Proverbs 10:19

Pro 10:19 In the multitude of words there wanteth not sin: but he that refraineth his lips [is] wise.

Ver. 19. In the multitude of words.] In multiloquio stultiloquium. Many words are hardly well managed. Non est eiusdera, saith one. It is seldom seen that a man of many words miscarries not.

But he that refraineth his lips.] As Elihu did, {Job 32:11} and as Epaminondas is worthily praised by Plutarch for this, quod nemo plura noscet, et pauciora loqueretur; that no man knew more, and spake less than he did.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Pro_10:19

In the multitude of words there wanteth not sin

The sin of gab

Carlyle says, There is a great necessity indeed of getting a little more silent than we are.

It seems to me that the finest nations in the world--England and America--are going away into wind and tongue; but it will appear sufficiently tragical by and by, long after I am away out of it (the world). Silence is the eternal duty of a man. Watch the tongue is a very old precept, and a most true one. The most thinking men of all ages have felt a similar conviction of the enormous evil of garrulousness.

I. It is a sin against the speaker himself. A man whose tongue is always wagging, is doing a serious injury to his own intellectual and spiritual nature.

1. Great volubility is a substitute for thought. The man mistakes words for thoughts. Plato says, As empty vessels make the loudest sound, so they that have the least wit are the greatest babblers.

2. Great volubility is a quietus to thought. The man who has the power of talking without thinking will soon cease to think; his mental faculties fall into disuse under the constant pressure of verbositors.

II. It is a sin against the hearer. Such men--

1. Waste the precious time of the hearer.

2. They foster self-deception. The most ignorant as well as the largest congregations attend the ministry of the garrulous preacher.

3. They propagate crude opinions instead of divine principles. We have two ears and but one tongue, that we may hear much and talk little. (D. Thomas, D.D.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

MAIN HOMILETICS OF THE PARAGRAPH.—Pro_10:19-21

SPEECH AND SILENCE

I. The wisdom of not always using the tongue when we might. “He that refraineth his lips is wise.” The reputation of a good man may be much injured by even speaking the truth at certain times and to certain persons. The silence of a man who can speak wisely and eloquently is a revelation of self-control, and often adds more to the dignity of his character than words can. The Son of God “opened not His mouth” before His false accusers, and thus revealed His power of self-control—His moral majesty. That He could be silent in such circumstances is a manifestation of the deep ocean of conscious innocence within Him, and is an unparalleled exposition of His own precept, “In patience possess ye your souls.”

1. Silence is wisdom when we feel that speech would be useless to convince.—when we feel that a foregone conclusion has been arrived at which no argument or appeal could shake. This has been the case in the history of the confessors and martyrs of the Church in all ages, and was pre-eminently so when the Lord Jesus Christ stood to be tried before men who had determined to murder Him.

2. Silence is sometimes more convincing than speech. Men are often more impressed by acts than by words, by a spirit of forbearance than by a passionate vindication of our rights.

3. Silence does not necessarily imply acquiescence. The Eternal Himself is sometimes silent from displeasure. “These things hast thou done and I kept silence” (Psa_55:21).

II. The blessing of using the tongue when we ought. “The tongue of the just is as choice silver.” The lips of the righteous feed many because they supply a need. Man needs a medium by which to express the value of his labour or his merchandise, and silver supplies this want. And he likewise needs a medium by which to express his thoughts, and speech is this medium. But unless it is the speech of a just man it will be a curse and not a blessing. It must convey good thinking if it is to be as choice silver to a needy man. The prisoner who stands at the bar charged with a crime of which he is innocent feels that the tongue of the man who pleads his cause is more precious to him than much silver. To the man who is seeking after God, the tongue of one who can tell him “words whereby he shall be saved” is as choice silver (Act_11:14). The words of Peter were so esteemed by Cornelius. The heart of the Ethiopian eunuch was more rejoiced by the preaching of Philip the Evangelist than it would have been by the possession of all the treasure of his mistress (Act_8:26-39). The words of Him who was “the Just One” (Act_3:14) are and ever will be “a strength to the needy in his distress” (Isa_25:4); more precious to those who are conscious of their soul-poverty “than thousands of gold and silver” (Psa_119:72); and it is in proportion as men are like Him in character and disposition that their speech will bless the world.

III. The sin of using the tongue too much. The shell and the kernel of the fruit were intended by God to grow together; the latter cannot grow to perfection without the former, yet the shell only exists for the kernel. The soul and body are ordained to grow together; the body only exists for the soul, yet the soul can only manifest itself through the medium of the body. But the body without the soul is worthless. Man’s thought and word were intended by God to act together; thoughts are useless without speech in which to clothe them; words without thoughts have no reason for existence, they are shells without kernels, bodies without souls, and their use is a sin against God’s ordained method. Where there is a “multitude of words” there is not much thought, and therefore there is sin.—

1. Against a man’s self, because “every idle word that men shall speak they shall give account thereof in the day of judgment (Mat_12:36).

2. Against society, because the man utters sounds which contain nothing to benefit. God has ordained thought to feed the soul as He has ordained bread to feed the body. Where there are words men have a right to expect thoughts upon which to feed, as they have a right to look for the kernel within the shell. When they get the first without the last they are robbed of what is their due.

IV. The origin of idle and worthless talking. “The heart of the wicked is little worth.” “Fools die for want of wisdom.” Where there is no moral wisdom there can be no real worth; no thoughts can be generated in the heart that is not under the influence of Divine teaching that will supply the needs of needy men. As is the fountain so must be the stream. “The tree is known by its fruit. O, generation of vipers, how can ye, being evil, speak good things? For out of the abundance of the heart the mouth speaketh” (Mat_12:33-34).

OUTLINES AND SUGGESTIVE COMMENTS

Pro_10:19. A man of inordinate talk runs inordinate risk. He must be a God that can talk all the time and never trespass. And, therefore, as blunders “come home to roost,” he is a prosperous man who reduces the volume of his speech.—Miller.

The fool talks for ever upon nothing, not because he is full, but because he is empty; not for instruction, but for the pure love of talking.… The sphere of social intercourse that stimulates the conversational powers at the same time teaches the wholesome discipline of the tongue—that beautiful accomplishment of silence which, however, alike with its opposite grace, derives its chief loveliness as the fruit of christian humility and kindness. The wisdom is especially valuable under provocation (1Sa_10:27; 2Ki_18:36). And even in the unbending of innocent recreation the discipline of godly sobriety is of great moment. The sins of this “little member” are not trifles.—Bridges.

“Refraineth” as with a bridle, for we must by force bridle our tongue as an untameable member (Jas_3:2-8). 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 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 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 consequence 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.

Pro_10:20. 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” (Act_3:6; 2Co_6:10).—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_6:5). Sin of the tongue is most frequent, and that not without difficulty avoided. The corruption of men by nature is described (Rom_3:13). This is man’s true character, as he is in his natural estate. The pure lip is the fruit of God’s converting grace (Zep_3:9).

2. A man furnished with knowledge of the things which concern his duty; for every renewed man is an enlightened man (Pro_15:2). Unless a man understand his duty, how shall he speak of it?

3. This 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 cleansed the tongue will not be cleansed. If the heart be upon the world, the tongue will be upon the world (1Jn_4:5).

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 heart-warning 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_4:29), 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 (2Sa_16:23), yet his heart was nothing worth.

2. Some have plausible shows of piety, but that will not help the matter (Mat_23:27-28).

3. Partial obedience availeth not (2Ch_25:2). 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_6:5. 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 Mar_7:21-22.

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_17:9). And this teaches us that it is not enough to do 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.

Pro_10:21. A great housekeeper he is, hath his doors ever open, and, though himself be poor, yet he “maketh many rich” (2Co_6:10). He well knows that to this end God put “honey and milk under his tongue” (Son_3:2), that he might look to this spiritual lip-feeding. To this end hath he communicated to him those “rivers of water” (Joh_7:38) 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_3:6). They are “empty vines that bear fruit to themselves” (Hos_10:1).—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 began with.… Fools, so far from being helpful to other, have nothing for themselves. They have taken no oil in their vessels, and the flame of their lamp dies out.—Arnot.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

10:19 Those who talk too much show their ignorance and get in trouble (see also 10:17; 13:3; 17:28).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

We are here admonished concerning the government of the tongue, that necessary duty of a Christian. 1. It is good to say little, because in the multitude of words there wanteth not sin, or sin doth not cease. Usually, those that speak much speak much amiss, and among many words there cannot but be many idle words, which they must shortly give an account of. Those that love to hear themselves talk do not consider what work they are making for repentance; for that will be wanted, and first or last will be had, where there wanteth not sin. 2. It is therefore good to keep our mouth as with a bridle: He that refrains his lips, that often checks himself, suppresses what he has thought, and holds in that which would transpire, is a wise man; it is an evidence of his wisdom, and he therein consults his own peace. Little said is soon amended, Amo 5:13; Jam 1:19.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Much speech involves risk of sin; hence the wisdom of restraining the tongue (Psa 39:1; Jam 1:26).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 19. In the multitude of words] It is impossible to speak much, and yet speak nothing but truth; and injure no man's character in the mean while.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(19) In the multitude of words there wanteth not sin, for they are sure to fail in truthfulness, or charity, or opportuneness, and will come under the condemnation of Mat_12:36, as being the outcome of a careless heart.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

19. A Greek parallel has been cited from Stobæus:

πολυλογία πολλὰ σφάλματα ἔχει,

and a Latin from Cato:

Virtutem primam esse puta compescere linguam.

Proximus ille Deo est qui scit ratione tacere.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

In the multitude of words there wanteth not sin,.... Where a great deal is said, without care and forethought, there will not only be many weak things uttered, but much falsehood, and at least many idle things, which cannot be excused from sin; not but that much and long speaking may be to great profit and advantage, when it is with care and judgment, and founded on close meditation and study. Or, "sin ceaseth not" (n); along with a torrent of words is a flow of sin, which ceases not as long as that continues: it is a saying of the Jewish Rabbins,

"he that multiplies words brings on or brings unto sin;''

but he that refraineth his lips is wise; lays a restraint on his mouth, bridles his tongue; does not suffer his lips to utter anything rashly and inconsiderately; is sparing of his words and is careful of what he says, that it is true and proper to be spoken; and considers well the time when, place where, and persons to whom he speaks; and, all circumstances weighed, conducts accordingly: such a man is a wise, prudent, and understanding man; see Pro 17:27.

(n) "non cessabit", Montanus, Junius & Tremellius, Michaelis; "non cessat", Piscator.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

There wanteth not sin - Some render this, “Sin shall not cease,” etc., i. e., many words do not mend a fault. Silence on the part both of the reprover and the offender is often better. The King James Version is, however, preferable.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Sin. A prolix discourse on subjects of importance is not reprehended. (St. Augustine, Retrac. 1.) --- But it is very difficult to speak much, without going against some virtue. (Calmet)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Men that love and commonly use much talking, do frequently run into many miscarriages, because such persons, for the most part, want wisdom to order their words aright, Ecc 5:3, and speak hastily, without care and consideration.

That refraineth his lips; that forbeareth to utter what cometh into his mind, before he hath weighed whether it be true and fit to be spoken or not.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

19. Wanteth not sin — Offence or trespass.

Wise — A prudent or prosperous man. For a comment on this verse see Ecc_1:1-7; compare, also, Proverbs 13:3, 17, 27, 28; Jas_1:19; Jas_1:26; Jas_3:2; Psa_39:1.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

There wanteth not sin; LXX, "Thou wilt not avoid sin." Loquacity leads to exaggeration and untruthfulness, slander and uncharitableness. (comp. Ecc_5:1-3; and Christ"s and James"s solemn warnings, Mat_12:36 Jam_1:26 Jam_3:2, etc.) "Speak little," says Pinart ("Meditations," ch. 6.), "because for one sin which we may commit by keeping silence where it would be well to speak, we commit a hundred by speaking upon all occasions", (see on Pro_17:27) Another rendering of the passage gives "By multitude of words sin does not vanish away;" i.e. you cannot mend a fault by much talking. But this weakens the contrast, and the Authorized Version is correct. Is wise. St. James calls the reticent "a perfect man". (comp. Pro_13:3) "This sentence of Scripture," says St. Augustine, in his "Retractations," "I greatly fear, because my numerous treatises, I know well, contain many things, if not false, at any rate idle and unnecessary.

Golden silence.

I THE SINFUL CHARACTER OF MUCH ORDINARY CONVERSATION SHOULD INDUCE GREAT CAUTION IN SPEECH. It is a grave charge to bring against the tone of general society to say that "in the multitude of words there wanteth not sin." But is it not as true now as it was in the days of Solomon? "Out of the abundance of the heart the mouth speaketh;" but "the heart is deceitful above all things, and desperately wicked," and therefore, so long as human nature is corrupt, conversation will be corrupt also. If the well is poisoned, the less water we draw from it the better. In particular two or three bad features of common conversation may be observed, viz.:

1. Untruthfulness. There is probably a little more conscious lying even in society that professes to follow the code of honour than its members would care to admit. But untruthfulness may appear in a more disguised form. There is the equivocation that some people practise so skilfully blinding their own conscience while throwing dust into the eyes of other people. The tendency to exaggeration for the sake of dramatic effect is very common. The falsification by means of caricature, which is dishonest because it is not confessedly caricature, is another source of deceit. But hasty speech may fall into unconscious errors; and then, though the sin of lying is not committed, harm is done by the spread of reports that are not true.

2. Unkindness. How much of the gossip of the parlour is made up of the criticism of one"s neighbours at least in some circles of society! No ill feeling may be felt, but cruel injustice is done when a man"s actions are discussed and his motives dissected on very insufficient evidence, in the absence of the accused, by a small coterie of persons whom he trusts as friends. But if "love covereth all sins," it is uncharitable to make even the proved offences of our neighbours the topic of idle conversation.

3. Unholiness. When no impure words are spoken, conversation may be more dangerously defiled by innuendo. The obscene word is disgusting in its coarseness, but the skilful equivoque, supposed to be more fit for ears polite, carries its poison to an unsuspecting imagination. When nothing directly immoral is suggested, how much conversation would come under the category of what our Lord calls "idle words"? Such words are very different from genuine criticisms, or even from light banter, which may not be idle, but useful as mental refreshment.

II THE DANGEROUS INFLUENCE OF SPEECH CONFIRMS THE WISDOM OF SILENCE.

1. Speech is remembered. The word once out cannot be recalled. It remains to rankle in the wounded breast or to stain permanently the imagination of the hearer. What is said in the heat of passion will be remembered against us in the coolness of vindictive spite. The unseemly joke of a frivolous moment may perpetually haunt the sacred subject it tampers with.

2. Speech is suggestive. The utterance may be little in itself, but it starts a long train of associations. One unkindly word will suggest a whole realm of ungenerous thoughts. A single unholy phrase may bring to view a whole theatre of unclean images. The word is but a spark; yet it may kindle a great fire. (Jam_3:5) The most hasty speech may cut deepest, like the swiftest sword thrust.

III IN MANY SPECIAL CIRCUMSTANCES SILENCE IS PECULIARLY DESIRABLE.

1. In quarrelsome society. When we know that our words will only fall like firebrands iu a powder magazine, the less said the better. If we cannot persuade a person to maintain friendly intercourse with us, we had better have no intercourse with him.

2. In unsympathetic society. It is foolish to cast pearls before swine. We must beware of the pharisaical use that pride will make of this maxim, leading us to preserve a silence of contempt. But in all humility and charity we may refrain from speaking where we shall only be misunderstood. If our hearer cannot receive the ideas of our speech, we only waste time in giving him the words probably we do worse, and lead him into delusions through the wrong construction that he will put on our language.

3. In degraded society. When to enter into conversation will only stir up the mud that lies at the bottom of the now stagnant pool, we had better be quiet. In general a few well weighed words have more force than many hasty, thoughtless utterances. We do not all possess the gift of laconic terseness. But we can at least set a guard on our speech, and when called to speak seek Divine grace that oar words may be "seasoned with salt.

See homily on Pro_29:11 C.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

19 In a multitude of words transgression is not wanting;

But he who restrains his lips shows wisdom.

We do not, with Bertheau, understand 19a: by many words a transgression does not cease to be what it is; the contrast 19b requires a more general condemnation of the multitude of words, and חדל not only means to cease from doing (to leave off), and to cease from being (to take away), but also not at all to do (to intermit, Eze 3:11; Zac 11:12), and not at all to be (to fail, to be absent), thus: ubi verborum est abundantia non deest peccatum (Fl.). Michaelis suitably compares πολυλογία πολλὰ σφάλματα ἒχει by Stobus, and כל המרבה דברים מביא חטא in the tractate Aboth i. 17, wherewith Rashi explains the proverb. פּשׁע is not here, as elsewhere, e.g., Psa 19:14, with special reference to the sin of falling away from favour, apostasy, but, like the post-biblical עברה, generally with reference to every kind of violation (פשׁע = Arab. fsq dirumpere) of moral restraint; here, as Jansen remarks, peccatum sive mendacii, sive detractionis, sive alterius indiscretae laesionis, sive vanitatis, sive denique verbi otiosi. In 19b it is more appropriate to regard משׂכּיל as the present of the internal transitive (intelligenter agit) than to interpret it in the attributive sense (intelligens).

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

Hypocrisy and slander are not the only sins of the tongue. Indeed, considering the corrupt fountain from whence they flow (Gen 6:5 . Mat 12:34 ), we cannot conceive of words, much less a multitude of words, without sin. There is the sin of egotism. "Our own mouth praises us, not another." (Pro 27:2 .) We love to hear ourselves talk; and present our own judgment intrusively. There is also the sin of vain babbling, a canker to the vital principle. (2Ti 2:16-17 . Ecc 10:13-14 . 1Ti 5:13 .) The fool talks for ever upon nothing; not because he is full, but because he is empty; not for instruction, but for the pure love of talking. This wantonness is a sin of the flesh, trifling with the most responsible talent, when ’conversation is,’ as Bishop Butler truly remarks, ’merely the exercise of the tongue; no other human faculty has any place in it.’†1 The government of the tongue is therefore a searching test of the soundness of our religion. (Jas 1:26 ; Jas 3:2 .) Considering, therefore, the sin connected with the multitude of words, it is surely our wisdom to refrain our lips (Pro 17:27-28 . Job 13:5 . Ecc 5:3 . Jas 1:19 ), not indeed in silence, but in caution; to weigh our words before uttering them; never speaking, except when we have something to say; speaking only just enough; considering the time, circumstances, and person (Job 32:4-7 ); what is solid, suitable, and profitable. (Pro 15:23 . Eph 4:29 . Col 4:6 .) Indeed a talent for conversation is valueless both to the possessor and to the auditors, except it be connected with a talent for silence. The sphere of social intercourse, that stimulates the conversational powers, at the same time teaches the wholesome discipline of the tongue — that beautiful accomplishment of silence; which however, alike with its opposite grace, derives its chief loveliness, as the fruit of Christian humility and kindness. The wisdom is especially valuable under provocation. (1Sa 10:27 . 2Ki 18:36 .) And even in the unbending of innocent recreation, the discipline of godly sobriety is of great moment. The sins of this "little member" are not trifles. They need the full application of the gospel. What but "the blood of sprinkling," could enable us to meet "the account for every idle word at the day of judgment"? ’Light words weigh heavy in God’s balance.’†2 Woe to us, if the greater Surety did not bear the sins of our vain words, no less than of our grosser wickedness! Never let us think of these sins as anything less than the nails that pierced his hands and his feet. And will not this sensibility of sin quicken our prayer for an increase of this refraining wisdom? "Set a watch, O LORD, before my mouth, and keep the door of my lips." (Psa 141:3 .)

Footnotes:

†1 Sermon on the Government of the Tongue. ’One meets with people in the world, who never seem to have made the wise man’s observation, that "there is a time to keep silence." These times, one would think, should be easily distinguished by everybody; namely, when a man has nothing to say, or nothing but what is better unsaid.’ Ib. Compare Sir 19:6 ; Sir 20:5-7 .

†2 Nichols. Mat 12:36 .

Charles Bridges, An Exposition of the Book of Proverbs (1846) — public domain. Text from a community e-Sword module.

v. 19. In the multitude of words there wanteth not sin, that is, one given to excessive talking on any and every subject will easily become guilty of transgression; but he that refraineth his lips, showing discretion in speech, is wise, for silence is golden. Cf Jas 3:2; Mat 12:36.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

In a multitude of words, transgression will not be avoided He who talks too much brings on sin.

and he who holds back his lips he is wise.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.