Exegetical and Hermeneutical Commentary of Proverbs 19:11
The discretion of a man deferreth his anger; and [it is] his glory to pass over a transgression.
11. deferreth his anger ] maketh him slow to anger, R.V.; , LXX. Comp. Isa 48:9, where the Heb. phrase is the same as here. The cognate Heb. phrase “slow to anger,” occurs frequently, e.g. Psa 103:8. Comp. Jas 1:19-20.
Fuente: The Cambridge Bible for Schools and Colleges
Pro 19:11
The discretion of a man deferreth his anger.
Anger
If any vice is often reproved in the Word of God, you may be assured it springs prolific in the life of man. In this book of morals anger is a frequently recurring theme. Anger cannot be cast wholly out of man in the present state. On some occasions we do well to be angry. But the only legitimate anger is a holy emotion directed against an unholy thing. Sin, and not our neighbour, must be its object; zeal for righteousness, and not our own pride, must be its distinguishing character. Although anger be not in its own nature and in all cases sinful, the best practical rule of life is to repress it, as if it were. As usual in these laws of Gods kingdom, suffering springs from the sin, as the plant from the seed. The man of great wrath will suffer, although no human tribunal take cognisance of his case. A man of great wrath is a man of little happiness. The two main elements of happiness are wanting; for he is seldom at peace with his neighbour or himself. There is an ingredient in the retribution still more immediate and direct. The emotion of anger in the mind instantly and violently affects the body in the most vital parts of its organisation. When the spirit in man is agitated by anger it sets the life-blood flowing too fast for the safety of its tender channels. The best practical specific for the treatment of anger against persons is to defer it. Its nature presses for instant vengeance, and the appetite should be starved. To pass over a transgression is a mans glory. Looking unto Jesus is, after all, the grand specific for anger in both its aspects, as a sin and as a suffering. Its dangerous and tormenting fire, when it is kindled in a human breast, may be extinguished best by letting in upon it the love wherewith He loved us. (W. Arnot, D. D.)
Discretion
This is, strictly speaking, not a moral but an intellectual power. It is simply discernment; discernment and discretion are radically the same words, though east into different forms. Discernment is the ability to distinguish between things. A discreet man is a man who sees what is to his own interest, and acts accordingly. A mans discretion leads him to discern the men whom he may trust, as distinct from the men whom it is not safe to trust. A mans discretion is of immense service to him in the conduct of life; and if a man have little or no discretion he comes off very badly: he makes many blunders, sustains many losses, gets into many troubles, which a discreet man entirely escapes. Discretion is the main secret of secular success. But discretion can do some very questionable things. It is great in concealing facts. It is not a very noble property. A mans discretion nurses many old grudges, watching for the right occasion to pay them off. Discretion has a side of cunning and craft, and links with long-deferred anger and revenge. (Hugh Stowell Brown.)
Anger
If you will always be ready to go off like a loaded gun even by an accident, depend on it you will get into difficulty. (Scientific Illustrations.)
Anger controlled and uncontrolled
Anger is an affection inherent in our nature. It is, therefore, not wrong in itself; it is wrong only when it is directed to wrong objects, or to right objects in a wrong degree of amount and duration. Anger in itself is as holy a passion as love. Indeed, in its legitimate form it is but a development of love. Love indignant with that which is opposed to the cause of right and happiness. Albeit, like every affection of our nature, it is often sadly perverted, it not unfrequently becomes malignant and furious.
I. Controlled. The discretion of a man deferreth his anger; and it is his glory to pass over a transgression. The wise man is liable to the passion, and circumstances in his life occur to evoke it. Instead of acting under its impulse, he waits until its fires cool. It is said of Julius Caesar that when provoked he used to repeat the whole Roman alphabet before he suffered himself to speak; and Plato once said to his servant, I would beat thee but I am angry. It is noble to see a man holding a calm mastery over the billows of his own passions, bidding them to go so far and no farther. He who governs himself is a true king. We have anger here–
II. Uncontrolled. The text suggests two remarks in relation to uncontrolled anger.
1. It is sometimes terrible. The kings wrath is as the roaring of a lion. It is a lamentable fact that kings have shown less command over their evil tempers than have the ordinary run of mankind. Their temper, it is implied, affects the nation. Their anger terrifies the people like the roar of a lion; their favour is as refreshing and blessed as the dew upon the grass.
2. It is always self-injurious. A man of great wrath shall suffer punishment; for if thou deliver him, yet thou must do it again. Violent passions ever inflict their own punishment upon their unhappy subjects. They injure the body. It sets the blood flowing too quickly for its narrow channels. But it injures the soul in a variety of ways. Well does Pope say, To be angry is to revenge others faults upon ourselves. Anger is misery. Dr. Arnold, when at Laleham, once lost all patience with a dull scholar, when the pupil looked up in his face, and said, Why do you speak angrily, sir? Indeed I am doing the best I can. Years after he used to tell the story to his children, and say, I never felt so ashamed of myself in my life. That look and that speech I have never forgotten. (Homilist.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 11. It is his glory to pass over a transgression.] “No,” says what is termed a man of honour; “he must meet me as a gentleman; I must have his blood, let God say what he will.” O poor, dastardly coward! thou canst not bear the reproach of poor, flimsy, paltry fellows who ridicule thee, because thou hast refused to commit murder. Such laws should be put down by law; and the man that gives a challenge should be hanged, because he intends to commit murder.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
This is opposed to the perverse judgment of worldly men, who account it folly and stupidity not quickly to resent a provocation, and a dishonour and reproach not to revenge it.
Fuente: English Annotations on the Holy Bible by Matthew Poole
11. (Compare Pro 14:29;Pro 16:32). This inculcation of aforgiving spirit shows that true religion is always the same (Mt5:22-24).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
The discretion of a man deferreth his anger,…. That he does not show it immediately; but takes time to consider of the offence given him, and makes use of a proper time to resent what is fit should be resented; he is a wise and discreet man that is slow to anger,
Pr 14:29. He is most like to God, who is “longsuffering, abundant in goodness and truth”, Ex 34:6; and it is to the honour of his “name” that he “defers [his] anger”, and “refrains from” cutting off those that offend him, Isa 48:9;
and [it is] his glory to pass over a transgression; to forgive an offence committed; it is the duty and interest of a man to do so, and it is to his honour; as the contrary greatly reflects dishonour on him, and tends to his disgrace and reproach, if not to his ruin; see
Mt 18:32.
Fuente: John Gill’s Exposition of the Entire Bible
11 The discretion of a man maketh him long-suffering,
And it is a glory for him to be forbearing toward transgression.
The Syr., Targum, Aquila, and Theodotion translate by , and thus read ; but Rashi, Kimchi, and others remark that is here only another vocalization for , which is impossible. The Venet. also translates: ; the correct word would be : the discretion ( intellectus or intelligentia ; vid., regarding , Pro 3:4) of a man extends his anger, i.e., brings it about that it continues long before it breaks out ( vid., Pro 14:29). One does not stumble at the perf. in view of Pro 19:7, Pro 18:8; Pro 16:26, and the like; in the proverbial style the fut. or the particip. is more common. In the synonymous parallel member, points to man as such: it is an honour to him to pass by a transgression (particularly that which affects himself), to let it go aside, i.e., to forbear revenge or punishment (cf. Arab. tjawz ‘aly ); thus also the divine (Rom 3:25) is designated by Mic 7:18; and in Amo 7:8; Amo 8:2, stands absol. for the divine remission or passing by, i.e., unavenging of sin.
Fuente: Keil & Delitzsch Commentary on the Old Testament
11 The discretion of a man deferreth his anger; and it is his glory to pass over a transgression.
A wise man will observe these two rules about his anger: 1. Not to be over-hasty in his resentments: Discretion teaches us to defer our anger, to defer the admission of it till we have thoroughly considered all the merits of the provocation, seen them in a true light and weighed them in a just balance; and then to defer the prosecution of it till there be no danger of running into any indecencies. Plato said to his servant, “I would beat thee, but that I am angry.” Give it time, and it will cool. 2. Not to be over-critical in his resentments. Whereas it is commonly looked upon as a piece of ingenuity to apprehend an affront quickly, it is here made a man’s glory to pass over a transgression, to appear as if he did not see it (Ps. xxxviii. 13), or, if he sees fit to take notice of it, yet to forgive it and meditate no revenge.
Fuente: Matthew Henry’s Whole Bible Commentary
Forbearance
Verse 11 declares that a wise man is slow to anger, forgiving, and willing to overlook offenses, Pro 14:29; Pro 16:32; Col 3:13; Jas 1:19. For examples see Num 12:7-13; 1Ki 13:4-6; Act 7:60.
Fuente: Garner-Howes Baptist Commentary
CRITICAL NOTES.
Pro. 19:11. Discretion, or intelligence.
MAIN HOMILETICS OF Pro. 19:11-12
TWO KINGS
I. The man who exercises despotic power over the destinies of his fellow creatures. The similitudes by which Solomon describes the power that is sometimes lodged in a kingly hand are very strong, and were more true in his day than they are in ours. The wrath of a despot is like the roaring of a lion because it is an indication of the destructive power that lies behind it. That roar is not an empty sound, for everyone who hears it knows that the savage beast can do more than roarthat he can tear in pieces the unfortunate victim of his wrath. If he could only roar men would listen unmoved, but they tremble because they know that his anger can find an outlet in a more terrible manner. There are men whose wrath, although it is fierce, does not fill its objects with any alarmthey know that the mans anger can only find an outlet in words and that he is impotent to do them harm. But there are those whose anger can work terrible evil to its victims, and who have such forces at their command that a man may well fear to incur their wrath. There have been despots in the world to incur whose displeasure was like awaking the fury of a wild beast, and whose manner of repaying those who had offended them was more brutal than human. But men in such a position have as much power to bless as to curse. If they choose to exercise their prerogative in a kindly manner they can exercise an influence as reviving and as cheering as that of the dew upon the grass. Such an one can elevate his subjects both socially and morally by the enactment of wise laws, and in this sense can make a wilderness rejoice and blossom as the rose. Perhaps, however, the proverb more directly refers to the power of the king to exalt and promote his favouritesthose who either by chance or by devotion to his interests become objects of his especial regard. If such men are poor the kings favour can effect as great a transformation in their circumstances as the dew will upon a field scorched by the sun, and so long as that favour continues they are as continually and as liberally nourished as the grass is watered by the daily dew.
II. The man who can curb his anger and pardon an offence. Solomon was a king whose power was not inaptly described by the twelfth verse, but he had too much spiritual enlightenment to conceive that there was any true glory in it alone. He gives the palm to the man who can rule his spirit, and who can pass over a transgression, especially if that man has great power in his hand to visit the offender with punishment. If it is the glory of a man with limited influence to pardon an offender, it is much more glorious for a king to do so, because his wrath is able to exercise itself without being called to an account. This thought may be applied to the King of kings, to the Omnipotent Ruler of the universe. When Moses besought Him to show him His glory He said, I will make all My goodness pass before thee, and I will proclaim the name of the Lord before thee, and that name was, The Lord, the Lord God merciful and gracious, long suffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity and transgression and sin. (Exo. 33:19; Exo. 34:6.) For Homiletics on the same subject see on chap. Pro. 14:29, page 386, and on chap. Pro. 16:32, page 497.
OUTLINES AND SUGGESTIVE COMMENTS
If men, as they grow more sensible, forgive easier, and it is their honour or glory to pass over an offence, the implication is that thus it must be with the All-Wise. Complaint is foolish, for eternity will reveal that the Almighty took no pleasure in punishing us. The commonest man, literally a man, but a man under the title which, all through this book, as in Isa. 2:9, distinguishes itself from another title, which means a man of the better sort. This gives two points of heightened emphasis:First, even the commonest man thinks it well to forgive. How much more the Almighty! And, second, even the commonest man, when intelligent, forgives the easier: how much more the Great Intelligence? He who best understands His honour would not be likely to inflict punishment, unless where it was impossible that there should be a final escape (Pro. 19:5).Miller.
The monarch of the forest is a just comparison to the monarch of the land. The lion hath roared; who will not fear? The rocks and hills echo the terrific cry. The whole race of the animals of the forest are driven to flight, or petrified to the spot. Such is the kings wrath in a land of despotism; reigning without law, above law, his will his only law; an awful picture of cruelty, tyranny, and caprice! Unlimited power is too much for proud human nature to bear, except with special grace from above.Bridges.
Discretion is a buckler made of a cold, hard, smooth metal, and that which giveth the true temper to the metal is delay. For in all the ways of discretion delay holdeth it by the hand, it judgeth not without delay, it worketh not without delay, it is not angry without delay. The fiery darts that are thrown against it kindle not this metal hastily, the strokes of wrong and injury bruise not this metal easily; the apprehensions of a moved spirit fasten not easily upon it, the fury that assaulteth it slips off by a mild smoothess from it.Jermin.
The only legitimate anger is a holy emotion directed against an unholy thing. Sin, and not our neighbour, must be its object. Zeal for righteousness, and not our own pride, must be its distinguishing character. The exercise of anger, although not necessarily sinful, is exceedingly difficult and dangerous. Thus it comes about, that although anger be not in its own nature and in all cases sinful, the best practical rule of life is to represss it, as if it were. The holy might use it against sin in the world, if the holy were here, but it seems too sharp a weapon for our handling The best practical rule for the treatment of anger against persons is to defer it. Its nature presses for instant vengeance, and the appetite should be starved. A wise man may indeed experience the heat, but he will do nothing till he cools again. When your clothes outside are on fire you wrap yourself in a blanket, if you can, and so smother the flame; in like manner, when your heart within has caught the fire of anger, your first business is to get the flame extinguished. To pass over a transgression is a mans glory This is a note in unison with the Sermon on the Mount, and therefore at variance with most of our modern codes of honour. It has often been remarked that the Bible proves itself Divine by the knowlege of man which it displays; but perhaps its opposition to the main currents of a human heart are as clear a mark of its heavenly origin as its discovery of what these currents are.Arnot.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
TEXT Pro. 19:11-20
11.
The discretion of a man maketh him slow to anger; And it is his glory to pass over a transgression.
12.
The kings wrath is as the roaring of a lion; But his favor is as dew upon the grass.
13.
A foolish son is the calamity of his father;
And the contentions of a wife are a continual dropping.
14.
House and riches are an inheritance from fathers; But a prudent wife is from Jehovah.
15.
Slothfulness casteth into a deep sleep; And the idle soul shall suffer hunger.
16.
He that keepeth the commandment keepeth his soul; But he that is careless of his ways shall die.
17.
He that hath pity upon the poor lendeth unto Jehovah, And his good deed will he pay him again.
18.
Chasten thy son, seeing there is hope; And set not thy heart on his destruction.
19.
A man of great wrath shall bear the penalty;
For if thou deliver him, thou must do it yet again.
20.
Hear counsel, and receive instruction,
That thou mayest be wise in thy latter end.
STUDY QUESTIONS OVER 19:11-20
1.
What does it mean to pass over a transgression (Pro. 19:11)?
2.
Find the contrasts in Pro. 19:12.
3.
What two sources of trouble can a man have in his own home (Pro. 19:13)?
4.
How does a prudent wife act (Pro. 19:14)?
5.
What is slothfulness (Pro. 19:15)?
6.
Comment on he that is careless of his ways shall die (Pro. 19:16).
7.
How and when will God repay him (Pro. 19:17)?
8.
How does one chasten his child (Pro. 19:18)?
9.
How would one set his heart on his childs destruction (Pro. 19:18)?
10.
Why do some people get angry so easily (Pro. 19:19)?
11.
How would you relate Rehoboams case to Pro. 19:20?
PARAPHRASE OF 19:11-20
11.
A wise man restrains his anger and overlooks insults. This is to his credit.
12.
The kings anger is as dangerous as a lions. But his approval is as refreshing as the dew on grass.
13.
A rebellious son is a calamity to his father, and a nagging wife annoys like constant dripping.
14.
A father can give his sons homes and riches, but only the Lord can give them understanding wives.
15.
A lazy man sleeps soundlyand goes hungry!
16.
Keep the commandments and keep your life; despising them means death.
17.
When you help the poor you are lending to the Lordand He pays wonderful interest on your loan!
18.
Discipline your son in his early years while there is hope. If you dont you will ruin his life.
19.
A short-tempered man must bear his own penalty; you cant do much to help him. If you try once you must try a dozen times.
20.
Get all the advice you can and be wise the rest of your life.
COMMENTS ON 19:11-20
Pro. 19:11. Pro. 14:29 says, He that is slow to anger is of great understanding, very similar to this verse that credits it to his discretion. Pro. 16:32 credits it to ruling his spirit (self-control). It takes both wisdom and self-control to remain calm and collected and Christian under fire and under pressure. It is this ability that enables him to pass over a transgression of another, which is said to be a glory to him. To lose ones temper is not a glory to him but a shame. When one passes over a transgression, he is like God: Who is a God like unto thee, that pardoneth iniquity, and passeth over the transgression of the remnant of his heritage? (Mic. 7:18).
Pro. 19:12. Numerous passages compare a kings wrath to a roaring lion: Pro. 20:2; Pro. 16:14; Pro. 28:15. Pro. 16:25 also compares a kings favor to refreshing moisture. Geike: The secret of the luxuriant fertility of many parts of Palestine lies in the rich supply of moisture afforded by the sea-winds which blow inland each night and water the face of the whole land…From May till October rain is unknown, the sun shining with unclouded brightness day after day. The heat becomes intense, the ground hard; and vegetation would perish but for the moist west winds that come each night from the sea. The bright skies cause the heat of the day to radiate very quickly into space so that the nights are as cold as day is the reverse…To this coldness of the night air the indispensable watering of all plant-life is due. The winds, loaded with moisture, are robbed of it as they pass over the land, the cold air condensing it into drops of water, which fall in a gracious rain of mist on every thirsty blade…The amount of moisture thus poured on the thirsty vegetation during the night is very great.
Dew seemed to the Israelites a mysterious gift of Heaven, as indeed it is. That the skies should be stayed from yielding it was a special sign of Divine wrath…The favor of an Oriental monarch could not be more beneficially conceived than by saying that while his wrath is like the roaring of a lion, his favor is as the dew upon the grass.
Pro. 19:13. A man is in a bad way when his children are no good and his wife is a constant nagger. Concerning calamity Pulpit Commentary says, Calamity in the Hebrew is in the plural number, as if to mark the many and continued sorrows which a bad son brings upon his father, how he causes evil after evil to harass and distress; and of the contentions of a wife it says, The flat roofs of Eastern houses, formed of planks loosely joined and covered with a coating of clay or plaster, were always subject to leakage in heavy rains. The irritating altercations and bickering of a cross-grained wife are compared to this continuous drip of water. A Scotch saying: A leaky house and a scolding wife are two bad companions. Other passages on the foolish son: Pro. 10:1; Pro. 15:20; Pro. 17:21; Pro. 17:25. Other passages on the contentious wife: Pro. 21:9; Pro. 27:15.
Pro. 19:14. We may get material inheritances from our parents (2Co. 12:14), but a wise wife is a gift from God (Pro. 18:22). This saying is a bold contrast to Pro. 19:13 : in this verse many blessings come to us because of our families (inheritance from fathers and a prudent wife).
Pro. 19:15. Slothfulness, idleness, excessive sleep, and poverty are connected in this and other passages in Proverbs (Pro. 6:9-11; Pro. 10:4; Pro. 20:13; Pro. 23:21). Two apt sayings: Idleness is a living mans tomb and Sloth is the mother of poverty.
Pro. 19:16. A double contrast: He that keepeth the commandment vs. he that is careless of his ways and keepeth his soul vs. shall die. One who is obedient to God is careful about his ways, and God blesses him with the salvation of his soul, but one who is disobedient to God is careless about his ways, and the wages of sin is and has always been death (Gen. 2:17; Isa. 1:19-20; Rom. 6:21; Rom. 6:23; Rom. 8:6; Php. 3:19; Jas. 1:15.
Pro. 19:17. The wording implies giving to the poor. To pity is to feel for, to make their burden your burden, to be touched enough about their situation to stop what you are doing and help them. This we are taught to do: Luk. 11:41; Luk. 12:33; Gal. 6:10; 1Jn. 3:17; Jas. 1:27; Mat. 25:35-36. Cornelius (Act. 10:2; Act. 10:4; and Dorcas (Act. 9:36) were alms givers. Give to
the poor, and God has promised to pick up the debt (Luk. 14:12-14). Notice the message of Pro. 28:27.
Pro. 19:18. Correction administered in time without which the childs mischief becomes meanness, and the character becomes set in wickedness. Other passages teaching parental correction: Pro. 13:24; Pro. 23:13-14; Pro. 29:17. A German saying: It is better that the child weep than the father. Clarke: It is better that the child may be caused to cry, when the correction may be healthful to his soul, than that the parent should cry afterwards, when the child is grown to mans estate, and his evil habits are sealed for life. Non-chastening parents finally give up on their children and seem content to await the inevitable (whatever may result in life for them, which in Old Testament days would have been death by stoning: Deu. 21:18-21). But this verse would condemn such parents.
Pro. 19:19. A man given to wrath always turns to it when things dont go as he would have them. It is a sign of a character-weakness: the inability to cope with either ones situation or ones limitations. A man who loses his temper is like a man who gets drunk: it wont be the last time. Pulpit Commentary: While his disposition is unchanged, all your efforts will be useless, and the help which you have given him will only make him think that he may continue to indulge his anger with impunity.
Pro. 19:20. Ones wisdom is constituted of what one gains on his own and of what others seek to share. The more one has, the more apt he is to listen to what others would impart to him, and the less wisdom one has, the less apt he is to regard the good advice of others. Pulpit Commentary: Wisdom gathered and digested in youth is seen in the prudence and intelligence of manhood and of old age.
TEST QUESTIONS OVER 19:11-20
1.
What two qualities does it take to remain calm under pressure (Pro. 19:11)?
2.
What is the significance of glory in Pro. 19:11?
3.
Comment upon Palestines dew (Pro. 19:12).
4.
What is the significance of calamity being plural in Hebrew (Pro. 19:13)?
5.
What is a wifes contentions compared to (Pro. 19:13)?
6.
If one has a prudent wife, he should give …………… the credit (Pro. 19:14).
7.
Find four things in Pro. 19:15 that go together.
8.
What is the double contrast in Pro. 19:16?
9.
What does it mean to pity the poor (Pro. 19:17)?
10.
Name one Bible character commended for almsgiving (Pro. 19:17).
11.
When should chastening be administered (Pro. 19:18)?
12.
It is better for whom to weep (Pro. 19:18)?
13.
What is periodic wrath a sign of (Pro. 19:19)?
14.
Why should a young person especially listen to others (Pro. 19:20)?
Fuente: College Press Bible Study Textbook Series
(11) It is his glory to pass over a transgression.In this he imitates a Greater. Comp. Mic. 7:18; Rom. 3:25; Mat. 5:45.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
11. Deferreth his anger Literally, lengthens his nose or nostrils; his discretion makes him slow to anger. For this peculiar Orientalism see Pro 14:17; Pro 14:29; Pro 15:1; Pro 15:18; Pro 16:32. It is often praiseworthy to pass over an insult, trespass, or offence.
Fuente: Whedon’s Commentary on the Old and New Testaments
v. 11. The discretion of a man deferreth his anger;
Fuente: The Popular Commentary on the Bible by Kretzmann
Pro 19:11 The discretion of a man deferreth his anger; and [it is] his glory to pass over a transgression.
Ver. 11. The discretion of a man deferreth his anger. ] Plato, when angry with his servant, would not correct him at that time, but let him go with Vapulares nisi irascerer, I am too angry to beat thee. A young man that had been brought up with Plato, returning home to his father’s house, and hearing his father chide and exclaim furiously, said, “I have never seen the like with Plato.” a See Trapp on “ Pro 14:29 “ Anger, by being deferred, may be diminished, so it be not concealed for a further opportunity of mischief, as Absalom’s towards Amnon, and Tiberius’s, who, the more he meditated revenge, the more did time and delay sharpen it. And the farther off he threatened, the heavier the stroke fell. b
And it is his glory to pass over a transgression.
a Seneca, De Ira, lib. iii. cap. 11.
b “Lentus in meditando ubi prorupisset,” &c. – Tacit.
c . Act 13:18 [See the marginal reading in Authorised Version.]
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
deferreth his anger. Illustrations: Joseph (Gen 40:15); Moses (Num 12); David (1Sa 24; 1Sa 26:5, &c.); the Prophet (1Ki 13:6, &c).
Fuente: Companion Bible Notes, Appendices and Graphics
Pro 19:11
Pro 19:11
“The discretion of a man maketh him slow to anger; And it is his glory to pass over a transgression.”
Wise men never “carry a chip on their shoulder,” never are “easily insulted,” and will always ignore, whenever possible, any discourteous action against themselves. Again from James (Jas 1:19), the New Testament pattern is, “Swift to hear, slow to speak, slow to wrath (anger).”
Pro 19:11. Pro 14:29 says, He that is slow to anger is of great understanding, very similar to this verse that credits it to his discretion. Pro 16:32 credits it to ruling his spirit (self-control). It takes both wisdom and self-control to remain calm and collected and Christian under fire and under pressure. It is this ability that enables him to pass over a transgression of another, which is said to be a glory to him. To lose ones temper is not a glory to him but a shame. When one passes over a transgression, he is like God: Who is a God like unto thee, that pardoneth iniquity, and passeth over the transgression of the remnant of his heritage? (Mic 7:18).
Fuente: Old and New Testaments Restoration Commentary
discretion: or, prudence
deferreth: Pro 12:16, Pro 14:29, Pro 15:18, Pro 16:32, Pro 17:14, Col 3:12, Col 3:13, Jam 1:19
and: Pro 16:32, Pro 20:3, Pro 25:21, Gen 50:15-21, Mat 5:44, Mat 5:45, Mat 18:21, Mat 18:22, Rom 12:18-21, Eph 4:32, Eph 5:1
Reciprocal: 1Sa 25:13 – Gird ye Isa 48:9 – defer Eph 4:26 – ye
Fuente: The Treasury of Scripture Knowledge
Pro 19:11. The discretion of a man deferreth his anger Defers the admission of anger, till he has thoroughly considered all the merits of the provocation, seen them in a true light, and weighed them in a just balance; and then defers the prosecution of it, till there be no danger of going into indecencies of speech or behaviour. Plato said to his servant, I would beat thee if I were not angry. And it is his glory to pass over a transgression Not to revenge a wrong, or an affront, when he hath an opportunity. This is opposed to the perverse judgment of worldly men, who account it folly and stupidity not quickly to resent a provocation, and a dishonour and reproach not to revenge it.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
19:11 The discretion of a man deferreth his anger; and [it is] his glory {d} to pass over a transgression.
(d) That is, to cover it by charity, and to do in it as may most serve to God’s glory.