“If you have played the fool and exalted yourself, or if you have planned evil, clap your hand over your mouth! For as churning the milk produces butter, and as twisting the nose produces blood, so stirring up anger produces strife.”
These last verses of Proverbs 30 call for some self-criticism by pointing out that the outcome of foolishness is strife. Kidner entitles these verses “A concluding call to humility”, explaining: “Humility, the undercurrent of this chapter, which has already commended itself (directly or by contrast) as reverence (vv 1-9), restraint (vv 10-17), and wonder (vv 18-31), is finally manifested as peaceable behavior (vv 32,33).” Christ-like behavior involves avoiding strife whenever possible.
The three activities listed in verse 32 should be guarded against:
- “Played the fool” is a verb derived from the noun “nabal”, describing a hardened, hateful, and deliberately hurtful “fool”, not just a simpleton.
- “Exalted yourself” is “nasa”, to lift up oneself, proudly and arrogantly. The same word is translated “disdainful” in verse 13. Exalting oneself is generally condemned (Prov 8:13; 11:2; 16:18), and especially if it includes put-downs of others, which is the point of the following verse 33.
- “Planned evil” is “zammoth”, meaning “to plan, usually in an evil sense” (Strong’s). Compare similar thoughts (though with other Hebrew words) in Proverbs 6:14 (the scoundrel… “who plots evil with deceit in his heart”… will be destroyed without remedy) and Proverbs 16:27 (“a scoundrel plots evil”).
“Clap your hand over your mouth!” is “yad lepeh” — literally and abruptly, “Hand to mouth!” No verb is used. (The phrase is sharp and strident, like a crisp military command; compare Proverbs 23:2: “Put a knife to your throat!”) Generally, this phrase may be compared to Job 40:4,5 (“I put my hand over my mouth”), as well as Job 21:5; 29:9; Jdgs 18:19 (where the NIV’s “don’t say a word” is literally “lay your hand upon your mouth”); and Micah 7:16. This is a gesture of unworthiness and repentance, as well as a resolution to speak no more, either in defense of oneself, or in continuance of evil words.
Verse 33 gives the reason for the admonitions of verse 32. These three behaviors, if not stopped, will surely lead to and cause the “strife” in verse 33.
On the stirring up or producing of strife, generally, we might consider Proverbs 6:14: “[He] who plots evil with deceit in his heart — he always stirs up dissension.” Proverbs 15:1: “A harsh word stirs up anger.” And also Proverbs 29:22: “An angry man stirs up dissension.” Repeatedly, the admonition of the Proverbs is to avoid causing “strife” (e.g., Prov 17:1, 14; 18:6; 26:17, 21).
The same Hebrew word is used three times here, being translated “churning”, “twisting” and “stirring up” (“miytz”, to press or squeeze). This is the only verse where this word occurs in all the Old Testament.
A related word, “matzah”, describes flat, unleavened bread, perhaps because of its pressed-out form unaltered by any yeast.
A form of butter is produced by squeezing and pummeling animal skins filled with milk. Thomson, who toured Palestine and studied its Bedouin peoples in the mid-19th century, comments on this practice: “What are these women kneading and shaking so zealously in that large black bag, suspended from this three-legged [tripod]? That is a ‘bottle’… not a bag, made by stripping off [in one piece] the skin of a young buffalo. It is full of milk, and that is their way of churning. When the butter ‘has come’, they take it out, boil or melt it, and then put it in ‘bottles’ made of goats’ skins. In winter it resembles candied honey, in summer it is mere oil… There is no analogy between our mode of churning, and pulling a man’s nose until the blood comes, but in this Arab operation the comparison is quite natural and emphatic.”
In place of this rather picturesque “churning” of butter, the Pulpit Commentary offers an alternative one that emphasizes the aspect of “pressing”: “Most probably the reference is to cheese, the term used, ‘chemah’, being applied indifferently to curdled milk and cheese. To produce this substance, the curdled milk is put into little baskets of rush or palm leaves, tied closely, and then pressed under heavy stones… The pressure applied to milk produces cheese, and as pressure applied to the nose brings blood, so the pressure of wrath brings forth strife.”
The word for “produces” is repeated three times. Again, the same Hebrew word is used in all three cases: “yotsir”, meaning to go out, to result in, to produce.
“Butter” is the Hebrew “chemah”. Some say this same word applies to curdled milk, butter, sour milk, cottage cheese, yogurt, and cream; that is, all milk byproducts. Others argue that “chemah” refers to only “butter”, since the Hebrew word is always so translated by the LXX, and several other words are also used for other milk products (NIDOTTE). Together with honey, butter constitutes paradise-like food worthy of Immanuel, or the Messiah (Isa 7:15).
Ross points out a subtle wordplay on the word “nose” (“ap”), which is related to the common word for “anger” (“appayim”), probably connected with the flaring of the nostrils.
The Hebrew “riyb” (“strife”) occurs at least 12 times in the Book of Proverbs alone. The use of this Hebrew word elsewhere strongly implies that the setting is the courtroom or some other formal occasion. McKane says this describes “the kind of person who thrives on acrimony and who seeks a pretext to transform every difference or disagreement into a bitter legal contest”.
In the New Testament, “strife” (Greek “eris”: strife, quarreling, contentiousness) is one of the kinds of “wickedness” and “depravity” listed in Romans 1:29-31. Paul warns, “Although [men] know God’s righteous decree that those who do such things deserve death, they not only continue to do these very things but also approve of those who practice them” (v 32). Paul has a similar list in Galatians 5:19-21, where among the “works of the flesh” he groups discords, jealousy, selfish ambition, and dissensions and factions.
Are we surprised to see that these works are listed right alongside “sexual immorality, debauchery… idolatry… and drunken orgies”? Paul concludes with these words: “I warn you… that those who live like this will not inherit the kingdom of God” (v 21).
Do we ever stop to think that “strife” keeps such deadly company? How easy it is for us sometimes to justify strife in matters of the Truth. What is hurtful strife for the other fellow is, for me, “earnestly contending for the faith” (Jude 1:3), wielding “the sword of the Spirit” (Eph 6:17), and “fighting the good fight” (1Tim 1:18). Of course it is!
Even if it is justifiable, sometimes, is it so always? That’s not for me to ask you, or you to ask me — at least not nearly so much as it is for each of us to ask, and answer, about ourselves as individuals: ‘Is what I’m doing, or saying, or writing — right now, at this moment — a righteous, disinterested, kind, loving labor for God’s Truth, absolutely and only? Or does it include some measure — maybe the least little bit — of anger, hurt feelings, natural combativeness, jealousy, or ambition?’ The answer ought to be: “Let a man examine… himself” (1Cor 11:28).
The following verses are from the NIV, with key KJV words in brackets:
“The Lord’s servant must not quarrel (strive); instead, he must be kind (gentle) to everyone… Those who oppose him he must gently (meekly) instruct” (2Tim 2:24,25).
“Slander (speak evil of) no one… be peaceable (no brawlers) and considerate (gentle)… show true humility (meekness) toward all men” (Tit 3:2).
“Always be prepared to give an answer to everyone who asks you to give the reason for the hope that you have. But do this with gentleness (meekness) and respect (fear)” (1Pet 3:15).
In 1 Timothy 6:4-6, the apostle Paul once again puts “strife” (“eris”) alongside some terrible companions: in this case, conceit, controversies, quarrels about words, envy, malicious talk, evil suspicion, and constant frictions, in contrast to godliness with contentment (1Tim 6:4-6).
In verse 4, “quarrels about words” (NIV), “disputes about words” (RSV), and “strifes of words” (KJV) are all translations of the powerful Greek word “logomachia” — literally “word-wars”. A variant of this same word, “logomacheo”, is found in 2 Timothy 2:14, where it may be translated “to war with words” (“quarreling about words” in the KJV). These are the only two places the word is found.
It has been said that words are merely the counters of wise men, but they are the money of fools. To the wise man, words are no more than tools to convey his thoughts. He conscientiously defines and uses his words so that they may mean but one thing, seeking to lower the risk of being misunderstood. He is pleased to explain his words further, or restate his point differently, when necessary, if it will help the other party.
On the other hand, to some men, words may be an end in themselves. Those whom Paul warns against “logomachia” are those who spend time in useless debate, trying to win points — so much time, in fact, that they never have time for true reflective thinking, much less self-examination. By “word-wars” they strive with their opponents, and encourage strife in return. These word-wars create an atmosphere of mistrust, envy, doubt and anger, not only in oneself but also in others.
Such activity leads to judging others unnecessarily for their exact words. “Watching for iniquity”, or “making a man an offender for [one] word”, or “laying a word-snare” for a man are all strongly disapproved of by the LORD (Isa 29:20,21). Word-wars have caused some to be driven away by the intolerance of others, who contrive a “case” against them, spread it abroad, and then will not listen to reasonable explanation.
Word-wars have led brethren to lie, deceive and misrepresent matters concerning their own brothers, for whom Christ died (Rom 14:15). Word-wars set battle lines; sides are chosen, and cliques formed. There are accusations and then too often counter-accusations, leading to grudges and reprisals. All in the name of “earnestly contending for the Truth”.
“A quarrel is like buttermilk: once it’s out of the churn, the more you shake it, the more sour it grows” (Irish proverb).
When the cream from milk is agitated in a churn, it will separate into butter and buttermilk. The process has been known from the beginning of the world, and it is sure and certain in its results. Likewise, blood vessels in the nose are weak and near the surface. If the nose is hit, twisted, or squeezed hard, these vessels will break and blood will flow from the nose. Nosebleeds are very common, and a simple wringing of the nose is enough to cause this bleeding.
With the same certainty, acting in wrath to promote or defend your cause will create strife. Wrath is anger, and strife is fighting and division. How one deals with anger is a key factor in avoiding conflict and trouble. Angry strife leads to confusion and every evil work; wise men ought to be peacemakers instead (James 3:13-18).
Everyone can become angry (Mark 3:5), but wise men defer anger and pass over the offences of others (Prov 19:11). Wise men do not let anger cause them to sin, and they get rid of it as soon as possible (Eph 4:26). Wise men are slow to wrath (Prov 14:17, 29; James 1:19). They rule their spirits and do not allow the passion of anger to control them (Prov 16:32).
This verse advises us “to avoid continually harping on about an issue. Just as repeated churning of milk makes butter, so the way we keep returning to a grief from the past will eventually cause an argument. Wise is the brother or sister who forgets earlier contentions. Just as the Father remembers our sins no more (Heb 8:12), we should move on in our relationships and not keep bringing up former strifes if we want the relationship to grow” (Peter Forbes).
When I grew up, it was called “picking on” someone. Small children knew exactly what this meant: poking and prodding, whispering of names, funny looks, little punches. These were all designed to provoke an angry response from the other child, and if possible to bring parental rebuke or punishment down upon him or her. Today we sit in our backyard and watch the young dog dancing around the older dog, sometimes pawing, sometimes sniffing, sometimes nipping the tail, sometimes grabbing an ear, until finally the older one whines or growls or fights back. Then the younger one dances away, waits a few moments, and renews his meddling.
Those who watch sporting events on television, especially now that instant replay is available, will notice how many penalties are called on the second person to do wrong, while the first party in the altercation gets off free. A little punch, push, or ugly whisper may provoke retaliation — and the second party in the squabble is whistled for the foul, or removed from the game. The instigator smiles to himself and saunters away.
Adults can do this too, not quite in the same way, but perhaps subconsciously, or as a matter of habit, or simply for lack of something better to do. A man may do some small thing that he knows will irritate a co-worker, just because he can. A woman may retell someone else’s unkind comment, knowing this will cause anger in her friend, just for the ‘pleasure’ of seeing her reaction.
The Book of Proverbs has it right. It speaks of:
- “playing the fool”: joking or jesting, with the intent of hurting someone else;
- “exalting oneself”: deliberately but subtly pointing out one’s own ‘good points’ or ‘good fortune’, and agitating a listener who is made to feel inferior by the comparison; and worst perhaps,
- “planning evil”: planting lies, innuendos or exaggerations that harm another’s reputation.
All such actions — just like those of the children or the athletes — are examples of “picking on” someone else, and possibly provoking that other person into the sin of anger. As if there should be satisfaction in seeing the shortcomings of others! Afterward, the provocateur may, with the sincerest protest of innocence, deny any responsibility for the final outcome.
In ecclesias there may be some brothers and sisters who do the very same things:
- they deliberately speak, or dress or act in a way which they know will offend others;
- they deliberately bring up points in Bible class which they know will cause arguments (and perhaps even anger and bitter words); or
- they deliberately recall something best forgotten, and then feign surprise when someone else is hurt by the revelation.
In 1 Corinthians 13, Paul says love “is not easily provoked”. That is no excuse, however, for being an active provoker. Paul does not say that love “does not easily provoke others”, but he does say that “love is kind, is not rude, keeps no record of wrongs, does not delight in evil, and always protects”. All these characteristics are diametrically opposed to the subtle stirring up of anger that produces strife.
Paul also says, quite to the point, “When I was a child, I talked like a child, I thought like a child, I reasoned like a child. When I became a man, I put childish ways behind me” (v 11).
Children, and childish adults, engage in childish behavior. Those who are mature in Christ put away such tactics. The truth of the gospel can be upheld without bitterness, recriminations, character assassinations, vendettas, or political campaigns. The truth can be upheld in love, gentleness, patience and mercy.
If a man cannot uphold Truth in the right way, with the right motives and attitudes, then it is better for him to do nothing at all. If he tries to uphold Truth in the wrong ways, then surely the ‘medicine’ he offers to the ‘patient’ is more dangerous than the ‘disease’ it is intended to cure.
The Origin of the Organic World – Part One