Proverbs 25:10

Lest he that heareth it put thee to shame, and thine infamy turn not away.

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(10) Lest he that heareth it put thee to shame.—Lest he cry shame upon thee for thy treachery, and thine infamy be not forgotten.

Matthew Henry's Concise Commentary

25:1-3 God needs not search into any thing; nothing can be hid from him. But it is the honour of rulers to search out matters, to bring to light hidden works of darkness. 4,5. For a prince to suppress vice, and reform his people, is the best way to support his government. 6,7. Religion teaches us humility and self-denial. He who has seen the glory of the Lord in Christ Jesus, will feel his own unworthiness. 8-10. To be hasty in beginning strife, will bring into difficulties. War must at length end, and might better be prevented. It is so in private quarrels; do all thou canst to settle the matter. 11,12. A word of counsel, or reproof, rightly spoken, is especially beautiful, as fine fruit becomes still more beautiful in silver baskets. 13. See what ought to be the aim of him that is trusted with any business; to be faithful. A faithful minister, Christ's messenger, should be thus acceptable to us. 14. He who pretends to have received or given that which he never had, is like the morning cloud, that disappoints those who look for rain. 15. Be patient to bear a present hurt. Be mild to speak without passion; for persuasive language is the most effectual to prevail over the hardened mind. 16. God has given us leave to use grateful things, but we are cautioned against excess.

Barnes' Notes on the Bible

An anticipation of the highest standard of ethical refinement Matthew 18:15, but with a difference. Here the motive is prudential, the risk of shame, the fear of the irretrievable infamy of the betrayer of secrets. In the teaching of Christ the precept rests upon the divine authority and the perfect example.

Jamieson-Fausset-Brown Bible Commentary

9, 10. (Compare Mt 5:25, Margin).

secret—that is, of your opponent, for his disadvantage, and so you be disgraced, not having discussed your difficulties with him.

Matthew Poole's Commentary

Put thee to shame; reproach thee for thy gross violation of the laws of prudence, and justice, and charity, and friendship therein.

And thine infamy turn not away; and that disgrace which thou didst design against another fall and be fastened upon thyself.

Gill's Exposition of the Entire Bible

Lest he that heareth it put thee to shame,.... Or, "reproach thee" (c) with treachery and deceit. Either the person of whom it is told, or the person to whom it is told; who may make thee ashamed, either by fixing the odious character of a defamer, a whisperer, and backbiter, on thee; or by making a retaliation, and in his turn make known some secret things concerning thyself, which before were not known, and, now published, will be to thy disgrace;

and thine infamy turn not away; it shall stick so close to thee, that thou shalt never get clear of it as long as thou livest, or ever retrieve thy credit; the brand of infamy shall ever be upon thee.

(c) "probris afficiat te", Pagniuus, Montanus, Mercerus, Gejerus; "probro afficiet te", Junius & Tremellius, Piscator, Michaelis.

Geneva Study Bible

Lest he that heareth it put thee to shame, and thy infamy {h} turn not away.

(h) Lest while you think by this means to have an end of the matter, it put you to further trouble.

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

10. put thee to shame] Or, revile thee, R.V.; ὀνειδίσῃ, LXX.; insultet, Vulg.

Pulpit Commentary

Verse 10. - Lest he that heareth it put thee to shame; i.e. lest any one, not the offended neighbour only, who hears how treacherous you have been, makes your proceeding known and cries shame upon you. And thine infamy turn not away. The stigma attached to you be never obliterated. Thus Siracides: "Whoso discovereth secrets loseth his credit; and shall never find friend to his mind. Love thy friend, and be faithful unto him: but if thou bewrayest his secrets, follow no more after him. For as a man hath destroyed his enemy; so hast thou lost the love of thy neighbour" (Ecclus. 27:16, etc.; comp. also 22:22). The motive presented in our text is not the highest, being grounded on the fear of shame and disgrace in men's eyes; but it is a very potent incentive to right action, and the moralist has good reason for employing it. That it does not reach to the height of Christian morality is obvious. The gnome is thus given in the Greek: "When thy friend shall reproach thee, retreat backward, despise him not, lest thy friend reproach thee still; and so thy quarrel and enmity shall not pass away, but shall be to thee like death." Then the LXX. adds a paragraph, reproduced partly by St. Jerome, "Kindness and friendship set a man free (ἐλευθεροῖ); preserve thou these, that thou become not liable to reproach (ἐπονείδισοτς, exprobabilis); but guard thy ways in a conciliating spirit (εὐσυναλλάκτως)." Proverbs 25:10

Keil and Delitzsch Biblical Commentary on the Old Testament

8 Go not forth hastily to strife,

   That it may not be said, "What wilt thou do in the end thereof,

   When now thy neighbour bringeth disgrace upon thee?"

9 Art thou striving with thy neighbour? strive with him,

   But disclose not the secret of another;

10 That he who heareth it may not despise thee,

   And thine evil name depart no more.

Whether ריב in לריב is infin., as at Judges 21:22, or subst., as at 2 Chronicles 19:8, is not decided: ad litigandum and ad litem harmonize. As little may it be said whether in אל־תּצא [go not forth], a going out to the gate (court of justice), or to the place where he is to be met who is to be called to account, is to be thought of; in no respect is the sense metaphorical: let not thyself transgress the bounds of moderation, ne te laisse pas emporter; יצא לרב is correlate to בּוא לרוב, Judges 21:22. The use of פּן in 8b is unprecedented. Euchel and Lwenstein regard it as an imper.: reflect upon it (test it); but פּנה does not signify this, and the interjectional הס does not show the possibility of an imper. Kal פּן, and certainly not פּן (פּן). The conj. פּן is the connecting form of an original subst. ( equals panj), which signifies a turning away. It is mostly connected with the future, according to which Nolde, Oetinger, Ewald, and Bertheau explain מה indefinite, something, viz., unbecoming. In itself, it may, perhaps, be possible that פן מה was used in the sense of ne quid (Venet. μήποτέ τι); but "to do something," for "to commit something bad," is improbable; also in that case we would expect the words to be thus: פן תעשׂה מה. Thus מה will be an interrogative, as at 1 Samuel 20:10 (vid., Keil), and the expression is brachyogical: that thou comest not into the situation not to know what thou oughtest to do (Rashi: פן תבא לידי לא תדע הם לעשׂות), or much rather anakoluth.; for instead of saying פּן־לא תדע מה־לּעשׂות, the poet, shunning this unusual פן לא, adopts at once the interrogative form: that it may not be said at the end thereof (viz., of the strife); what wilt thou do? (Umbreit, Stier, Elster, Hitzig, and Zckler). This extreme perplexity would occur if thy neighbour (with whom thou disputest so eagerly and unjustly) put thee to shame, so that thou standest confounded (כלם, properly to hurt, French blesser). If now the summons 9a follows this warning against going out for the purpose of strife: fight out thy conflict with thy neighbour, then ריבך, set forth with emphasis, denotes not such a strife as one is surprised into, but that into which one is drawn, and the tuam in causam tuam is accented in so far as 9b localizes the strife to the personal relation of the two, and warns against the drawing in of an אחר, i.e., in this case, of a third person: and expose not the secret of another אל־תּגל (after Michlol 130a, and Ben-Bileam, who places the word under the 'פ'פתחין בס, is vocalized with Pathach on ג, as is Cod. 1294, and elsewhere in correct texts). One ought not to bring forward in a dispute, as material of proof and means of acquittal, secrets entrusted to him by another, or secrets which one knows regarding the position and conduct of another; for such faithlessness and gossiping affix a stigma on him who avails himself of them, in the public estimation, Proverbs 25:10; that he who hears it may not blame thee (חסּד equals Aram. חסּד, vid., under Proverbs 14:34), and the evil report concerning thee continue without recall. Fleischer: ne infamia tua non recedat i.e., nunquam desinat per ora hominum propagari, with the remark, "in דבּה, which properly means in stealthy creeping on of the rumour, and in שׁוּב lies a (Arab.) tarshyḥ," i.e., the two ideas stand in an interchangeable relation with a play upon the words: the evil rumour, once put in circulation, will not again retrace its steps; but, on the contrary, as Virgil says:

Mobilitate viget viresque acquirit eundo.

In fact, every other can sooner rehabilitate himself in the public estimation that he who is regarded as a prattler, who can keep no secret, or as one so devoid of character that he makes public what he ought to keep silent, if he can make any use of it in his own interest. In regard to such an one, the words are continually applicable, hic niger est, hunc tu, Romane, caveto, Proverbs 20:19. The lxx has, instead of ודבתך 10b, read ומריבתך, and translated it with the addition of a long appendix: "They quarrel, and hostilities will not cease, but will be to thee like death. Kindness and friendship deliver, let these preserve thee, that thou mayest not become one meriting reproaches (Jerome: ne exprobrabilis fias), but guard thy ways, εὐσυναλλάκτως."