A man who falls into a passion does indeed commit a folly, but yet is far preferable to the coldly and selfishly calculating villain.—Von Gerlach.
“A man of wicked devices,” one, who when offended, represses the indications of his anger, all the while meditating revenge, and waiting for the opportunity when he can wreak it. As “he that is soon angry dealeth foolishly” as regards himself, so he that wickedly deviseth revenge, while deferring the expression of his anger, bringeth on him the “hatred” of others. Thus there is danger on both sides, in hastiness, and in deferring anger through malice. The latter is the worst offence.—Fausset.
The more hot-pulsed sinner may be lost; but the deep-set fool excels him both in guilt and danger. Alas! for the well-complexioned, coolly-settled, morally-esteemed, and long-established hypocritical professor. It is not all thinking that this book applauds, but that which is discriminate, the watching of our feet.—Miller.
Though religion alloweth to be angry, yet it forbiddeth to be soon angry, because he that is soon angry is as soon dealing foolishly. The haste of his choler maketh him to outrun his understanding, and the smoke of his anger putteth out the light of his judgment.—Jermin.
To be angry is to revenge the faults of others upon ourselves.—Pope.
As fine gold doth suffer itself to be tried in the fire six or seven times, and yet the heat of the fire doth never change its nature or colour; or as good corn is first threshed with the flail, and then winnowed with the wind, and yet is neither broken with the one nor carried away with the other; even so we should suffer ourselves to be tried by injuries, and yet not by impatience, through anger, change our nature, nor yet our colour, nor be carried away with any inconvenience.—Cawdray.
Verse 18. This proverb is especially instructive with respect to the deep inner connection that exists on the one hand between foolish notions, and a poor, unattractive, powerless earthly position, destitute of all influence,—and on the other hand between true wisdom and large ability in the department both of the material and the spiritual. Von Gerlach pointedly says, “There is a certain power of attraction, according as a man is wise or foolish; the possessions also which the one or the other attains are in accordance with his disposition.”—Lange’s Commentary.
The child of Adam is born to folly (Job xi. 12). That is his inheritance. He received it from his first father (Gen. v. 3; Psa. li. 5). So long as he remains simple, he confirms the title. Unlike an earthly inheritance, he cannot relinquish it. He holds it in life, he still holds it firm in death, and reaps its bitter fruits throughout eternity.—Bridges.
The prudent has not inherited much at this present date. He has not much of the world. He has not much of another. How shall we express his excellence? He has this poor thing that he calls piety. Where is its worth to him? Why, its worth to him is that it is a splendid “crown.” He makes a crown of knowledge. That is, he takes his piety, which is a mean, weak beginning, and makes it the badge of a glorious sovereignty. The Christian is a king. And by this is meant, that, when he becomes pious, everything becomes subject to him (1 Cor. iii. 22).—Miller.
The world says that none dies without an heir: Religion says that none dies without an inheritance. Everyone dying in this world is heir to himself in the next world.—Jermin.