Exegetical and Hermeneutical Commentary of Proverbs 11:12
He that is void of wisdom despiseth his neighbor: but a man of understanding holdeth his peace.
12. despiseth ] i.e. shews his contempt openly, makes no effort to conceal it ( , LXX.), and so contrasts with the man of “wisdom” (heart, Heb.), who, whatever he thinks, keeps his thoughts to himself.
Fuente: The Cambridge Bible for Schools and Colleges
None but the man void of wisdom will show contempt for those about him. The wise man, if he cannot admire or praise, will at least know how to be silent.
Fuente: Albert Barnes’ Notes on the Bible
Pro 11:12-13
He that is void of wisdom despiseth his neighbour.
Types of character in social life
Four distinct types of character.
I. The insolent. Men destitute of all true respect for their fellows. They are uncivil and rude, sneering, saucy, abusive.
II. The respectful. He is neither precipitant in the judgment he forms of men, nor hasty in his language. He is the true gentleman of society: cautious, prudent, polite.
III. The tattler. A tale-bearer is one who will take in your secrets, and hasten to his neighbour to pour them into his greedy ears. He has a witching ear to know your concerns. He is not always malicious in spirit, but he is always dangerous. He is always defending friendships, starting suspicions, and creating animosities.
IV. The trustworthy. The antithesis to the tale-bearer. He is a dependable friend; he will listen to your secrets as things too sacred for speech. You can trust him with your life, he will never betray you. (Homilist.)
Tale-bearers unloading refuse
It was told me in the strictest confidence, but you wont tell I No, was the quiet reply; I prefer not to hear it. What right have you to tell what you virtually promised not to communicate; I am sure I have no right, and I have no desire to know what does not belong to me to know. There are people who use their friends as dumping-grounds, and unload on them any choice bits of scandal they may chance to pick up, as though they were conferring a favour. As long as human nature is what it is, there will be plenty of such unloading to be done; but what noble mind wishes to be put to such ignoble uses, and to have made in any part of his spiritual domain a scavenger heap? The perfect character, like the perfectly kept house, has no dark and dusty corners. It is kept sweet and pure in every part. There is no place where a foul garment or a malodorous rag may be tucked away and hidden. Fire and water and the broom and duster in a modern house keep all things clean. There is no more reason why there should be nesting-places of evil in the soul than why there should be dust upon our furniture. The pure sunlight of God let into dark places cleanses and keeps them clean. The person who in confidence would taint another is not a friend, but an enemy. (Christian Age.)
Tale-bearers traders in scandal
The word means a hawker, or travelling-chapman; and the tale-bearer is a trader in scandal, an itinerant busybody. A. shrewd heathen was wont to say, Tale-bearers should be hung up by the tongue, and tale-hearers by the ears.
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 12. He that is void of wisdom] A foolish man is generally abundant in his censures; he dwells on the defects of his neighbour, and is sure to bring them into the most prominent view. But a man of understanding – a prudent, sensible man, hides those defects wherever he can, and puts the most charitable construction on those which he cannot conceal.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Despiseth his neighbour; which contempt he showeth, either,
1. By contemptuous or reproachful expressions of him; or,
2. By not asking or not regarding his advice, but trusting wholly to his own understanding.
Holdeth his peace; either,
1. He forbeareth all such expressions against his neighbour. Or,
2. He silently and patiently bears these reproaches from his neighbour, and doth not render one reproach for another; wherein he showeth true wisdom. Or,
3. He desireth and hearkeneth to the counsels of others. Any of these ways the opposition is sufficiently evident.
Fuente: English Annotations on the Holy Bible by Matthew Poole
12. despisethor, “reviles,”a course contrasted with the prudent silence of the wise.
holdeth his peaceas ifneither hearing nor telling.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
He that is void of wisdom despiseth his neighbour,…. Not only in his heart, but by giving him opprobrious language; he speaks contemptibly of him, either because he thinks he is wiser than his neighbour, and therefore calls him fool at every turn; as those who are most destitute of wisdom conceit they have the largest share of it, and despise others; or else because he is richer than his neighbour, as the poor is generally despised by the rich; or because he fancies he is holier than he, as the Pharisee who trusts in himself that he is righteous, and despises others: or a man “that wants a heart” k, as it may be rendered; that wants a good one, or wants grace in his heart; he despises the counsel and advice, the admonitions and instructions, which his neighbour gives him for his good;
but a man of understanding holdeth his peace: and will not despise his neighbour, or give him ill language, because he is not so wise, or so rich, or so righteous as he; if he cannot speak any good of him, he will not speak evil of him; or he holds his peace, is silent, and will not answer the man void of wisdom, that despises and reproaches him; he will not render railing for railing; when he is reviled he will revile not again; and by so doing he shows himself to he a man understanding, or of intellects; a wise and prudent.
k “carens corde”, Montanus, Mercerus, Gejerus; “destitutus est corde”, Schultens.
Fuente: John Gill’s Exposition of the Entire Bible
There now follow two proverbs which refer to the intercourse of private life.
He who mocketh his neighbour is devoid of understanding;
But the intelligent man remaineth silent.
Pro 14:21 is a proverb similarly beginning with , Pro 13:13 is another beginning with . From this one sees that (cf. , Isa 37:22) does not mean a speaking contemptuously in one’s presence; as also from Pro 6:30, that contemptuous treatment, which expresses itself not in mockery but in insult, is thus named; so that we do not possess a German [nor an English] expression which completely covers it. Whoever in a derisive or insulting manner, whether it be publicly or privately, degrades his neighbour, is unwise ( as pred., like Pro 6:32); an intelligent man, on the contrary, keeps silent, keeps his judgment to himself, abstains from arrogant criticisms, for he knows that he is not infallible, that he is not acquainted with the heart, and he possesses too much self-knowledge to raise himself above his neighbour as a judge, and thinks that contemptuous rejection, unamiable, reckless condemnation, does no good, but on the contrary does evil on all sides.
Fuente: Keil & Delitzsch Commentary on the Old Testament
12 He that is void of wisdom despiseth his neighbour: but a man of understanding holdeth his peace. 13 A talebearer revealeth secrets: but he that is of a faithful spirit concealeth the matter.
I. Silence is here recommended as an instance of true friendship, and a preservative of it, and therefore an evidence, 1. Of wisdom: A man of understanding, that has rule over his own spirit, if he be provoked, holds his peace, that he may neither give vent to his passion nor kindle the passion of others by any opprobrious language or peevish reflections. 2. Of sincerity: He that is of a faithful spirit, that is true, not only to his own promise, but to the interest of his friend, conceals every matter which, if divulged, may turn to the prejudice of his neighbour.
II. This prudent friendly concealment is here opposed to two very bad vices of the tongue:– 1. Speaking scornfully of a man to his face: He that is void of wisdom discovers his folly by this; he despises his neighbour, calls him Raca, and Thou fool, upon the least provocation, and tramples upon him as not worthy to be set with the dogs of his flock. He undervalues himself who thus undervalues one that is made of the same mould. 2. Speaking spitefully of a man behind his back: A tale-bearer, that carries all the stories he can pick up, true or false, from house to house, to make mischief and sow discord, reveals secrets which he has been entrusted with, and so breaks the laws, and forfeits all the privileges, of friendship and conversation.
Fuente: Matthew Henry’s Whole Bible Commentary
Restraint Or Gossip
(Pro 11:12-13)
Verses 12a and 13a portray talebearing as malicious disclosure of secrets that should be kept secret, and describes the revealer as destitute of heart. Much is said against the talebearer elsewhere in the Scriptures, Pro 18:8; Pro 26:20; Pro 26:22; Lev 19:16; Psa 52:2; Eze 22:9; Jas 1:26.
Verses 12b and 13b commend as faithful and understanding those who exercise restraint and hold their peace regarding such matters, Eph 4:29-32.
Fuente: Garner-Howes Baptist Commentary
CRITICAL NOTES.
Pro. 11:12. Void of wisdom, literally, of heart. Zckler inverts the phrase, He that speaks contemptuously of his neighbour lacketh wisdom.
Pro. 11:13. He who goeth about as a slanderer.
MAIN HOMILETICS OF Pro. 11:12-13
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 neighbours 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 (Mat. 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 mananything which may in any way lower him in the estimation of othersany 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 (1Co. 13:5), much less speaks a word that could be interpreted to his neighbours 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
Pro. 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 (Pro. 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.
Pro. 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 Dublins book, which warns us well against relying too much on other mens 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 ones desire for aid or sympathy be indulged by dragging other people into ones 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 neighbours 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 (Lev. 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 furtherthus 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 itallusions more or less remote as to its natureby 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 mens 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.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
TEXT Pro. 11:12-21
12.
He that despiseth his neighbor is void of wisdom;
But a man of understanding holdeth his peace.
13.
He that goeth about as a talebearer revealeth secrets;
But he that is of a faithful spirit concealeth a matter.
14.
Where no wise guidance is, the people falleth;
But in the multitude of counsellors there is safety.
15.
He that is surety for a stranger shall smart for it;
But he that hateth suretyship is secure.
16.
A gracious woman obtaineth honor;
And violent men obtain riches.
17.
The merciful man doeth good to his own soul;
But he that is cruel troubleth his own flesh.
18.
The wicked earneth deceitful wages;
But he that soweth righteousness hath a sure reward.
19.
He that is stedfast in righteousness shall attain unto life;
And he that pursueth evil doeth it to his own death.
20.
They that are perverse in heart are an abomination to Jehovah;
But such as are perfect in their way are his delight.
21.
Though hand join in hand, the evil man shall not be unpunished;
But the seed of the righteous shall be delivered.
STUDY QUESTIONS OVER 11:12-21
1.
Is lack of respect equivalent to despising, or is despising always active (Pro. 11:12)?
2.
Is a talebearer one who bears falsehoods, or is he also one who reveals truths that ought to be kept secret (Pro. 11:13)?
3.
Faithful to whom or to what in Pro. 11:13?
4.
According to Pro. 11:14 one should have both ……………… and ……………. counselors.
5.
What is meant by being surety for another (Pro. 11:15)?
6.
What would be included in being a gracious woman (Pro. 11:16)?
7.
Does society or God (or both) cause the statements in Pro. 11:17 to come true?
8.
What are deceitful wages (Pro. 11:18)?
9.
Soweth righteousness reminds one of what well known New Testament passage (Pro. 11:18)?
10.
What are the contrasts in Pro. 11:19?
11.
Name Bible Characters who you consider were perverse in heart (Pro. 11:20).
12.
What is meant by hand join in hand (Pro. 11:21).
13.
What is meant by the seed of the righteous (Pro. 11:21).
PARAPHRASE OF 11:12-21
12.
To quarrel with a neighbor is foolish; a man with good sense holds his tongue.
13.
A gossip goes around spreading rumors, while a trustworthy man tries to quiet them.
14.
Without wise leadership, a nation is in trouble; but with good counselors there is safety.
15.
Be sure you know a person well before you vouch for his credit! Better refuse than suffer later.
16.
Honor goes to kind and gracious women, mere money to cruel men.
17.
Your own soul is nourished when you are kind; it is destroyed when you are cruel.
18.
The evil man gets rich for the moment, but the good mans reward lasts forever.
19.
The good man finds Life; the evil man, Death.
20.
The Lord hates the stubborn but delights in those who are good.
21. You can be very sure that the evil man will not go unpunished forever. And you can also be very sure that God will rescue the children of the godly.
COMMENTS ON 11:12-21
Pro. 11:12. Following Rom. 12:18 is much wiser than despising ones neighbor. Yet many disregard it. Needless or selfish strife is a work of the flesh and not of the Spirit (Gal. 5:19-23). If you say all that can be said, you will have all the trouble that can be had!
Pro. 11:13. A double contrast: talebearer vs. faithful spirit and reveleth vs. concealeth. The first statement is found also in Pro. 20:19. Wisdom dictates that some things should not be told. Both Lev. 19:16 and 1Ti. 5:13 show that talebearing is wrong.
Pro. 11:14. A double contrast: no wise guidance vs. multitude of counsellors and falleth vs. safety. The last statement is found also in Pro. 24:6. Kings always had counsellors, and in time of war they depended much upon them. Pro. 15:22 shows that all of us have need of counsel at times. This verse is just the opposite of a know-it-all.
Pro. 11:15. Suretyship is when one promises to stand good for the obligation of another if he cannot pay. How many people have smarted for co-signing notes of others!
Pro. 11:16. A triple contrast; gracious vs. violent; woman vs. men; and honor vs. riches. A gracious woman prefers honor to riches, but violent men sacrifice honor to gain riches.
Pro. 11:17 The merciful man does good to himself in that others will show mercy to him (Mat. 5:7; Mat. 25:34-35). On the other hand the cruel are asking for trouble, and it will surely come to him (1Ki. 21:17-19).
Pro. 11:18. Sometimes it looks like the wicked prosper in this world (Psa. 37:35), but they will be cut down (Psa. 37:1-2; Psa. 37:10; Psa. 37:12-15; Psa. 37:17; Psa. 37:20; Psa. 37:38). They have sown to the flesh, and they will reap corruption (Gal. 6:8). The wages of sin is death (Rom. 6:23). Sowing to righteousness leads to a sure reward (Hos. 10:12; Jas. 3:18; Psa. 37:3-6; Psa. 37:11; Psa. 37:18-19; Psa. 37:29-31; Psa. 37:37).
Pro. 11:19. A double contrast: steadfast in righteousness vs. pursueth evil and life vs. death. As sinners pursue evil, godly people forsake evil and follow after righteousness and godliness (1Ti. 6:11; Tit. 2:12). The results? The world passeth away, and the lust thereof: but he that doeth the will of God abideth for ever (1Jn. 2:17). See also the great passage, Rom. 2:6-8.
Pro. 11:20 A triple contrast: perverse vs. perfect; in heart vs. in their way; and abomination to Jehovah vs. his delight. Instances of perverse hearts and Gods reaction: Pharisees (Luk. 16:14-15; Luk. 18:9-14; Mat. 15:1-9; Mat. 23:25-28) and Simon of Samaria (Act. 8:20-22). Instances of good people who pleased the Lord: Job (Job. 1:8) and Mary of Bethany (Luk. 10:39; Luk. 10:42; Mar. 14:3-9). God delights as much in the righteous as He deplores the wicked.
Pro. 11:21. The opening statement is also in Pro. 16:5. Clarke: Let them confederate as they please to support each other, justice will take care that they escape not judgment. Other passages on the deliverance of the righteous: Pro. 16:4; Pro. 16:8; Gen. 7:1).
TEST QUESTIONS OVER 11:12-21
1.
What two ways is wisdom shown in the neighborhood (Pro. 11:12)?
2.
Does a faithful person spread rumors and tales or seek to suppress such (Pro. 11:13)?
3.
What about the person who seeks no counsel or guidance from others (Pro. 11:14)?
4.
How is smarting sometimes connected with suretyship (Pro. 11:15)?
5.
What are the differing goals of a gracious woman and violent men (Pro. 11:16)?
6.
How is one being good to himself when he shows mercy to others (Pro. 11:17)?
7.
How does one trouble his own flesh by being cruel (Pro. 11:17)?
8.
In what sense are the gains of the wicked deceitful (Pro. 11:18)?
9.
What chapter in Psa. emphasizes the sure reward of the righteous?
10.
What are the differing attitudes toward evil and righteousness on the part of the wicked and the righteous (Pro. 11:19)?
11.
What are the differing outcomes of pursuing evil and righteousness (Pro. 11:19)?
12.
What group of perverse people of Jesus day were especially abominable (Pro. 11:20)?
13.
Does God overlook the righteousness of the righteous (Pro. 11:20)?
14.
What is meant by hand join in hand (Pro. 11:21)?
Fuente: College Press Bible Study Textbook Series
12. Despiseth his neighbour He that contemns his neighbour (for inferiority in any respect) lacks good sense, (Hebrew, heart,) but a man of intelligence keeps silent. The proverb implies that the contempt of the man “void of wisdom” is expressed in words; whatever a prudent man may think he keeps to himself.
Fuente: Whedon’s Commentary on the Old and New Testaments
Pro 11:12 He that is void of wisdom despiseth his neighbour: but a man of understanding holdeth his peace.
Pro 11:12
Word Study on “despiseth” Strong says the Hebrew word “despiseth” ( ) (H936) means, “to disrespect.” The Enhanced Strong says this Hebrew word is used 12 times in the Old Testament, being translated in the KJV as, “despise 10, contemned 1, utterly (inf. for emphasis) 1.”
Scripture References – Note a similar verse.
Pro 14:21, “He that despiseth his neighbour sinneth: but he that hath mercy on the poor, happy is he.”
Pro 11:12 “but a man of understanding holdeth his peace” Scripture References – Note:
Pro 10:19, “In the multitude of words there wanteth not sin: but he that refraineth his lips is wise.”
Pro 11:12 Illustrations:
1Sa 10:26-27
2Ki 18:36, “But the people held their peace, and answered him not a word: for the king’s commandment was, saying, Answer him not.”
1Pe 2:23, “Who, when he was reviled, reviled not again; when he suffered, he threatened not; but committed himself to him that judgeth righteously:”
Pro 11:13 A talebearer revealeth secrets: but he that is of a faithful spirit concealeth the matter.
Pro 11:13
Pro 11:13 Comments Note that the Law of Moses strictly forbade this type of activity (Lev 19:16). Like a walking merchant or peddler, he offers his secrets to anyone who will listen.
Lev 19:16, “Thou shalt not go up and down as a talebearer among thy people: neither shalt thou stand against the blood of thy neighbour: I am the LORD.”
What is the remedy to tale bearing under the new covenant? If there is an issue, discuss it between you and your neighbour alone.
Pro 25:9, “Debate thy cause with thy neighbour himself; and discover not a secret to another:”
Within the setting of a church, the Gospel of Matthew gives a clear remedy so as to avoid the damage that gossip can do to a group of believers.
Mat 18:15-17, “Moreover if thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother. But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. And if he shall neglect to hear them, tell it unto the church: but if he neglect to hear the church, let him be unto thee as an heathen man and a publican.”
This method stops the harm that slander can cause. Note:
Pro 26:20-22, “Where no wood is, there the fire goeth out: so where there is no talebearer, the strife ceaseth. As coals are to burning coals, and wood to fire; so is a contentious man to kindle strife. The words of a talebearer are as wounds, and they go down into the innermost parts of the belly.”
Scripture References – Note a similar verse:
Pro 20:19, “He that goeth about as a talebearer revealeth secrets: therefore meddle not with him that flattereth with his lips.”
Pro 11:12-13 Comments – The Tongue Pro 11:12-13 form a couplet in the sense that they both contrast how the wicked speaks evil against others while the righteous controls his words about others.
A fool speaks his mind, while a wise man carefully weighs the words that come out of his mouth. He develops the ability to withhold words that do not bring a benefit to others. If a fool does not like someone, he speaks poorly about him. If he knows information that is confidential, he cannot hold back, he has to tell it to someone. But a wise man will not speak quickly against someone, nor will he reveal a matter that he considers confidential.
A true friend will not talk bad about you to others. They will not develop a despiteful attitude about you as they learn your weaknesses. Instead, they will quietly work to strengthen your character. Pro 11:12 can describe the person who speaks poorly to a person’s face, while Pro 11:13 shows how this fool speaks slanderous gossip behind his back.
Fuente: Everett’s Study Notes on the Holy Scriptures
v. 12. He that is void of wisdom despiseth his neighbor,
Fuente: The Popular Commentary on the Bible by Kretzmann
Pro 11:12 He that is void of wisdom despiseth his neighbour: but a man of understanding holdeth his peace.
Ver. 12. He that is void of wisdom despiseth his neighbour. ] 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. None but a fool will do so – none but he that hath a base and beggarly heart of his own, as the words signify.
But a man of understanding holdeth his peace.
“ Aut sumus, aut fuimus, aut possumus esse quod hic est. ”
“Or we are, or will be, or are able to be what this is.”
Or, if himself be slighted or reviled, abiecta probra digno supplicio punit, festivo scilicet contemptu et oblivione, vel si tanti est, misericordia elevat. He knows it is to no purpose to wash off dirt with dirt, and is therefore as a dumb man, &c.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
wisdom. Hebrew “heart”, put by Figure of speech Metonymy (of Subject), App-6, for sense.
despiseth = reproacheth: in contrast with the next line.
man. Hebrew. ‘ish. App-14.
Fuente: Companion Bible Notes, Appendices and Graphics
Pro 11:12
Pro 11:12
“He that despiseth his neighbor is void of wisdom; But a man of understanding holdeth his peace.”
“He who belittles his neighbor lacks sense, but a man of understanding remains silent. The first and great commandment is to love God … and to “Love thy neighbor as thyself.” This stands both in the Old Testament and in the New Testament (Mar 12:31).
Pro 11:12. Following Rom 12:18 is much wiser than despising ones neighbor. Yet many disregard it. Needless or selfish strife is a work of the flesh and not of the Spirit (Gal 5:19-23). If you say all that can be said, you will have all the trouble that can be had!
Fuente: Old and New Testaments Restoration Commentary
that: Jdg 9:27-29, Jdg 9:38, Neh 4:2-4, Psa 123:3, Psa 123:4, Luk 16:14, Luk 18:9, Joh 7:48-52
void of wisdom: Heb. destitute of heart
a man: Pro 10:19, 1Sa 10:27, 2Ki 18:36, 1Pe 2:23
Reciprocal: Psa 120:4 – Sharp Pro 14:2 – but Pro 14:21 – that despiseth Pro 15:21 – destitute of wisdom 1Co 4:10 – but we
Fuente: The Treasury of Scripture Knowledge
Pro 11:12-13. He that is void of wisdom Of knowledge, prudence, and grace; despiseth his neighbour Which he shows by contemptuous or reproachful expressions; but a man of understanding holdeth his peace Forbears all such expressions, and silently and patiently bears all these reproaches. It is a great weakness to speak contemptuously of any man, or to endeavour to render him ridiculous, though he may have erred, because he possibly may return to a right way of thinking and acting for the future; and it is cruel to insult over errors committed through human infirmity; therefore a prudent person says nothing to the reproach of any one. A tale- bearer Or, He that goeth about, (see the margin,) from one place or person to another, telling tales, making it his business to scatter reports; revealeth secrets Either his neighbours secret faults, or such things as were committed to his trust, with a charge of secrecy; but he that is of a faithful spirit That hath a sincere, constant, and faithful mind, and therefore both can and will govern his tongue; concealeth the matter Will hide those things which have been committed to his trust, or which, if known, might be injurious to others.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
11:12 He that is void of wisdom despiseth his neighbour: but a man of understanding {f} holdeth his peace.
(f) Will not make light report of others.
Fuente: Geneva Bible Notes
"Despises" means "belittles" (RSV).