outlines and suggestive comments.
The figure here is of a sprout or seedling which has the capacity to grow for ever. “Wisdom” is such a tree. It grows from the mouth of the good man, and will grow for ever; that is, the good man will incessantly spread abroad wisdom. God, who is invisible, spreads abroad wisdom only through the creature. But the ungodly tongue, literally “the tongue of upturnings,” overturning everything, and being in this world the great instrument for leading others astray, will be put in a condition to be foiled of such an influence: as the inspired sentence expresses it, will be “cut out.”—Miller.
As a tree full of life and sap brings forth its fruit, so in Isaiah, lvii. 19, the cognate word is translated “the fruit of the lips.” The froward tongue is like a tree that brings forth evil and not good fruit. It “shall be cut down.” What is meant is, that the abuse of God’s gift of speech will lead ultimately to its forfeiture. There shall, at last, be the silence of shame and confusion.—Plumptre.
main homiletics of verse 32.
Acceptable Words.
I. The righteous man knows what words are acceptable to God from a study of Divine laws. The courtier knows how to approach his king—in what words to address him—because he has made himself acquainted with the laws of the court. The righteous man is well acquainted with the laws of the kingdom of God, and, being so, he knows how to draw near to the Divine King—he sets his words in order before Him as the wood is laid in order upon the altar for the sacrifice. God has not left man in ignorance of what kind of words are acceptable to Him (Hosea xiv. 2; Mal. iii. 16; Matt. vi. 9; Ephes. v. 19, 20, etc).
II. He knows what words are acceptable to men from a study of their character. Man’s character is a prophecy of the kind of words that will be acceptable. The righteous man makes it his business, and regards it as his duty to frame his speech—so far as it is consistent with righteousness—in such a manner that those to whom he speaks will be won to listen to his words.
III. He speaks what are acceptable words from the habit of his heart. It is natural for a good tree to bear good fruit, and it is the nature of a righteous man to speak words of humility and faith to his God and of kindness to his fellow-men. As the tree is, so is the fruit. As the man’s heart is, so, with rare exceptions, are his words. (See on [verse 20].)
outlines and suggestive comments.
Verse 32. The plain sense is, that the righteous speak those things whereby they have the favour both of God and man, and whereby they are in friendship and peace both with heaven and earth. But the mouth of the wicked careth not to offend either God or man, and seeketh not for love anywhere, being wholly pleased in perverseness. But many know what is acceptable to God and man, but their lips do not know it. So the liar knoweth truth to be acceptable to God and man, but their lips do not know it: the profane person knoweth prayer to be acceptable, but his lips do not know it: the ill governor knoweth the reproof of vice to be acceptable, but his lips do not know it: the brawler knoweth mildness of speech to be acceptable, but his lips do not know it. Yea, the lips also of many speak that which is acceptable, but their lips do not know it; their speaking of it being in such a manner as maketh that which pleaseth God and pleaseth man, and he speaks it in a pleasing manner. Or else as Clemens Alexandrinus readeth, the lips of the righteous know high things in speaking the high praises of the highest God, and in opening the truth of high things unto men.—Jermin.