“Refraineth” as with a bridle, for we must by force bridle our tongue as an untameable member (Jas. iii. 2–8). Xenocrates, in “Valerius Maximus,” says, “I have been sometimes sorry that I spoke; I never have been sorry that I was silent.”—Fausset.
If thou be master-gunner spend not all
That thou canst speak at once, but husband it,
And give men turns of speech; do not forestall
By lavishness thine one and others’ wit,
As if thou mad’st thy will. A civil guest
Will no more talk all than eat all the feast.—George Herbert.
I. The general vice here referred to is not evil speaking from malice, nor lying or bearing false witness from indirect selfish designs, but it is talkativeness: a disposition to be talking, abstracted from the consideration of what is to be said, with very little or no regard to, or thought of doing, either good or harm. . . . Those who are addicted to this folly cannot confine themselves to trifles and indifferent subjects: they cannot go on for ever talking of nothing, and, as common matters will not afford a sufficient fund for perpetual continued discourse, when subjects of this kind are exhausted, they will go on to scandal, divulging of secrets, or they will invent something to engage attention: not that they have any concern about being believed otherwise than a means of being heard. . . . The tongue used in such a licentious manner is like a sword in the hand of a madman: it is employed at random, it can scarce possibly do any good, and, for the most part, does a world of mischief. II. The due government of the tongue. The due and proper use of any natural faculty or power is to be judged of by the end and design for which it was given us. The chief purpose for which the faculty of speech was given to man is plainly that we might communicate our thoughts to each other in order to carry on the affairs of the world; for business, and for our improvement in knowledge and learning. But the good Author of our nature designed us not only necessaries, but likewise enjoyment and satisfaction. There are secondary uses of our faculties: they administer to delight as well as to necessity, and the secondary use of speech is to please and to be entertaining to each other in conversation. This is in every respect allowable and right: it unites men closer in alliance and friendship, and is in several respects serviceable to virtue. Such conversation, though it has no particular good tendency, yet it hath a general good one; it is social and friendly, and tends to promote humanity, good nature, and civility. . . . The government of the tongue, considered as a subject of itself, relates chiefly to conversation, and the danger is, lest persons entertain themselves or others at the expense of their wisdom or their virtue. The cautions for avoiding these dangers fall under the following particulars: 1. Silence. The wise man observes that “there is a time to speak, and a time to keep silence.” One meets with people in the world who seem never to have made the last of these observations. But the occasions of silence are obvious, namely, when a man has nothing to say, or nothing but what is better unsaid: better either in regard to particular persons he is present with, or from its being an interruption to conversation itself, or to conversation of a more agreeable kind, or better, lastly, with regard to himself. 2. Talking upon indifferent subjects. Be sure that the subject is indifferent, that it be in no way offensive to virtue, religion, or good manners; that it be in no way vexatious to others, and that too much time be not spent in this way. 3. In discourse upon the affairs and characters of others. Consider, first, that though it is equally of bad consequences to society that men should have either good or ill characters which they do not deserve, yet when you say some good of a man which he does not deserve, there is no wrong done him in particular; whereas, when you say evil of a man which he does not deserve, here is a direct formal injury done to him. Secondly, a good man will, upon every occasion, and often without any, say all the good he can of everybody, but, so far as he is a good man, will never be disposed to speak evil of any, unless there be some other reason for it besides barely that it is the truth.—Bishop Butler.
Verse 20. If, as regards this world’s wealth, the Lord’s poor must say, “Silver and gold have I none,” at least they may scatter choice silver with a widely extended blessing. “As poor, yet making many rich” (Acts iii. 6; 2 Cor. vi. 10).—Bridges.
A wicked man hath his worst side inward. Though sinful persons make never so great a show on the outside, yet there is nothing within them worth anything. To that purpose tend the words of the Apostle collected out of the Psalms: “The Lord knoweth the thoughts of the wise to be but vain.” If the point had stood upon man’s opinion there might easily have been an error in it; but he bringeth the testimony of God, upon sure and infallible knowledge, to confirm it. . . . Therefore, do not too much magnify and admire them, nor too far depend on them. For better things are not certainly to be expected from them than are in them.—Dod.
The antithesis runs through every word of both clauses. The tongue, the instrument of the mind, is contrasted with the mind itself; the just with the wicked; the choice silver with the worthless “little.” In each case there is implied an a fortiori argument. If the tongue is precious, how much more the mind! If the heart is worthless, how much more the speech!—Plumptre.
As pure and choice silver giveth a clear and sweet sound, so the tongue of the wise soundeth sweetly and pleasantly in the ears of men. It is also as choice silver, because therewith he is ready to buy the hearts of men to virtue and goodness. But the heart of a fool being of little worth, hence it is that he buys it not. . . . Now if the tongue of the just be as choice silver, his heart must needs be of fine gold. And if the heart of the wicked be little worth, his tongue must needs be worth nothing at all. Well therefore it were, if that the wicked would get the just man’s tongue to be his heart; or else get the tongue of the just to infuse some of his metal into his heart; for that is able to put worth into it, and from thence to derive worth into his tongue also. The proverbial sense is, that the excellent words of wisdom work not upon a foolish heart, that having not worth to value the worth of it.—Jermin.
I. By a just man is meant—1. A renewed man, for naturally our lips are polluted. “I am a man of unclean lips,” etc. (Isa. vi. 5). Sin of the tongue is most frequent, and that not without difficulty avoided. The corruption of men by nature is described (Rom. iii. 13). This is man’s true character, as he is in his natural estate. The pure lip is the fruit of God’s converting grace (Zeph. iii. 9). 2. A man furnished with knowledge of the things which concern his duty; for every renewed man is an enlightened man (Prov. xv. 2). Unless a man understand his duty, how shall he speak of it? 3. The renewed man is a mortified man; for otherwise he will only stickle for opinions, and be one of the disputers of this world, but will not warm men’s hearts and excite them to practise. That must be first upon the heart which will afterwards be upon the tongue; and unless the heart be cleaned the tongue will not be cleansed. If the heart be upon the world, the tongue will be upon the world (1 John iv. 5). 4. This renewed man must be biassed with a love of God and Christ and heaven before he can edify others. To restrain the tongue from evil is not enough, we must do good. To heartwarming discourse, faith is necessary. II. His discourse is as choice silver. 1. For purity. Choice silver is that which is refined from all dross, and there is much evil bewrayed by the tongue, such as lying, railing, ribaldry (Eph. iv. 29), cursing, idle discourse, etc. 2. For external profit. Money is very profitable for worldly uses, the discourse of a good man is very profitable to others. III. By a wicked man is meant one that is not regenerate or renewed by the Holy Spirit. They are of several sorts. 1. Some have great natural abilities, as Ahithophel (2 Samuel xvi. 23), yet his heart was nothing worth. 2. Some have plausible shows of piety, but that will not help the matter (Matt. xxiii. 27, 28). 3. Partial obedience availeth not (2 Chron. xxv. 2). Amaziah was right in the matter, and he did many things right, but his heart was nothing worth. 1. What is in the heart of such a man? See Gen. vi. 5. This is the mint that is always at work; sin worketh in the heart all day, and playeth in the fancy all night; there is no truce in this warfare. 2. What cometh out of such a heart? See Mark vii. 21, 22. 3. In what sense is it little worth? (1.) As to acceptation with God. (2.) As to the benefit and profiting of others. Observe—1. That the heart of the wicked is spoken of in the softest terms. Elsewhere it is said to be deceitful above all things and desperately wicked (Jer. xvii. 9). And this teaches us that it is not enough to do no harm by our speech, but it must benefit others. 2. Till we make conscience of our thoughts, we cannot well order our words. 3. Familiar converse with those whose hearts are nothing worth, will tend to our hurt. 4. Be sure that you get another heart. For though it be not in our power to make ourselves a new heart, it is our duty to get it.—Manton.
Verse 21. A great housekeeper he is, hath his doors ever open, and, though himself be poor, yet he “maketh many rich” (2 Cor. iv. 10). He well knows that to this end God put “honey and milk under his tongue” (Cant. iv. 11), that he might look to this spiritual lip-feeding. To this end hath he communicated to him those “rivers of water” (John vii. 38) that they may flow from him to quench that world of wickedness, that, being set on fire of hell would set on fire the whole course of nature (Jas. iii. 6). They are “empty vines that bear fruit to themselves” (Hosea x. 1).—Trapp.
This bread of life which the disciples distribute is not like common bread. The more you give of it to the needy, the more remains for your own use. It is the bread which Jesus blesses in the wilderness—the bread from heaven, which Jesus is; and when from His hand, and at His bidding, you have fed three thousand on five loaves, you will have more bread remaining in your baskets than the stock you begin with. . . . Fools, so far from being helpful to other, have nothing for themselves. They have taken no oil in their vessels, and the flames of their lamp dies out.—Arnot.