted, because the well is kept closed, that there is a supply of life-giving water within.
II. Calmness of temper. It is a mark of wisdom to strive after a cool (excellent) spirit.
1. It makes life more pleasant. A man who allows himself to be vexed and irritated by all the annoyances of every-day life has no enjoyment of his existence. A fretful and hasty temper makes every bitter draught more bitter, and takes the sweetness out of the cup that would otherwise be a pleasant one.
2. It makes a man more respected and more useful. A man who cannot curb his temper is a despicable object, and will certainly be despised. A passionate man may be pitied and excused, but he cannot be respected. Hence he cannot have much influence for good upon others. This subject also has been treated before. See Homiletics on chap. Pro. 14:17; Pro. 14:29, pages 363 and 386.
OUTLINES AND SUGGESTIVE COMMENTS
He that restrains his words knows knowledge. The words are precise. It is the fact that he knows knowledge that impels a man to restrain his words. If he did not know knowledge, if he had not light, and did not know it when he saw it; if he did not see light in God, and know it when he has seen it, and really see enough of it to convince him that God is light, he could not stand the darkness. The unfortunates in hell have no light to enable them to endure the dark. But the saint, knowing knowledge, and seeing that it exists in God, is balanced enough against the mysteries to enable him to restrain his words. The wise man asserts that this silence is a chief mark of piety. If a man do shut his lips he is wise. The fool is a wise man when he is silent, and when, in meek submission, he bows to what he cannot understand.Miller.
He cannot be known for a fool who says nothing. He is a fool, not who hath unwise thoughts, but who utters them. Even concealed folly is wisdom.Bp. Hall.
He that hath knowledge hath not many words: the fulness of the one causeth in him a scarcity of the other. And there is nothing that he spendeth idly more unwillingly than his words. But yet, having knowledge, he knoweth both when to spare and when to spend. The original words here are knowing knowledge, for many know much, but it is not knowledge that they know. Some labour hard and waste their time to know needless vanities, which, being better unknown, have not true knowledge in them. Right knowledge is the knowledge of the Lord, and he that knoweth this spareth his words to spend them to Gods glory. And as it is in many the penury of their knowledge that causeth the superfluity of their words, so chiefly it is the lack of this knowledge. For by this knowledge we learn that an account must be given for every idle word. Silence being so rare a virtue, where wisdom doth command it, it is accounted a virtue where folly doth impose it. He that fails of this first help, and is so far gone in folly as that his tongue outgoes his understanding, yet hath a second help, and that is to stop, and shut his lips before they go too far, which, though not the first, yet is a second praise; and he hath the repute of some understanding who either seeth, or is thought to see, his want of understanding.Jermin.
It has been safely enough alleged that of two men equally successful in the business of life, the man who is silent will be generally deemed to have more in him than the man who talks: the latter shows his hand; everybody can tell the exact length of his tether; he has trotted himself out so often that all his points and paces are a matter of notoriety. But of the taciturn man, little or nothing is known. The shallow murmur but the deep are dumb. Friends and acquaintances shake their heads knowingly, and exclaim with an air of authority, that So and so has a great deal more in him than people imagine. They are as often wrong as right, but what need that signify to the silent man? To follow out one of the Caxtonian essayists illustrations,When we see a dumb strong-box, with its lid braced down by iron clasps and secured by a jealous padlock, involuntarily we suppose that its contents must be infinitely more precious than the gauds and nicknacks which are unguardedly scattered about a ladys drawing-room. Who could believe that a box so rigidly locked had nothing in it but odds and ends, which would be just as safe in a bandbox?Jacox.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
(27) He that hath knowledge . . .This verse will better be rendered, He that restrains his words hath knowledge, and one who is cool of temper is a man of understanding. The avoidance of rash speech and hasty temper is here advised.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
27. Hath knowledge Literally, knoweth knowledge.
Spareth words Is not voluble, but when he speaketh, uttereth words of weighty meaning.
Excellent spirit , ( kar ruahh,) cool of spirit; so written, but the Masorites read , ( yekar,) precious or excellent of spirit. Many critics prefer the former, taking it in the sense of gentle, quiet.
Some would read, A man of calm spirit is a man of discernment. Compare Pro 10:19; Psa 39:3; Jas 1:19.
Fuente: Whedon’s Commentary on the Old and New Testaments
v. 27. He that hath knowledge spareth his words,
Fuente: The Popular Commentary on the Bible by Kretzmann
Pro 17:27. Is of an excellent spirit Or, will be cool in his temper. He who hath prudence moderates his spirit. Houbigant.
Fuente: Commentary on the Holy Bible by Thomas Coke
Pro 17:27 He that hath knowledge spareth his words: [and] a man of understanding is of an excellent spirit.
Ver. 27. He that hath knowledge spareth his words. ] Taciturnity is a sign of solidity, and talkativeness of worthlesness. Epaminondas is worthily praised for this, saith Plutarch, that as no man knew more than he, so none spake less than he did.
And a man of understanding is of an excellent spirit.
“Where river smoothest runs, deep is the ford,
The dial stirs, yet none perceives it move,” &c.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
spareth his words. Illustrations: Aaron (Lev 10:3); Moses (Num 16:4; Num 20:6); Samuel (1Sa 8:6-8); Christ (1Pe 2:23).
understandings discerning. Hebrew. binah. See note on Pro 1:2.
excellent = quiet.
Fuente: Companion Bible Notes, Appendices and Graphics
Pro 17:27-28
Pro 17:27-28
“He that spareth his words hath knowledge; And he that is of a cool spirit is a man of understanding. Even a fool, when he holdeth his peace, is counted wise.”
Harris pointed out that, “There are two badges of a wise man: reticence, and calmness of temper. This is the message of Pro 17:27. Pro 17:28 reveals that even a fool who exhibits reticence may be mistaken for a wise man.
Batsell Baxter, a president of A.C.C., had a favorite chapel yarn which he told more than once. A retarded little boy was told by his father, “Son, just don’t talk; and they won’t find out that you don’t know very much.” A prominent visitor came. He asked the little boy a few questions, “How old are you”? “Where do you go to school”? “What is your brother doing”? Etc. The little boy made no response; and the visitor said, “I see that you don’t know very much”! Whereupon the little boy burst into tears, saying, “Daddy, they found it out anyway”!
“The implication here is that silence is nearly always a good thing. “Even a fool may be counted wise if he keeps his mouth shut.
Pro 17:27. Pulpit Commentary: He shows his common sense, not by rash talk or saying all he knows, but by restraining his tongue. We are to be slow to speak (Jas 1:19). In the multitude of words there wanteth not transgression; But he that refraineth his lips doeth wisely (Pro 10:19). Cool spirit means not losing ones temper and is parallel to slow to wrath (Jas 1:19) and is praised in Pro 16:32 (He that ruleth his spirit). This verse teaches us the wisdom of both not being too talkative and not losing ones temper.
Pro 17:28. This verse continues the thoughts begun in Pro 17:27. Ecc 5:3 connects a fools voice with the multitude of words. Job exclaimed to his rash critics, Oh that ye would altogether hold your peace! And it would be your wisdom (Job 13:5). An old saying: Be silent, and they will think you are a fool; speak, and they will know it. Occasionally you will get acquainted with a fool who does not advertise it with his speech; it was his lack of talkativeness that caused you to think of him as a normal person until you got better acquainted with him.
Proverbs of Solomon – Pro 17:1-28
Open It
1. When was the last time you got into a really big argument with someone?
2. When you were a child, what did you want to be when you grew up?
3. Why?
Explore It
4. When is dry crust better than feasting? (Pro 17:1)
5. What themes are developed in this chapter? (Pro 17:1-28)
6. What does this chapter say about fathers and sons? (Pro 17:1-28)
7. What does the Lord test? (Pro 17:3)
8. What did Solomon say about children and parents? (Pro 17:6)
9. What did Solomon say about bribes? (Pro 17:8; Pro 17:23)
10. How can friends build or tear down their friendship? (Pro 17:9)
11. What happens to the person who pays back evil for good? (Pro 17:13)
12. What does a friend always do? (Pro 17:17)
13. What do we know about a person who loves quarrels? (Pro 17:19)
14. What is the good of a cheerful attitude? (Pro 17:22)
15. What dries up the bones? (Pro 17:22)
16. What distinguishes the aspirations of the discerning person from those of the fool? (Pro 17:24)
17. How does a person of knowledge use words? (Pro 17:27)
18. What is the benefit of holding ones tongue-even for the fool? (Pro 17:28)
Get It
19. How and why does God test us?
20. If God were to test your heart, what would He find?
21. In what way are children a crown to older people?
22. In what way are parents the pride of their children?
23. Why might it be easier to repeat a matter rather than to cover over it?
24. What is the appeal of quarreling?
25. How is a cheerful heart good medicine?
26. How can we know if our dreams and aspirations in life are realistic or foolish?
27. What is the relationship between mental attitude and good health?
28. When is it hard to use words with restraint?
Apply It
29. What is one specific step you can take this week to purify your heart?
30. What offense can you forgive?
31. What is a step you can take to help you use words with proper restraint?
Fuente: Old and New Testaments Restoration Commentary
spareth: Pro 10:19, Pro 15:28, Jam 1:19, Jam 3:2
an excellent spirit: or, a cool spirit, Pro 16:32, Ecc 9:17, Jam 3:18
Reciprocal: Pro 12:26 – righteous Pro 21:23 – General Dan 5:12 – an excellent Dan 6:3 – an
Fuente: The Treasury of Scripture Knowledge
Pro 17:27-28. He that hath knowledge spareth Hebrew, , restraineth, his words As at other times, so especially when he is under a provocation to anger or any other passion, in which case fools utter all their minds. And a man of understanding is of an excellent spirit Which he shows, as in various other things, so by commanding his passions, and bridling himself from hasty and unadvised speeches. But this is according to the marginal reading of the Masora; but the reading of the Hebrew text is, , cool, according to which, the sense of the clause is, a man of understanding is of a cool spirit, calm and moderate, not easily provoked, humble, as the Chaldee renders it, , patient, or long- suffering, as the LXX. and Arabic interpreters render the words. Even a fool, when he holds his peace, is counted wise Because he is sensible of his folly, and therefore forbears to speak lest he should discover it, which is one point of true wisdom. If a fool hold his peace, men of candour will think him wise, because nothing appears to the contrary, and because it will be thought he is making observations on what others say, and gaining experience, or consulting with himself what he should say, that he may speak pertinently. Thus, he that shutteth his lips is esteemed a man of understanding He gains the reputation of being a wise man, on the easy condition of restraining his tongue, or, of hearing, and seeing, and saying little.