Proverbs 24:11,12

CRITICAL NOTES.—

Proverbs 24:11. Literally, “Deliver them who are dragged forth unto death, and them that totter to the slaughter, oh, rescue them.”

Proverbs 24:12. He that pondereth, literally, the Weigher of hearts. He that keepeth, rather “watcheth.”

MAIN HOMILETICS OF Proverbs 24:11

POSITIVE PUNISHMENT FOR A NEGATIVE CRIME

I. The negative crime. The question “Am I my brother’s keeper?” is here answered with an emphatic affirmative, for whatever may be the special reference of the words it is plain that they condemn as criminal the non-interposition of the strong on behalf of the weak and distressed. This crime may be committed from various causes. Those who are guilty of it may be entirely indifferent to the sufferings of others. There are many men and women who, if they are at ease themselves, never concern themselves about the sufferings of others—it matters not to them who is hungry so as they are well fed, and what privations others may be enduring while their needs are supplied. But the crime is oftener chargeable to moral cowardice and unwillingness to practice self-denial. A man may be sufficiently concerned for the danger of a drowning brother to throw him a rope, but he may shrink from throwing himself into the water and risking a watery grave on his behalf. So he may pity the ignorant and the erring and feel sad when he thinks of their sorrows and their sins, and yet be unwilling to sacrifice his money or his leisure or his social position in endeavours to save them. But the proverb seems to deal especially with what seems at first sight to be a less blameworthy class of persons than either of these—with those who have never considered the claims which others have upon them—who are really ignorant how many hearts are breaking around them and how many are perishing for the want of a helping hand. But this ignorance is here regarded as criminal. “Evil is wrought for want of thought, as well as want of heart,” but it is as much evil in the one case as in the other, and the want of thought is a sin in itself. And so is the want of knowledge here. God will not admit the plea “I knew it not,” but holds him who utters it guilty for his ignorance as well as for his neglect.

II. The positive punishment. No truth is taught more plainly in the Bible, than that men will not escape retribution of some kind because they have simply abstained from doing ill. The possessor of the one talent did not put it to a bad use, or throw it away. He kept it carefully wrapped in a napkin. But the sentence passed upon him was not merely that he should be deprived of his privilege, or that reward should be withheld, but:—“Cast ye the unprofitable servant into outer darkness.” (Matthew 25:30). “The tree that was only barren was burned,” says an old writer. The justice of this will be seen the more we consider how much actual wrong-doing on the part of some is chargeable to the not-doing of others. How much sin might be prevented if those who have it in their power sought to deliver others from bodily, or social, or moral death.

OUTLINES AND SUGGESTIVE COMMENTS

“He that keepeth thy soul, doth not He know it.” This favour of God may be here mentioned partly as a strong obligation upon Him to preserve him who was made after God’s image, and whom God hath commanded him to love and preserve; partly to an encouragement to the performance of his duty herein from the consideration of God’s special care and watchfulness over those who do their duty; and partly to intimate to them the danger of neglect of this duty whereby they will forfeit God’s protection over themselves.—Poole.

The condition of sinners may be regarded as here very aptly set forth. They are “drawn unto death”—seized, or apprehended for death, and “ready to be slain:”—and the death to which they are doomed,—O how unutterably fearful! But you may naturally meet me with an objection here. In their condition there is no injustice; no unrighteous and cruel oppression. The sentence of death under which they lie is a divine sentence—in perfect accordance with all the principles of equity:—the sword with which they are “ready to be slain” is the sword of divine justice itself. They deserve to die the death. To attempt to prevent it would be to arrest the hand of God. Ought not divine, and therefore unimpeachable, justice to have its course? The objection—otherwise irresistible—God has Himself removed. Justice, infinite justice, had all its claims acknowledged and fulfilled on Calvary. On the ground of the sacrifice there offered, the atonement there made, the God of justice and mercy has called on sinners to accept pardon, in the name and for the sake of His Son. His call comes with authority. It is a command. It is in virtue of the satisfaction of justice in the atonement of Christ, that we ourselves enjoy our own deliverance from the death and destruction to which, in common with all, we were devoted. And the very same authority that commanded us to believe and be saved, enjoins on us to be agents in attempting the rescue of others. O! what should we not be ready to do, to sacrifice, to suffer, for such an end!—to effect such a rescue!—Wardlaw.

When Samuel Romilly’s Bill to abolish the punishment of death for a theft amounting to the sum of five shillings passed the English House of Commons, it was thrown out by a majority in the House of Lords. Among those who voted against the Bill were one archbishop and five bishops. Our poet here in the Proverbs is of a different mind. Even the law of Sinai appoints the punishment of death only for man-stealing.… In expressions like the above a true Christian spirit rules the spirit which condemns all bloodthirstiness of justice, and calls forth to a crusade, not only against the inquisition, but against all unmerciful and cruel executions.—Delitzsch.

The Hebrew midwives, and Esther in after ages, thus delivered their own people drawn unto death. Reuben delivered Joseph from the pit. Job was the deliverer of the poor in the extremity. Jonathan saved his friend at imminent risk to himself. Obadiah hid the Lord’s prophets. Ahikam and Ebed-melech saved Jeremiah. Johanan attempted to deliver the unsuspecting Gedaliah. Daniel preserved the wise men of Babylon. The Samaritan rescued his neighbour from death. Paul’s nephew delivered the great Apostle by informing him of the murderous plot. The rule includes all oppression, which has more or less of the character of murder.—Bridges.

“Who is lord over us?” is the watchword of the life-long battle between an evil conscience and a righteous Judge. Here the commandment is exceeding broad. Like Divine omniscience, it compasses the transgressor before and behind. It checks his advance, and cuts off his retreat. Although a man should actually maintain in relation to every brother the neutrality he professes, it would avail him nothing.… What ails our brother, that he needs the compassion of a tender heart and the help of a strong hand? He is “drawn unto death,” and “ready to be slain.” This is the very crisis which at once needs help and admits it. If the danger were more distant, he might not be sensible of his need; if it were nearer, he might be beyond the hope of recovery. He is so low that help is necessary; yet not so low as would render help vain. He is “drawn unto death,” and therefore is an object of pity; but his life is yet in him, and therefore he is a subject of hope.—Arnot.