Proverbs 17:27 Kommentar

These words recommend family-love and peace, as conducing very much to the comfort of human life. 1. Those that live in unity and quietness, not only free from jealousies and animosities, but vying in mutual endearments, and obliging to one another, live very comfortably, though they are low in the world, work hard and fare hard, though they have but each of them a morsel, and that a dry morsel. There may be peace and quietness where there are not three meals a day, provided there by a joint satisfaction in God's providence and a mutual satisfaction in each other's prudence. Holy love may be found in a cottage. 2. Those that live in contention, that are always jarring and brawling, and reflecting upon one another, though they have plenty of dainties, a house full of sacrifices, live uncomfortably; they cannot expect the blessing of God upon them and what they have, nor can they have any true relish of their enjoyments, much less any peace in their own consciences. Love will sweeten a dry morsel, but strife will sour and embitter a house full of sacrifices. A little of the leaven of malice will leaven all the enjoyments.

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.

Better is a dry morsel, and quietness therewith,.... A small quantity of bread; a broken piece of bread, as the word (w) signifies; which has been long broken off, and become "dry" (x); a dry crust of bread; old bread, as the Arabic version; an old, mouldy, dry piece of bread: and the word used has the signification of destruction in it: bread that has lost its taste and virtue; or, however, a mere piece of bread is meant, without anything to eat with it, as Gersom, butter, cheese, or flesh: this, with quietness and peace among those that partake of it, peace in the family, in a man's own mind, especially if he has the peace of God, which passeth all understanding; this is better than a house full of sacrifices with strife; than a house ever so well furnished with good cheer, or a table ever so richly spread; or where there is plenty of slain beasts for food, or for sacrifice, which were usually the best, and part of which the people had to eat, and at which times feasts used to be made; but the meanest food, with tranquillity and contentment, is preferable to the richest entertainment where there is nothing but strife and contention among the guests; for, where that is, there is confusion and every evil work: peace and joy in the Holy Ghost are better than meats and drinks. Mr. Dod used to say, "brown bread and the Gospel are good fare;'' see Pro 15:17. (w) "frustrum", a "fregit", Gejerus. (x) "siccum frustum panis", Tigurine version; "cibi sicci" Junius & Tremellius; "brucella sicca", V. L. Mercerus, Piscator; "buccea sicca", Cocceuis; "frustum sicci, sc. cibi", Michaelis, "frustum siccae buccellae, Schultens, so Ben Melech.

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.

He asks of wisdom, who seeks to know what is the will of God. And he will show himself prudent who is sparing of his words on that which he has come to learn. If one inquires about wisdom, desiring to learn something about wisdom, while another asks nothing of wisdom, as not only wishing to learn nothing about wisdom himself, but even keeping back his neighbours from so doing, the former certainly is deemed to be more prudent than the latter.

Let your words be measured and counted by yourself, knowing that you shall render an account to God of what comes out of your mouth, including a pleasantry or even a word that does not edify.… And do not become a stranger to such promises. Whatever you think and whatever you love, establish it firmly in the Lord. And keep in mind your departure from the body to go to God “who will reward each one according to his works.”

Some brothers from Scetis wanted to visit Antony, and set out in a ship to go there. On board they met an old man who also wanted to go to Antony, but he did not belong to their party. During the voyage they talked about the sayings of the fathers, and the Scriptures, and then the manual work that they did, but the old man said nothing at all. When they came to the landing-place, they realized that the old man also was going to see Antony. When they arrived, Antony said to them, ‘You found good company on your journey in this old man.’ He said to the old man, ‘You found good companions in these brothers.’ The old man said, ‘Yes, they are good, but their house has no door. Anyone who wants to goes into the stable and steals the donkey.’ He said this because they had said the first thing that came into their heads.

They said of Agatho that for three years he kept a stone in his mouth in order to teach himself silence.

They said of Agatho that some people went to him because they heard he was a man of great discretion. Wanting to test whether he was irritable, they said to him, ‘Are you Agatho? We have heard of you that you are an adulterer and a proud man.’ He answered, ‘It is true.’ They said to him, ‘Are you that Agatho who gossips and slanders?’ He answered, ‘I am.’ They asked him, ‘Are you Agatho the heretic?’ He answered, ‘I am no heretic.’ So they asked him, ‘Why did you patiently bear it when we slandered you, but did not endure it when we said you were a heretic?’ He answered, ‘I agreed to the first charges against myself for the good of my soul. But I didn’t accept it when you said I was a heretic because that is to be separated from God, and I don’t want to be separated from God.’ They admired his discretion, and went away edified.

(Pro. 17:1-28) sacrifices--or, "feasts" made with part of them (compare Pro 7:14; Lev 2:3; Lev 7:31). with--literally, "of." strife--its product, or attendant.

Prudence of speech is commended as is an excellent or calm spirit, not excited to vain conversation. Next: Proverbs Chapter 18

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 ידע דּעת (here and at Dan 1:4) means to possess knowledge (novisse); more frequently it is בּינה ידע, e.g., Pro 4:1, where ידע has the inchoative sense of noscere. In 27b the Kerı̂ is יקר־רוח. Jerome translates it pretiosi spiritus, the Venet. τίμιος τὸ πνεῦμα. Rashi glosses יקר here, as at Sa1 3:1, by מנוע (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 יקר דּברים could designate one who is sparing in his words, but יקר־רוּח is, according to the fundamental conception of the verb יקר, 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 Chethı̂b וקר־רוּח presents almost the same description of character. קר from קרר (of the same root as יקר) means to be firm, unmoveable, καρτερὸν εἶναι, hence to be congealed, frozen, cold (cf. frigus with rigere, rigor), figuratively to be cold-blooded, passionless, quiet, composed (Fl.); cf. post-bibl. קרת רוּח (Arab. ḳurrat‛ain), cooling = refreshing, ἀνάψυξις (Act 3:20). (Note: "He has made my eye glowing" (askhn, cf. שׁחין) is in Arab. equivalent to "he has deeply troubled me." The eye of the benevolent is bârid, 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 יקר or קר, 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.