Proverbs 17:9

CRITICAL NOTES.—

Proverbs 17:9. Repeateth a matter. Most expositors understand this repetition to refer to a revival of a past wrong, but Miller translates “He who falls back into an act,” i.e., transgresses again after forgiveness.

MAIN HOMILETICS OF Proverbs 17:9

HOW TO MAKE FRIENDS AND HOW TO SEPARATE THEM

We have before noticed various ways in which love covers sin or transgression. (See Homiletics of chapter Proverbs 15:12, page 157.) This proverb sets forth—

I. That he who thus covers sin is a great benefactor of the human race. The great need of a fallen world is such a state of heart as will promote love among men. One of Christ’s last commands to his disciples was “Love one another as I have loved you” (John 16:12). And there is no more effectual way of promoting love than by freely forgiving an offence and at the same time endeavouring to turn the transgressor from the error of his way. A stream in winter may, by reason of the biting cold, be congealed into a rock-like solid mass, but when the summer sun shines upon it, it cannot long resist the influence, but melts and begins again to ripple and sparkle under its beams. So a sense of guilt and shame hardens the human heart, but a consciousness that the sin has been freely forgiven and forgotten melts it into contrition and love if it is not utterly dead to moral influences. This is the great power which binds sin-forgiven men and women to God—having been forgiven much they love much (Luke 7:47).

II. A man of opposite character is a curse to his race. Friendship is the greatest boon of human existence, and he whose words or deeds tend to break any such tie does his fellow-men a great wrong. There is no more effectual way of doing it than by a constant repetition of the faults of others, either by reminding the offender himself of his shortcomings or by speaking of them to a third person. Solomon may refer to either of these habits—both are bad, and show a disposition entirely opposed to that of Him who, when he forgave His ancient people, promised that He would “remember their sin no more” (Jeremiah 31:34).

OUTLINES AND SUGGESTIVE COMMENTS

Seeketh love! A beautiful expression, much to be kept in mind! It shows a delight in the atmosphere of love—man’s highest elevation in communion with his God (1 John 4:16). It implies not the mere exercise of love, where it is presented, but the searching and making opportunity for it. But how seldom do we rise to the high standard of this primary grace, exalted as it is pre-eminently above “the best gifts” (1 Corinthians 12:31; 1 Corinthians 13.); and illustrated and enforced by no less than the Divine example! (Ephesians 5:1.) Yet too often it sits at the door of our lips, instead of finding a home in our hearts; forgetting that the exhortation is not, that we should talk of love, but that we should “walk in it;” not stepping over it, crossing it, walking by the side, but “in it,” as our highway and course. One step of our feet is better than a hundred words of the tongue.—Bridges.

All unnecessary repetition even of real faults comes under the category of scandal, and is sinful and mischievous. You may fancy you are within the limit of blameworthiness, when you are telling no more than what is true: but, if you are telling even truth needlessly, for no good and laudable end, you are chargeable with the offence.—Wardlaw.

Alas! how many things are there to be suffered, how many things to be forgotten, bow many things, though seen, to be as it were unseen, that love may be preferred. He that covereth transgression warmeth affection, and he that seeketh the love of man shall be sure to find the love of God. The way to seek and find other things is by uncovering that which is hid; but the way to seek and find love is by covering the offence.—Jermin.

If one has been our enemy it has been for some trespass. The best way to abate the enmity is to cover up and smother over, and thus erase from memory our act against him. He that does this “seeks love.” “He who falls back into the wrong,” i.e., iterates or doubles over his offence, drives away everything. (See Critical Notes.) … Spiritually, a man is not to complain of the alienation of his Maker, if he wilfully retain his sin. If God has given us a special way for covering sin, and we postpone it, and go tumbling back into our acts, the strife is ours.—Miller.

There are two ways of making peace and reconciling differences; the one begins with amnesty, the other with a recital of injuries, combined with apologies and excuses. Now I remember that it was the opinion of a very wise man, and a great politician, that “he who negotiates a peace without recapitulating the grounds of difference rather deludes the minds of the parties, by representing the sweetness of concord, than reconciles them by equitable adjustment.” But Solomon, a wiser man than he, is of a contrary opinion, approving of amnesty, and forbidding a recapitulation of the past. For in it are these disadvantages: it is as the chafing of a sore; it creates the risk of a new quarrel (for the parties will never agree as to the proportions of injuries on either side); and, lastly, it brings it to a matter of apologies: whereas either party would rather be thought to have forgiven an injury than to have accepted an excuse.—Lord Bacon.