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Proverbs 11:13
Verse
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Mike Bickle
St. John Climacus
Bakht SinghSummary
Commentary
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
13 He who goeth about tattling revealeth secrets; But he who is of a faithful spirit concealeth a matter. The tattler is called רכיל (intensive form of רכל), from his going hither and thither. אנשׁי רכיל, Eze 22:9, are men given to tattling, backbiters; הולך רכיל (cf. Lev 19:16), one of the tattlers or backbiters goes, a divulger of the matter, a tell-tale. It is of such an one that the proverb speaks, that he reveals the secret (סוד, properly the being close together for the purpose of private intercourse, then that intercourse itself, vid., at Psa 25:14); one has thus to be on his guard against confiding in him. On the contrary, a נאמן־רוּח, firmus (fidus) spiritu, properly one who is established, or reflexively one who proves himself firm and true (vid., at Gen 15:6), conceals a matter, keeps it back from the knowledge and power of another. Zckler rightly concludes, in opposition to Hitzig, from the parallelism that the הולך רכיל is subject; the arrangement going before also shows that this is the "ground-word" (Ewald); in Pro 20:19 the relation is reversed: the revealer of secrets is rightly named (cf. Sir. 27:16, ὁ ἀποκαλύπτων μυστήρια, κ.τ.λ.).
Jamieson-Fausset-Brown Bible Commentary
tale-bearer--(Compare Margin), one trading as a peddler in scandal, whose propensity to talk leads him to betray confidence.
John Gill Bible Commentary
A talebearer revealeth secrets,.... The Arabic version adds, in the congregation, openly and publicly; that goes about with tales from place to place, who is like a walking merchant or peddler, as the word (l) signifies; who takes up his wares at one place, and exposes them to sale, and vends them at another; so a talebearer, he goes from house to house, and picks up tales at one place and carries them to another and tells them; and as by his going about he gets into the secrets of persons and families, or is intrusted with them, his character not being known, he reveals them to others, and so breaks the trust committed to him see Ti1 5:13. The Targum and Syriac version render it "an accuser"; and the same name is given to the devil in the New Testament, and indeed such a man is no better; but he that is of a faithful spirit concealeth the matter; that is "faithful" to his friend, that trusts him with his secrets, of which there are but few; he "conceals the matter" he is entrusted with: "the things", as the Septuagint version; the secrets which are imparted to him; or "the word" (m) that he has heard, and has been spoken to him in privacy, and in strict friendship: or he "covers the matter" (n) or thing; he hides the infirmities of his friend and neighbour, and does not expose them as the talebearer does; see Pe1 4:8. (l) "obambulat ut mercator", Tigurine version; "qui incedit nundinator", Schultens. (m) "verbum", Pagninus, Montanus, Mercerus, Baynus. (n) "tegit rem", Junius & Tremellius, Piscator; "velat negotium", Schultens.
Tyndale Open Study Notes
11:13 This perspective on a gossip is repeated in 20:19.
Proverbs 11:13
Dishonest Scales
12Whoever shows contempt for his neighbor lacks judgment, but a man of understanding remains silent. 13A gossip reveals a secret, but a trustworthy person keeps a confidence.
- Scripture
- Sermons
- Commentary
New Covenant- the First Body of Christ -Part 7
By Zac Poonen1.0K04:24PRO 3:5PRO 11:13PRO 16:9ISA 30:21MAT 1:19MAT 2:12MAT 2:19ROM 8:14
This sermon focuses on the theme of righteousness as seen in the story of Joseph in Matthew chapters 1 and 2. It emphasizes the importance of not hastily judging or speaking evil about others, highlighting Joseph's righteous decision to protect Mary's reputation despite his initial misunderstanding. The sermon also discusses the supernatural guidance of God in Joseph's life and the wise men's journey, emphasizing the need for believers to listen and obey God's leading for the protection and building of the body of Christ.
Righteous Judgment in a Culture of Honor
By Mike Bickle211:02:22Culture of HonorRighteous JudgmentPRO 11:13MAT 7:1MAT 18:15LUK 17:3JHN 7:24ROM 12:101CO 5:1GAL 6:1EPH 4:15TIT 1:10Mike Bickle emphasizes the significance of establishing a culture of honor within the body of Christ, highlighting that honoring one another is essential for receiving God's blessings. He explains that while we are called to honor all members of the body, this does not contradict the biblical mandate for righteous judgment, which is necessary for correction and restoration. Bickle clarifies that Jesus taught us to judge, but with the right spirit and purpose, aiming for redemption rather than condemnation. He stresses that true judgment involves tenderness, grace, and confidentiality, and is ultimately an expression of God's love and care for His people. The sermon calls believers to confront sin within the community, ensuring that such actions are done in a spirit of humility and love.
Step 10 on Slander or Calumny.
By St. John Climacus0PSA 101:5PRO 10:12PRO 11:13MAT 7:2LUK 6:37JAS 4:11St. John Climacus preaches about the dangers of slander, highlighting how it stems from hatred and malice, draining the blood of charity and leading to the ruin of chastity. He emphasizes the importance of not judging others, attributing blame to the demon who suggests sin rather than the person who falls. St. John encourages practicing love and mourning instead of hasty and severe judgment, as judging others can lead to self-ruin and a lack of self-awareness of one's own sins.
Stop Talking About Evil
By Bakht Singh0PRO 11:13PRO 15:4PRO 16:24EPH 4:29JAS 1:26Bakht Singh emphasizes the importance of using words that build up and provide what is needed, rather than harmful words that can cause damage. He warns against the dangers of unrestricted freedom of expression and the negative impact it can have on society's moral and ethical values. Using real-life examples, he illustrates how irresponsible news coverage can lead to further sin and scandal, urging for discretion and wisdom in speech. Bakht Singh highlights the need for Christians to refrain from spreading gossip and slander, as it not only harms the individual but also weakens the community.
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
13 He who goeth about tattling revealeth secrets; But he who is of a faithful spirit concealeth a matter. The tattler is called רכיל (intensive form of רכל), from his going hither and thither. אנשׁי רכיל, Eze 22:9, are men given to tattling, backbiters; הולך רכיל (cf. Lev 19:16), one of the tattlers or backbiters goes, a divulger of the matter, a tell-tale. It is of such an one that the proverb speaks, that he reveals the secret (סוד, properly the being close together for the purpose of private intercourse, then that intercourse itself, vid., at Psa 25:14); one has thus to be on his guard against confiding in him. On the contrary, a נאמן־רוּח, firmus (fidus) spiritu, properly one who is established, or reflexively one who proves himself firm and true (vid., at Gen 15:6), conceals a matter, keeps it back from the knowledge and power of another. Zckler rightly concludes, in opposition to Hitzig, from the parallelism that the הולך רכיל is subject; the arrangement going before also shows that this is the "ground-word" (Ewald); in Pro 20:19 the relation is reversed: the revealer of secrets is rightly named (cf. Sir. 27:16, ὁ ἀποκαλύπτων μυστήρια, κ.τ.λ.).
Jamieson-Fausset-Brown Bible Commentary
tale-bearer--(Compare Margin), one trading as a peddler in scandal, whose propensity to talk leads him to betray confidence.
John Gill Bible Commentary
A talebearer revealeth secrets,.... The Arabic version adds, in the congregation, openly and publicly; that goes about with tales from place to place, who is like a walking merchant or peddler, as the word (l) signifies; who takes up his wares at one place, and exposes them to sale, and vends them at another; so a talebearer, he goes from house to house, and picks up tales at one place and carries them to another and tells them; and as by his going about he gets into the secrets of persons and families, or is intrusted with them, his character not being known, he reveals them to others, and so breaks the trust committed to him see Ti1 5:13. The Targum and Syriac version render it "an accuser"; and the same name is given to the devil in the New Testament, and indeed such a man is no better; but he that is of a faithful spirit concealeth the matter; that is "faithful" to his friend, that trusts him with his secrets, of which there are but few; he "conceals the matter" he is entrusted with: "the things", as the Septuagint version; the secrets which are imparted to him; or "the word" (m) that he has heard, and has been spoken to him in privacy, and in strict friendship: or he "covers the matter" (n) or thing; he hides the infirmities of his friend and neighbour, and does not expose them as the talebearer does; see Pe1 4:8. (l) "obambulat ut mercator", Tigurine version; "qui incedit nundinator", Schultens. (m) "verbum", Pagninus, Montanus, Mercerus, Baynus. (n) "tegit rem", Junius & Tremellius, Piscator; "velat negotium", Schultens.
Tyndale Open Study Notes
11:13 This perspective on a gossip is repeated in 20:19.