TRV
- English
- King James KJV
- Complete Jewish CJB
- World English WEBM
- Berean Standard BSB
- American Standard ASV
- Geneva GNV
- Young's Literal YLT
- Douay-Rheims DRC
- International
- Shqip ALB
- العربية SVD
- বাংলা BN-IRV
- မြန်မာ Judson
- 简体文 CUV-S
- 繁體中文 CUV-T
- Čeština BKR
- Nederlands STVE
- Français LSG
- Deutsch SCH
- Ελληνικά Vamvas
- ગુજરાતી GU-IRV
- Hausa HCB
- עברית Hebrew
- हिन्दी HCV
- Magyar KAROLI
- Bahasa Indonesia INDO-TB
- Italiano Diodati
- 日本語 Kougo
- 한국어 Korean
- മലയാളം MAL
- मराठी MRCV
- Norsk DNB
- فارسی OPV
- Polski BG
- Português Almeida
- Română Cornilescu
- Русский Synodal
- Español RVG
- Kiswahili Neno
- Svenska SV1917
- Tagalog TAG-ADB
- தமிழ் TCV
- తెలుగు TSA
- ภาษาไทย THAI-KJV
- Українська Ohienko
- Tiếng Việt CADMAN
- Yorùbá YCB
Study this verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Proverbs 30:10–14. His two-level outline is real structure in the source text, so it is rendered as structure.
Here is, I. A caution not to abuse other people's servants any more than our own, nor to make mischief between them and their masters, for it is an ill office, invidious, and what will make a man odious, Pro 30:10. Consider, 1. It is an injury to the servant, whose poor condition makes him an object of pity, and therefore it is barbarous to add affliction to him that is afflicted: Hurt not a servant with thy tongue (so the margin reads it); for it argues a sordid disposition to smite any body secretly with the scourge of the tongue, especially a servant, who is not a match for us, and whom we should rather protect, if his master be severe with him, than exasperate him more. 2. "It will perhaps be an injury to thyself. If a servant be thus provoked, perhaps he will curse thee, will accuse thee and bring thee into trouble, or give thee an ill word and blemish thy reputation, or appeal to God against thee, and imprecate his wrath upon thee, who is the patron and protector of oppressed innocency."
II.An account, upon occasion of this caution, of some wicked generations of men, that are justly abominable to all that are virtuous and good.
1.Such as are abusive to their parents, give them bad language and wish them ill, call them bad names and actually injure them. There is a generation of such; young men of that black character commonly herd together, and irritate one another against their parents. A generation of vipers those are who curse their natural parents, or their magistrates, or their ministers, because they cannot endure the yoke; and those are near of kin to them who, though they have not yet arrived at such a pitch of wickedness as to curse their parents, yet do not bless them, cannot give them a good word, and will not pray for them.
2.Such as are conceited of themselves, and, under a show and pretence of sanctity, hide from others, and perhaps from themselves too, abundance of reigning wickedness in secret (Pro 30:12); they are pure in their own eyes, as if they were in all respects such as they should be. They have a very good opinion of themselves and their own character, that they are not only righteous, but rich and increased with goods (Rev 3:17), and yet are not cleansed from their filthiness, the filthiness of their hearts, which they pretend to be the best part of them. They are, it may be, swept and garnished, but they are not washed, nor sanctified; as the Pharisees that within were full of all uncleanness, Mat 23:25, Mat 23:26.
3.Such as are haughty and scornful to those about them, Pro 30:13. He speaks of them with amazement at their intolerable pride and insolence: "Oh how lofty are their eyes! With what disdain do they look upon their neighbours, as not worthy to be set with the dogs of their flock! What a distance do they expect every body should keep; and, when they look upon themselves, how do they strut and vaunt like the peacock, thinking they make themselves illustrious when really they make themselves ridiculous!" There is a generation of such, on whom he that resists the proud will pour contempt.
4.Such as are cruel to the poor and barbarous to all that lie at their mercy (Pro 30:14); their teeth are iron and steel, swords and knives, instruments of cruelty, with which they devour the poor with the greatest pleasure imaginable, and as greedily as hungry men cut their meat and eat it. God has so ordered it that the poor we shall always have with us, that they shall never cease out of the land; but there are those who, because they hate to relieve them, would, if they could, abolish them from the earth, from among men, especially God's poor. Some understand it of those who wound and ruin others by slanders and false accusations, and severe censures of their everlasting state; their tongues, and their teeth too (which are likewise organs of speech), are as swords and knives, Psa 57:4.
Continue studying Proverbs 30:10 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
Summary
Proverbs 30:10 issues a profound warning against the malicious act of slandering a servant to their master. It meticulously outlines the severe, self-inflicted consequences awaiting the accuser, predicting both the servant's justified curse and the accuser's inevitable conviction of guilt. This proverb illuminates the inherent vulnerability of those in subordinate positions and forcefully champions the moral imperative for integrity, discretion, and compassion in speech, particularly within established power dynamics.
Context
Literary Context
Proverbs 30 distinguishes itself within the broader book of Proverbs, being attributed to Agur son of Jakeh, a figure whose identity remains largely enigmatic beyond this chapter. Unlike the often disparate individual proverbs found elsewhere, Agur's section frequently incorporates numerical sayings, as exemplified by the intricate patterns observed in Proverbs 30:15-31, and more expansive, reflective admonitions. Proverbs 30:10 stands as a concise yet potent piece of ethical wisdom, seamlessly integrating into the sapiential tradition of the book, which comprehensively instructs on righteous living, the pervasive dangers of the tongue, and the paramount importance of justice. It functions as a direct, practical admonition, specifically targeting and advising against a particular harmful behavior, mirroring the didactic approach of numerous other proverbs that meticulously guide interpersonal conduct and moral discernment.
Historical & Cultural Context
In the ancient Near East, particularly within Israelite society, the master-servant relationship constituted a foundational social and economic institution. Servants, referred to by the Hebrew term ʻebed (H5650), encompassed a wide spectrum of individuals, ranging from bondservants (often for debt or temporary servitude) to hired laborers. While undeniably subject to the authority of their master (ʼâdôwn, H113), Mosaic Law provided significant protections and enshrined specific rights for them, as evidenced in passages such as Deuteronomy 23:15-16 and Leviticus 25:39-43. Consequently, a servant's livelihood, social standing, reputation, and overall security were profoundly contingent upon their master's favor and perception. A false or malicious accusation, therefore, possessed the devastating potential to utterly ruin their life. Furthermore, the belief in the inherent power of a curse (qâlal, H7043) was deeply ingrained in the cultural fabric; it was understood not merely as an angry utterance but as a potent invocation of harm, often imbued with a spiritual dimension, believed to carry real weight and potential for divine retribution. This proverb thus speaks directly to a society where reputation was paramount and where justice, even for the most vulnerable, was considered a divine expectation and a societal imperative.
Key Themes
This proverb significantly contributes to several overarching themes that permeate the book of Proverbs and the broader wisdom literature. Foremost, it addresses the power and inherent danger of the tongue, a consistently recurring motif throughout Proverbs, as seen in admonitions like Proverbs 18:21 which declares the power of life and death to be in the tongue, and Proverbs 21:23 which advises guarding one's mouth. Specifically, it issues a stark warning against slander and malicious accusation, utilizing the term lâshan (H3960), thereby underscoring the profoundly destructive nature of such speech. Moreover, the proverb subtly yet powerfully touches upon the theme of justice and compassion for the vulnerable, implicitly advocating for the protection of individuals in subordinate positions who are particularly susceptible to exploitation. The explicitly stated consequences—the servant's curse and the accuser being "found guilty" (ʼâsham, H816)—emphatically underscore the theme of divine retribution and moral accountability, emphasizing that unjust actions, particularly those motivated by malice, will ultimately rebound upon the perpetrator. This aligns seamlessly with the broader biblical principle that God consistently acts as a defender of the oppressed, a truth echoed in passages such as Psalm 10:14.
Exposition and Analysis
Key Word Analysis
A primitive root, properly meaning "to lick," but used exclusively as a denominative from lâshôn (tongue). It signifies "to wag the tongue," specifically "to calumniate," "accuse," or "slander." This word precisely captures the malicious and often baseless nature of the accusation, implying a verbal attack intended to harm or defame.
A common and fundamental term for "a servant," "bondman," or "bond-servant." It denotes an individual occupying a subordinate position, typically working under the direct authority of a master. This term highlights the inherent power imbalance within the relationship, rendering the servant particularly susceptible and vulnerable to harmful accusations.
A significant term denoting "sovereign," "controller," "lord," or "owner." It refers to the individual holding ultimate authority over the servant, emphasizing the master's power to determine the servant's fate, thereby making any accusation directed to them particularly potent and dangerous for the servant.
Verse Breakdown
"Accuse not a servant unto his master"
This clause presents a direct, unequivocal negative imperative, serving as a clear and absolute prohibition against slandering or backbiting a subordinate to their superior. The act of "accusing" (lâshan) carries the strong connotation of malicious gossip, false denunciation, or unfounded complaint, rather than merely reporting a legitimate grievance. It forcefully underscores the ethical responsibility of the speaker, especially within a hierarchical power dynamic.
"lest he curse thee"
This clause immediately introduces a direct, reciprocal consequence emanating from the wronged party. The servant, feeling unjustly maligned, their reputation tarnished, and their livelihood potentially jeopardized, may invoke a curse upon the accuser. In ancient thought, such a curse was not perceived as mere angry words but was believed to possess significant spiritual weight, potentially inviting divine judgment or misfortune upon the one who caused them harm.
"and thou be found guilty"
This clause signifies a broader, more profound, and ultimately inescapable consequence. The accuser will inevitably be exposed as culpable, whether before the discerning master who uncovers the truth, before the community that recognizes the injustice, or, most significantly, before the ultimate divine arbiter. This "guilt" (ʼâsham) implies not only moral culpability but also the high probability of facing punitive consequences, thereby reinforcing the profound biblical principle of divine justice where the wicked's malicious schemes frequently rebound upon themselves.
Literary Devices
Proverbs 30:10 masterfully employs several effective literary devices to convey its didactic message. The most prominent is the Imperative Mood ("Accuse not"), which delivers a direct, authoritative command, characteristic of wisdom literature's didactic and instructive nature. This command is immediately followed by a clear Cause and Effect relationship, where the act of accusing directly leads to two distinct and undesirable outcomes for the accuser. The phrase "lest he curse thee" exemplifies Anticipation or Foreshadowing, serving as a potent warning of the servant's potential and justified reaction. The proverb also utilizes striking Juxtaposition by placing the vulnerable servant in direct contrast with the potentially malicious accuser, thereby highlighting the inherent ethical imbalance and the moral responsibility of the more powerful party. Finally, the verse functions as a quintessential piece of Ethical Wisdom, offering practical and timeless guidance for moral conduct in social interactions, particularly emphasizing the responsible and righteous use of speech and the imperative to protect the vulnerable.
Theological and Thematic Connections
This proverb resonates profoundly with broader biblical themes concerning divine justice, the immense power of speech, and God's unwavering concern for the vulnerable and oppressed. It vividly reflects the very character of God, who consistently champions the cause of the defenseless and unequivocally condemns those who exploit or harm them. The explicit warning against false accusation directly aligns with the spirit and principle of the Ninth Commandment against bearing false witness, extending its moral imperative to the specific context of social hierarchy and power dynamics. It underscores the profound truth that God perceives and judges not only overt acts of injustice but also the insidious malice of the tongue. The ultimate "guilt" of the accuser points to an inherent moral order within the universe where wrongdoing, particularly when directed against the vulnerable, does not go unpunished, whether through human discernment and societal consequences or, most assuredly, through divine reckoning.
Reflection and Application
Proverbs 30:10, despite its ancient origins, speaks with remarkable clarity and piercing relevance to contemporary challenges, especially in our increasingly interconnected and often polarized world. It serves as a powerful and timeless reminder that our words possess immense weight and inherent power, capable of either building up and fostering life or tearing down and inflicting profound harm. Malicious speech, particularly when directed against those in less powerful or subordinate positions, inevitably boomerangs back upon the speaker, often with unforeseen and negative consequences. In today's workplaces, on social media platforms, and within our personal relationships, the pervasive temptation to gossip, slander, or unjustly accuse others, particularly subordinates or those with less influence, remains a formidable challenge. This proverb issues a compelling call for us to cultivate a profound spirit of discretion, unwavering integrity, and genuine compassion in our communication. It urges us to meticulously consider the far-reaching and profound impact our words have on others' livelihoods, their cherished reputations, and their overall well-being. It challenges us to pause reflectively before speaking, to diligently verify facts, and to honestly examine our underlying motives, recognizing that true wisdom involves not merely knowing what to say, but, perhaps more critically, knowing what not to say, and discerning when silence is the most righteous and compassionate path. Ultimately, this proverb calls us to embody the principles of justice and to actively protect the vulnerable, rather than contributing to their harm through careless or malicious speech.
Questions for Reflection
FAQ
What does "curse thee" mean in a practical sense for the accuser?
In ancient contexts, a curse (qâlal, H7043) was believed to carry significant spiritual and practical weight. It was not merely an angry utterance but an invocation of misfortune or divine judgment upon the accuser. Practically, this could manifest in various ways: the servant's deep resentment might lead to a complete loss of trust, a breakdown in the relationship, or even overt actions of defiance or sabotage. More profoundly, it suggests that the servant's cry of injustice would be heard by a higher power, leading to divine retribution or a reversal of fortunes for the accuser, causing their own plans to fail or their reputation to suffer. It implies that the moral universe itself, or God, would respond to the injustice, ensuring that the accuser would not ultimately prosper from their malicious act.
Does this proverb forbid all reporting of wrongdoing, even legitimate ones?
No, the proverb does not forbid all reporting of wrongdoing, especially legitimate ones. The crucial distinction lies in the Hebrew word for "accuse" (lâshan, H3960), which carries the strong connotation of malicious intent, slander, or calumny, often without proper verification or with the explicit goal of harming the servant. It is a potent warning against backbiting, gossip, and false witness, not against legitimate and necessary reporting of misconduct for the sake of justice, safety, or accountability. The Bible elsewhere encourages righteous judgment and holding people accountable, but always with truth, proper procedure, and a spirit of justice, as seen in passages like Matthew 18:15-17 regarding church discipline, or Leviticus 19:16 which directly prohibits slander. Thus, the proverb specifically targets the motive and manner of the accusation—malice and falsehood, rather than genuine concern for justice or truth.
Christ-Centered Fulfillment
Proverbs 30:10 finds its ultimate fulfillment and deepest resonance in the very person and transformative teachings of Jesus Christ. While the proverb issues a stern warning against slandering a servant, Christ Himself stands as the quintessential "servant" of God, who profoundly declared that He "did not come to be served, but to serve, and to give his life as a ransom for many" (Mark 10:45). Paradoxically, Jesus was Himself unjustly accused and relentlessly slandered before the ultimate Master, God the Father, by those who bore false witness against Him, as vividly recounted in Matthew 26:59-60. Yet, instead of invoking a curse upon His accusers, Jesus, in an act of unparalleled grace, prayed for their forgiveness, uttering the profound words, "Father, forgive them, for they do not know what they are doing" (Luke 23:34). This act embodies a far higher ethic and a deeper spiritual reality than the proverb's warning. His entire life perfectly modeled profound compassion for the vulnerable and an unequivocal condemnation of unjust speech. Furthermore, Jesus consistently taught His followers to eschew judgmentalism and slander, emphasizing the sobering truth that "by your words you will be justified, and by your words you will be condemned" (Matthew 12:37). The "guilty" verdict for the accuser in Proverbs powerfully foreshadows the ultimate divine judgment where all unjust words and deeds will be unequivocally exposed before the righteous Judge, a truth affirmed in Romans 14:12. Therefore, this proverb, in its timeless call for righteous speech and the compassionate protection of the vulnerable, ultimately points to the perfect example of Christ, who suffered unjustly yet, through His sacrifice, brought salvation, and whose transformative teachings continue to call His disciples to a life of unwavering integrity and sacrificial love in all their words and actions.