Proverbs 10:20
The tongue of the righteous is choice silver, but the heart of the wicked has little worth.
Sermons
The Heart not Good Where the Practice is EvilC. Moore, M.A.Proverbs 10:20
The Service of Speech, EtcW. Clarkson Proverbs 10:8, 10, 11, 14, 18-21, 31, 32
A Sevenfold Strain of ExperienceE. Johnson Proverbs 10:15-21














For the most part these sayings relate to earthly goods - their value, and the means for their acquisition. Godliness has the promise of both lives. Equally incredible would a religion which ignored the future be with one which ignored the present. Equally one-sided is the expectation only of earthly good from wisdom, and the expectation only of heavenly good. We must beware of a false materializing and of a false spiritualizing of religion.

I. THE POWER OF WEALTH AND THE WEAKNESS OF POVERTY. The former like a strong city or fortress; the latter like a ruinous dwelling, which threatens at any moment to tumble about the dweller's head. The teacher is thinking, as the following verse shows, on the one hand, of wealth wisely and honourably won, which becomes a means to other wise ends; on the other hand, of blameworthy poverty, which leads in time to further vice and misery. To desire competent means for the sake of worthy objects, and to fear poverty because of its temptations, is a right and true attitude of mind.

II. THE TENDENCY OF WEALTH DEPENDS ON THE MIND OF THE POSSESSOR. (Ver. 16.) The "tendency of riches" is in itself an incomplete thought. Silver and gold have no tendency, except by a figure of speech. In the heart of man the directing force is found. Used justly, riches are a good; they are simply, like bodily strength, knowledge, skill, a mass of available means. Used wickedly, so that they simply feed our senses and our pride, or become corrupters of others' integrity, they simply increase the possessor's power and range of mischief. When we poetically speak of accursed gold, or base dross, we should be aware that these are figures, and that the curse can never rest on anything in God's creation except the will which perverts what is a means to good into a means to evil.

III. THE CAUSES OF DIRECTION ADD MISDIRECTION IN LIFE. (Ver. 17.) Why do some men succeed, and others fail, in perpetual blundering and error? The particular cases may be complex; but as to the general rule there can be no question. In the one case there is admission of faults and attention to the correction of them. In the other, blindness to faults, inattention to warnings, obstinate persistence in error. Be not above taking a hint, especially from a foe. "Temper" is the bane of many. Any opportunity is sacrificed rather than the whim, the humour which seems to the man so thoroughly a part of himself that he cannot give it up. The habit of calm revision of one's progress and failures in the hour of prayer seems needful both to preserve from over self-confidence and from over-reliance on the advice of others.

IV. CONCEALED HATRED AND OPEN MALICE EQUALLY ODIOUS. (Ver. 18.) Resentment that one dares not, or thinks it polite not to, express makes the lips turn traitor; and the victim is both "contemned and flattered." God has placed a natural hatred of duplicity in our hearts. It was levelled as a reproach against Euripides that he had put into the mouth of one of his characters the sentiment, "My tongue did swear, my heart remain'd unsworn." Not so dangerous in many cases, but morally worse, is the deliberate slanderer, who goes about to despoil his neighbours of that which leaves them much poorer, makes him none the richer. He is a fool, because his arts recoil upon himself.

V. THE PERIL OF THE BABBLING TONGUE; THE PRUDENCE OF RESERVE. (Ver. 19.) The man may be confronted with his words. The "written letter remains," and "many witnesses" may serve equally well to convict of the authorship of a malicious speech. It is far more easy for men to forgive abusive things said to their faces than things reported to have been said behind their backs. And even injurious acts can be got over more readily than stinging words of sarcasm. Words have a more definite shape in thought than deeds; they reveal a certain view of you which has some truth in it. You cannot forget it, which means with most you cannot forgive it. A clean-cut sarcasm, a slander which has just that vraisemblance about it which gives currency to gossip, stamps a certain image of the victim in the public mind. The gentler motive to prudence is the hurt we may do others; the motive consistently here is the treatment we may experience ourselves. If a person, on grounds like these, were to take a pledge of total abstinence from "personal talk" of the critical kind, his prudence must be respected. An approach to this is found in well bred society. And how lamentable the condition of some so called religious circles, when there is so little culture that conversation gravitates as if by necessity to the discussion of the character and doings of popular preachers, etc.!

VI. THE TONGUE AND THE HEART ARE IN IMMEDIATE CONNECTION. (Ver. 20.) Just as Napoleon said his brain and hand were in immediate connection. The analogy will serve. The "silver tongue" (no accents are silvery but those of truth) bespeaks the fine disposition, the noble heart. And what can the produce of the "worthless" heart be but "rot" upon the tongue?

VII. GOOD BREEDS GOOD, WHILE EVIL CANNOT KEEP ITSELF ALIVE. (Ver. 21.) The lips of the just pasture many. Good words, good preachers, good books, - these are the food of the world, and there cannot be an oversupply. Bad books and teachers may be let alone. As Dr. Johnson said of a poem, it had not enough life in it to keep it sweet (or, "not enough vitality to preserve it from corruption"). - J.

The heart of the wicked is little worth.
It is a dangerous opinion that however a man may deviate in his general practice from the habits of morality and religion, yet still he may be possessed of a good heart at bottom. If we trace the rise and progress of this baneful opinion, we shall find its origin in the confusion of ideas prevalent relative to the determination of what is to be called good, and what evil. This has given rise to so untoward and irreligious s separation of the heart of a man from his outward actions, as to decide that the former may continue to be good, while the latter are continually evil. This notion is supported by much irreligious literature. There are writers who affect to measure the worth of every action by the standard of sensibility — an ambiguous word, that is made to overleap every fence of judgment, to throw down every bulwark of rational conviction, and to exalt itself above everything that is serious, solid and virtuous. The heart of such an one as pursues wicked courses, notwithstanding all the insinuations, assertions, and misrepresentations of most dangerous and deceitful writers of every kind, "is of little worth," and yet it is a false and sinful principle to maintain the contrary. If such a heart can be called good, then must virtue and vice have changed their names and qualities; then must religion consist in a total disregard for all serious impression and an absolute forgetfulness of Almighty God; then did our blessed Saviour deliver the admirable precepts of Christianity, to be corrected, revised, altered, and overturned by the maxims of worldly honour. As youthful folly is but too generally the foundation of sin, so is infidelity but too often its superstructure or final result; and the heart is undoubtedly the seat or fruitful parent of both. The heart, in a natural sense, is the seat of life and action. The heart signifies, in a moral sense, the vital principle of all good and evil, of all that purifies or defiles a man, of all that procures him blame or praise, and that renders him justly liable to reward or punishment, either in this life or another. "As a man thinketh in his heart, so is he," so are his actions. Is, then, every one who doeth any evil corrupt at heart? No; every one doth evil at times. But it any one should think he might do much evil without corrupting his heart, he is grievously mistaken, and will soon find himself so. May not a man's actions be so poised between good and evil, that it is hard to determine which preponderates? There is a mixture of good and evil in every character, but this is seldom in such equal proportions as makes it difficult to ascertain whether the good or evil preponderates. It is hardly possible for any length of time to keep the balance even betwixt the good and the evil. Either good habits will ere long gain the ascendancy in the heart, or evil ones. Another objection is — Do we not say there are no hopes of reclaiming such an one, he is bad at heart; and does not this seem to imply that a man may have committed a great deal of evil before he can be said to be bad at heart? While the heart is balancing between good and evil, we may not call it bad; when it bends down and keeps down on the evil side, it is bad, and most difficult to be reclaimed by any human means. Yet we may not say that any heart becomes so bad as to be beyond all convicting and converting influences. But it may be said — Is there not a degree of evil actions where the heart is manifestly good? The persons hinted at in this objection are those who have the best intentions in the world, the best dispositions, but whose understandings and judgments do not keep pace with the excess of their goodness. Such persons do not always plan with discretion, or execute with prudence. And they are often the dupes of crafty and designing persons. A good heart is liable to error. Since, then, there is no foundation for that pernicious opinion that a man's heart may be good whilst the general tenor of his actions is immoral and evil, let us earnestly avoid being misled by such idle sophistry, such false reasoning. Let us not listen to the specious allurements of refined sentiment, or to the subtleties of vain philosophy. Let us not set up the imaginations of man above the plain doctrines and precepts of God.

(C. Moore, M.A.)

People
Solomon
Places
Jerusalem
Topics
Choice, Chosen, Evil-doer, Heart, Mind, Righteous, Silver, Tested, Tongue, Upright, Value, Wicked, Worth
Outline
1. Proverbs of Solomon: observations of moral virtues, and their contrary vices

Dictionary of Bible Themes
Proverbs 10:20

     4363   silver

Proverbs 10:19-20

     5193   tongue

Proverbs 10:19-21

     5547   speech, power of

Proverbs 10:20-21

     7150   righteous, the

Library
The Two-Fold Aspect of the Divine Working
'The way of the Lord is strength to the upright: but destruction shall be to the workers of iniquity.'--PROVERBS x. 29. You observe that the words 'shall be,' in the last clause, are a supplement. They are quite unnecessary, and in fact they rather hinder the sense. They destroy the completeness of the antithesis between the two halves of the verse. If you leave them out, and suppose that the 'way of the Lord' is what is spoken of in both clauses, you get a far deeper and fuller meaning. 'The way
Alexander Maclaren—Expositions of Holy Scripture

The Folly of Slander. Part 1.
"He that uttereth slander is a fool."--Prov. x. 18. General declamations against vice and sin are indeed excellently useful, as rousing men to consider and look about them: but they do often want effect, because they only raise confused apprehensions of things, and indeterminate propensions to action; which usually, before men thoroughly perceive or resolve what they should practise, do decay and vanish. As he that cries out "Fire!" doth stir up people, and inspireth them with a kind of hovering
Isaac Barrow—Sermons on Evil-Speaking, by Isaac Barrow

The Folly of Slander. Part 2.
"He that uttereth slander is a fool."--Prov. x. 18. I have formerly in this place, discoursing upon this text, explained the nature of the sin here condemned, with its several kinds and ways of practising. II. I shall now proceed to declare the folly of it; and to make good by divers reasons the assertion of the wise man, that "He who uttereth slander is a fool." 1. Slandering is foolish, as sinful and wicked. All sin is foolish upon many accounts; as proceeding from ignorance, error, inconsiderateness,
Isaac Barrow—Sermons on Evil-Speaking, by Isaac Barrow

Sanctions of Moral Law, Natural and Governmental.
In the discussion of this subject, I shall show-- I. What constitute the sanctions of law. 1. The sanctions of law are the motives to obedience, the natural and the governmental consequences or results of obedience and of disobedience. 2. They are remuneratory, that is, they promise reward to obedience. 3. They are vindicatory, that is, they threaten the disobedient with punishment. 4. They are natural, that is, happiness is to some extent naturally connected with, and the necessary consequence of,
Charles Grandison Finney—Systematic Theology

The Desire of the Righteous Granted;
OR, A DISCOURSE OF THE RIGHTEOUS MAN'S DESIRES. ADVERTISEMENT BY THE EDITOR As the tree is known by its fruit, so is the state of a man's heart known by his desires. The desires of the righteous are the touchstone or standard of Christian sincerity--the evidence of the new birth--the spiritual barometer of faith and grace--and the springs of obedience. Christ and him crucified is the ground of all our hopes--the foundation upon which all our desires after God and holiness are built--and the root
John Bunyan—The Works of John Bunyan Volumes 1-3

Lii. Trust in God.
15th Sunday after Trinity. S. Matt. vi. 31. "Seek ye first the kingdom of God, and His righteousness." INTRODUCTION.--We read in ancient Roman history that a general named Aemilius Paulus was appointed to the Roman army in a time of war and great apprehension. He found in the army a sad condition of affairs, there were more officers than fighting men, and all these officers wanted to have their advice taken, and the war conducted in accordance with their several opinions. Then Aemilius Paulus
S. Baring-Gould—The Village Pulpit, Volume II. Trinity to Advent

The Death and the Raising of Lazarus - the Question of Miracles and of this Miracle of Miracles - views of Negative Criticism on this History
From listening to the teaching of Christ, we turn once more to follow His working. It will be remembered, that the visit to Bethany divides the period from the Feast of the Dedication to the last Paschal week into two parts. It also forms the prelude and preparation for the awful events of the End. For, it was on that occasion that the members of the Sanhedrin formally resolved on His Death. It now only remained to settle and carry out the plans for giving effect to their purpose. This is one aspect
Alfred Edersheim—The Life and Times of Jesus the Messiah

The Christian's Hope
Scripture references: 1 Timothy 1:1; Colossians 1:27; Psalm 130:5; 43:5; Proverbs 10:8; Acts 24:15; Psalm 71:5; Romans 5:1-5; 12:12; 15:4; 1 Corinthians 9:10; Galatians 5:5; Ephesians 1:18; Philippians 1:20; Colossians 1:5; 1 Thessalonians 1:3; 2:19; Titus 1:2; 2:13; 3:7; Psalm 31:24; 71:14,15. HOPE IN THE PRESENT LIFE That which a man ardently hopes for he strives to realize. If he desires fame, office or wealth he will seek to set forces in motion, here and now, which will bring him that which
Henry T. Sell—Studies in the Life of the Christian

Letter xxxi (A. D. 1132) to the Abbot of a Certain Monastery at York, from which the Prior had Departed, Taking Several Religious with Him.
To the Abbot of a Certain Monastery at York, from Which the Prior Had Departed, Taking Several Religious with Him. [50] 1. You write to me from beyond the sea to ask of me advice which I should have preferred that you had sought from some other. I am held between two difficulties, for if I do not reply to you, you may take my silence for a sign of contempt; but if I do reply I cannot avoid danger, since whatever I reply I must of necessity either give scandal to some one or give to some other a security
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux

The Poor in Spirit are Enriched with a Kingdom
Theirs is the kingdom of heaven. Matthew 5:3 Here is high preferment for the saints. They shall be advanced to a kingdom. There are some who, aspiring after earthly greatness, talk of a temporal reign here, but then God's church on earth would not be militant but triumphant. But sure it is the saints shall reign in a glorious manner: Theirs is the Kingdom of Heaven.' A kingdom is held the acme and top of all worldly felicity, and this honour have all the saints'; so says our Saviour, Theirs is the
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12

The Heavenly Footman; Or, a Description of the Man that Gets to Heaven:
TOGETHER WITH THE WAY HE RUNS IN, THE MARKS HE GOES BY; ALSO, SOME DIRECTIONS HOW TO RUN SO AS TO OBTAIN. 'And it came to pass, when they had brought them forth abroad, that he said, Escape for thy life; look not behind thee, neither stay thou in all the plain: escape to the mountain, lest thou be consumed.'--Genesis 19:17. London: Printed for John Marshall, at the Bible in Gracechurch Street, 1698. ADVERTISEMENT BY THE EDITOR. About forty years ago a gentleman, in whose company I had commenced my
John Bunyan—The Works of John Bunyan Volumes 1-3

How the Simple and the Crafty are to be Admonished.
(Admonition 12.) Differently to be admonished are the simple and the insincere. The simple are to be praised for studying never to say what is false, but to be admonished to know how sometimes to be silent about what is true. For, as falsehood has always harmed him that speaks it, so sometimes the hearing of truth has done harm to some. Wherefore the Lord before His disciples, tempering His speech with silence, says, I have many things to say unto you, but ye cannot bear them now (Joh. xvi. 12).
Leo the Great—Writings of Leo the Great

Letter xv (Circa A. D. 1129) to Alvisus, Abbot of Anchin
To Alvisus, Abbot of Anchin He praises the fatherly gentleness of Alvisus towards Godwin. He excuses himself, and asks pardon for having admitted him. To Alvisus, Abbot of Anchin. [18] 1. May God render to you the same mercy which you have shown towards your holy son Godwin. I know that at the news of his death you showed yourself unmindful of old complaints, and remembering only your friendship for him, behaved with kindness, not resentment, and putting aside the character of judge, showed yourself
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux

Jesus Heals Multitudes Beside the Sea of Galilee.
^A Matt. XII. 15-21; ^B Mark III. 7-12. ^a 15 And Jesus perceiving it withdrew ^b with his disciples ^a from thence: ^b to the sea [This was the first withdrawal of Jesus for the avowed purpose of self-preservation. After this we find Jesus constantly retiring to avoid the plots of his enemies. The Sea of Galilee, with its boats and its shores touching different jurisdictions, formed a convenient and fairly safe retreat]: ^a and many followed him; ^b and a great multitude from Galilee followed; and
J. W. McGarvey—The Four-Fold Gospel

How the Silent and the Talkative are to be Admonished.
(Admonition 15.) Differently to be admonished are the over-silent, and those who spend time in much speaking. For it ought to be insinuated to the over-silent that while they shun some vices unadvisedly, they are, without its being perceived, implicated in worse. For often from bridling the tongue overmuch they suffer from more grievous loquacity in the heart; so that thoughts seethe the more in the mind from being straitened by the violent guard of indiscreet silence. And for the most part they
Leo the Great—Writings of Leo the Great

"But Seek Ye First the Kingdom of God, and his Righteousness, and all These Things Shall be Added unto You. "
Matth. vi. 33.--"But seek ye first the kingdom of God, and his righteousness, and all these things shall be added unto you." The perfection even of the most upright creature, speaks always some imperfection in comparison of God, who is most perfect. The heavens, the sun and moon, in respect of lower things here, how glorious do they appear, and without spot! But behold, they are not clean in God's sight! How far are the angels above us who dwell in clay! They appear to be a pure mass of light and
Hugh Binning—The Works of the Rev. Hugh Binning

Proverbs
Many specimens of the so-called Wisdom Literature are preserved for us in the book of Proverbs, for its contents are by no means confined to what we call proverbs. The first nine chapters constitute a continuous discourse, almost in the manner of a sermon; and of the last two chapters, ch. xxx. is largely made up of enigmas, and xxxi. is in part a description of the good housewife. All, however, are rightly subsumed under the idea of wisdom, which to the Hebrew had always moral relations. The Hebrew
John Edgar McFadyen—Introduction to the Old Testament

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