Proverbs 11:12-13

CRITICAL NOTES.—

Proverbs 11:12. Void of wisdom, literally, “of heart.” Zöckler inverts the phrase, “He that speaks contemptuously of his neighbour lacketh wisdom.”

Proverbs 11:13. “He who goeth about as a slanderer.”

MAIN HOMILETICS OF Proverbs 11:12

CONTEMPT AND TALE-BEARING

I. He who lacks moral worth will be indifferent to the worth of others. He will despise the character that he does not possess. In the minds of some men who have no learning there is a disposition to undervalue the attainments of others. They do not value it because they do not possess it. In order to esteem it rightly they must come to the possession of it. Some men pretend to despise wealth and call gold sordid dust, but most, if not all people of this kind have very little of what they despise in their own possession. Some translate here “a heartless man despiseth his neighbour.” A man without moral wisdom is a man without a kind heart, and he despises his neighbour because he lacks the heart which is probably possessed by the man whom he despises. A man must have something good in himself to enable him to see what is worthy of honour in his brother. There must be light in the eye if we are to appreciate the light of the sun. A man must have something of a musical nature to be able to appreciate the musical gifts of another. A man shows that he is void of wisdom if he despises the meanest of his fellow creatures.

II. A special form in which contempt for others is often manifested. “A tale-bearer revealeth secrets.” If a man holds his neighbour in contempt, he is not careful of that neighbour’s reputation. Being himself without moral worth he has nothing to lose, and therefore esteems lightly what is most valued by his brother man. Men who by their own folly are always poor are ever anxious to bring others down to their own level, and so men without reputation are very often disposed to rob others of their good name. This they attempt to do by revealing what they ought to conceal. There are times when we ought faithfully to keep within our own bosoms what we know about another, even although what we know is in the highest degree honourable to him. In the plan which Christ had marked out for Himself there were times when He desired that even His deeds of benevolence should not be made known. To some whom He healed He charged “that they should not make it known” (Matthew 12:16). If it is good sometimes to conceal what is only honourable and praiseworthy, how much more should a man be careful not to reveal any real or seeming inconsistency in a good man—anything which may in any way lower him in the estimation of others—any painful secret which might be mis-construed to his dishonour or lessen his influence for good in the world.

III. “The contrast exhibited in the conduct of a man of moral worth.” He, “being a man of understanding,” knows the value of every human soul. He may pity his degraded fellow-man, but never despises them. He sets too high an estimate upon his neighbour to hold in contempt even those who are far beneath him in moral excellence, how much less will it be possible for him to despise those who are his equals or superiors. Around the imperfections of all he throws the robe of that charity which even “thinketh no evil” (1 Corinthians 13:5), much less speaks a word that could be interpreted to his neighbour’s disadvantage. He holds the good name of others as a sacred trust. He guards it as a man of a “faithful spirit” would guard any precious possession belonging to another.

OUTLINES AND SUGGESTIVE COMMENTS

Proverbs 11:12. “A heartless man.” All such are titles of the unsaved man. The same negative state, i.e., a want of the Spirit, and hence a want of benevolence, not only keeps men from blessing their city (Proverbs 11:11), but makes them contemptuous. Others’ interests do not weigh a feather. See a fine description of this in 1 Corinthians 13, where men are supposed even to “behave unseemly” from this high theologic fact. They do not care for their neighbours, and, therefore, do not care to behave well. If a neighbour is disgraced, they are too contemptuous to care for its effect. They are reckless in their talk of his disgrace, while a “man of understanding” is silent.—Miller.

No human creature is to be despised, for he is our neighbour. He is our own flesh, our brother, sprung from our common father Adam. Honour all men. Men were made in the image of God; and though that image is now lost, it is still a sufficient evidence of the sinfulness of despising, as well as of murdering, our neighbour, that in the image of God man was made, and that we cannot say whether the persons whom we are tempted to despise are not in that happy number of the chosen of God for whose sakes the Son of God hath dignified our nature by assuming it, and whom He will again beautify with that glorious image which was effaced by the fall. Do you allege that your neighbour is worthy of contempt, on account of his poverty or meanness, or some remarkable weakness, by which he is rendered ridiculous? I ask you whether he is a fool. You say, No. Then confess that your contempt ought to rest upon yourself; for Solomon says you are one, and want of wisdom is far worse than the want of riches, or beauty, or polite accomplishments.—Lawson.

Not remembering that he is his neighbour, cut out of the same cloth, the shears only going between, and as capable of heaven as himself, though never so poor, mean, deformed, or otherwise despicable. The man of understanding refraineth his tongue even if he be slighted or reviled. He knows it is to no purpose to wash off dirt with dirt.—Trapp.

Proverbs 11:13. The difference is a sharply drawn one, the distinction a distinctly defined one, between fidelity and unfaithfulness, between the treacherous and the loyal. There is a Danish proverb, quoted in the Archbishop of Dublin’s book, which warns us well against relying too much on other men’s silence, since there is no rarer gift than the capacity of keeping a secret: “Tell nothing to thy friend which thy enemy may not know.” One should be careful not to entrust another unnecessarily with a secret which it may be a hard matter to keep; nor should one’s desire for aid or sympathy be indulged by dragging other people into one’s misfortunes. “There is as much responsibility in imparting your own secrets, as in keeping those of your neighbour,” says Helps.—Jacox.

This expression comes from trading. He who gads about to indulge in gossiping, will gratify his taste by scandals that he did not intend to divulge. “Secrets” or “secret counsels,” that formal divan, where purest privacy is the thing that has been expected. It is these slight lusts, as we call them, that divulge character. The man that is born again will be of a “faithful spirit,” and will scorn to gratify scandal at a neighbour’s expense.—Miller.

A note to know a talker by, is that he is a walker from place to place (see Critical Notes), hearing and spying what he can, that he may have whereof to prattle to this body and that body. This carrying of tales the Lord forbiddeth in his law, where he saith, “Thou shalt not go up and down as a tale-bearer among thy people” (Leviticus 19:16).—Muffet.

Here we see that a well-governed spirit will govern the tongue. An unrestrained tongue is an evidence of levity, or of some worse quality in the heart. And if the spirit be faithful, the tongue will be cautious and friendly. The communication between the spirit and the tongue is so easy, that the one will certainly discover the quality of the other, for out of the abundance of the heart the mouth speaketh.—Lawson.

There are various ways of acting the “tale-bearer.” There is that of open blabbing. And this, as it is the simplest, is, in truth, the least dangerous. The character becomes immediately known; and all who have secrets which they really wish kept will take care to withhold them from him. There is next that of confidential communication. The secret-holder affects to look this way and that, to ascertain that no one is within hearing; and then with many whispered doubts whether he is doing right, and whispered no doubts that he is perfectly safe with the dear friend to whom he speaks, imparts it in a breath that enters only his solitary ear, as a thing received in the profoundest secrecy, and not, on any account whatever, to go further—thus setting the example of broken confidence as the encouragement and inducement to keep it. There is that also of sly insinuation. The person who has the secret neither openly blabs it nor confidentially whispers it, but throws out hints of his having it—allusions more or less remote as to its nature—by which curiosity is awakened, inquiry stimulated, and the thing ultimately brought to light; while he who threw out the leading notices plumes himself on having escaped the imputation of a tale-bearer. Now these and whatever others there may be, are all bad; and the greater the amount of pretension and hypocrisy, so much the worse.—Wardlaw.

Reticence is commended from another point of view. The man who comes to us with tales about others will reveal our secrets also. Faithfulness is shown, not only in doing what a man has been commissioned to do, but in doing it quietly and without garrulity.—Plumptre.

He is a rare friend that can both give counsel and keep counsel.—Trapp.

The Holy Ghost, here and elsewhere, compareth busybodies and such as delight to deal in other men’s matters, to petty chapmen and pedlars, which carry wares about, selling in one place and buying in another. A slanderous tongue trafficketh altogether by exchange, it will deliver nothing to you, but upon condition to receive somewhat from you. It will never bear an empty pack, but desireth, where aught is uttered and taken out, there to take somewhat to put in, that it may have choice for other places.—Dod.

We must regard every matter as an entrusted secret, which we believe the person concerned would wish to be considered such. Nay, further still, we must consider all circumstances as secrets entrusted, which would bring scandal upon another if told, and which it is not our certain duty to discuss, and that in our own persons and to his face.—Leigh Hunt.