Proverbs 12:14

We are here assured, for our quickening to every good word and work, 1. That even good words will turn to a good account (Pro 12:14): A man shall be satisfied with good (that is, he shall gain present comfort, that inward pleasure which is truly satisfying) by the fruit of his mouth, by the good he does with his pious discourse and prudent advice. While we are teaching others we may ourselves learn, and feed on the bread of life we break to others. 2. That good works, much more, will be abundantly rewarded: The recompence of a man's hands for all his work and labour of love, all he has done for the glory of God and the good of his generation, shall be rendered unto him, and he shall reap as he has sown. Or it may be understood of the general rule of justice; God will render to every man according to his work, Rom 2:6.

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

Pro 12:14 A man shall be satisfied with good by the fruit of [his] mouth: and the recompence of a man’s hands shall be rendered unto him.

Ver. 14. A man shall be satiated with good, &c.] There are "empty vines that bear fruit to themselves." {Hos 10:1} And as empty casks sound loudest, and base metal rings shrillest, so many empty tattlers are full of discourse - sed cui bono? as he said. Plato and Xenophon thought it fit and profitable that men’s speeches at meals should be written. And if Christians should so do, what kind of books would they be! And yet "for every idle word account must be given," {Mat 12:36} as for every good word there is "a book of remembrance." {Mal 3:16} Much fruit will redound by holy speeches to ourselves - much to others. Paul shows that the very report of his bonds did a great deal of good in Caesar’s house. {Php 1:14} A poor captive maid was the means of Naaman’s conversion, as afterwards the words of his servants were greater in operation with him than the words of the great prophet Elisha. One seasonable truth, falling upon a prepared heart, hath oft a strong and sweet influence. Sometimes also, though we know that which we ask of others as well as they do, yet good speeches will draw us to know it better by giving occasion to speak more of it, wherewith the Spirit works most effectually, and imprints it deeper, so that it shall be a more rooted knowledge than before; for that satiates the soul which is graciously known, and that is graciously known which the Spirit seals upon our souls. "In the morning, therefore, sow thy seed, and in the evening withhold not thy hand, for thou kuowest not whether shall prosper, either this or that, or whether they both shall be alike good." {Ecc 11:6}

And the recompense of a man’s hands shall be given unto him.] He "shall eat the fruit of his doings." {Isa 3:10} "For the talk of the lips, if that be all, tendeth only to penury." {Pro 14:23} Nos non eloquimur magna, sed vivimus, said they of old. Origen’s teaching and living were said to be both one. He cannot look to be satisfied with good by the fruit of his mouth, qui operibus destruit quod recto docet - who says one thing and doeth another. A smooth tongue and a rough hand carries away double judgment.

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_12:14

A man shall be satisfied with good by the fruit of his mouth: and the recompense of a mans hands shall be rendered unto him.

Obedience to Gods will and its fruits

Wheresoever goodness is, whether it bridle our tongue, or guide our hand, or regulate our fancy, it carries its satisfaction, its recompense, along with it. Our songs of praise echo back again upon us; the works of our hands follow us, and fill us with joy; and our thoughts, if goodness raise them, are comforts. Goodness, whether in thought, word, or deed, will satisfy us, that is, fill us with joy; and nothing will satisfy us but goodness. The argument will hold a contrario: if that which is good satisfy us, then that which is evil cannot.

I. Goodness doth satisfy.

1. This we cannot doubt, if we know what goodness is, and consider the nature of it, and the fountain from whence it springs. For it flows from God. It is a beam from that Eternal Light, an emanation from God Himself. The nearer goodness carrieth to the fountain of goodness, the more satisfaction it brings with it, and the fuller is our cup. Without God we cannot be happy in heaven itself, nay, without Him there could be no heaven.

2. As we draw an argument from piety, so may we draw another from the love of it. As Augustine saith, We do not only love goodness, but even the love with which we embrace it, and delight in both. Joy and satisfaction is a resultancy from love. That which we love is also the joy of our heart.

3. If the bare opinions of piety, in those who are not yet made perfect, satisfy, though it be but for a while, then piety itself will satisfy much more. If the shadow hath this operation, what hath the substance, the thing itself! If a form of godliness, then much more godliness in its full power, will fill and satisfy us.

II. Nothing else can satisfy us but goodness. It is the prerogative of goodness and piety to be alone in this work.

1. Satisfaction is but a name on earth.

2. Such is the nature and quality of the soul, that it is not fashioned nor proportioned to the things of this world.

3. God hath imprinted in the soul and in the very nature of man an infinite and insatiable desire, which cannot be satisfied with anything that the world can present. The soul which is made capable of God, can be satisfied with nothing but God.

4. In wickedness, impiety, the licentiousness of the tongue, and the wantonness of the hands, no satisfaction can possibly be found.

5. To show how unsatisfying a thing sin is, you may behold it tormenting the wicked man, and that not only after the act, but also before and in it, first forbidding itself, then perplexing him in the act, and after gnawing the heart.

Application:

1. If the fruit of our hands and lips be that alone which can satisfy us, let us then be up and doing, buckle on the armour of light, and quench every fiery dart of Satan.

2. Let us level our actions and endeavours on this, and not spend and waste ourselves on that which is not bread, and will never fill us.

3. If nothing will satisfy us but righteousness and piety, we need not consult what we are to choose here.

4. If this be the prerogative of goodness, godliness, to be alone in this work, then let her have prerogative also in our hearts, and exercise full power, and authority, and dominion over our desires. (A. Farindon, B.D.)

Retributions of the lip and life

I. The retributions of the lip. Speech, to be good, must be--

1. Sincere.

2. Truthful.

3. Benevolent. How will such speech satisfy a man?

(1) In its action upon his own mind.

(2) In the effect he sees produced on others.

(3) In the conscious approbation of God.

II. The retributions of the life. The hand here stands for the whole conduct of life. It means that man should receive the reward of his works. And this is inevitable--

1. From the law of causation.

2. From the law of conscience.

3. From the law of righteousness. There is justice in the universe. (Homilist.)

Mischievous language

The language of keen irritation, reproach, invective and scorn, often inflicts wounds on the heart that are deep and hard of cure--wounds like the piercings of a sword. This is especially the case when the words are from the lips of a friend, or of one we love, when heated by sudden passion. Wit, too, when not chastened and controlled by an amiable disposition, often wounds deeply. Jibes, jests, irony, raillery, and sarcasm, fly about. No matter what the wounds, or where they be inflicted, if the wit be but shown. A happy hit, a clever, biting repartee, will not be suppressed for the sake of the feelings, or even the character, of a neighbour, or, as it may happen, of a friend The man of wit must have his joke, cost what it may. The point may be piercing in the extreme; but if it glitters, it is enough; to the heart it will go. Such a man is feared, hated, avoided. (R. Wardlaw.)

The fruit of the mouth

The word which issues out of the lips is the greatest power in human life. Words will change the currents of life. On the use of the tongue depend the issues of a mans own life. Such fruits as a mans tongue bears, a man must eat. If his words have been good, then he shall be satisfied with good by the fruit of his mouth. The fools lips are always coming into strife, and his mouth is always calling for stripes. His lips are the snare of his soul. An old proverb says, A fools tongue is always long enough to cut his own throat.

1. The tongue is a fruitful source of quarrelling and discord. A fool cannot hide his vexation, but must immediately blurt it out with the tongue, and make mischief.

2. The tongue is the instrument of lying. It is the tongue which by false witness so often condemns the innocent.

3. Closely allied to lying is flattery, which is always a mistake.

4. Another evil use of the tongue is whispering and tale-bearing. Disclosing the secret of another is a sure way of incurring reproach and lasting infamy.

5. The tongue is sometimes employed to plot, plan, and execute mischief.

6. More pardonable vices are rashness and inopportuneness of speech. Yet these are evil enough in their way.

7. We need caution against excessive speech. There are good and beautiful uses of the tongue. It is the instrument of peace-making, of wise reproof, of the instruction of the innocent, and the championship of the distressed. (R. F. Horton, D. D.)

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

CHAPTER 13

THE TONGUE

"A man shall be satisfied with good by the fruit of his MOUTH: and the doings of a mans hands shall be rendered unto him."- Pro_12:14

"In the transgression of the LIPS is a snare to an evil man: but the righteous shall come out of trouble."- Pro_12:13

"A fools vexation is PRESENTLY KNOWN: but a prudent man concealeth shame."- Pro_12:16

"He that uttereth truth SHOWETH FORTH righteousness, but a false witness deceit."- Pro_12:17

"The LIP of truth shall be established forever: but a lying TONGUE is but for a moment."- Pro_12:19

"Lying LIPS are an abomination unto the Lord: but they that deal truly are His delight."- Pro_12:22

"There is that SPEAKETH rashly like the piercings of a sword: but the TONGUE of the wise is health."- Pro_12:18

"A prudent man CONCEALETH knowledge: but the heart of fools proclaimeth foolishness."- Pro_12:23

"The WORDS of the wicked are a lying in wait for blood: but the MOUTH of the upright shall deliver them."- Pro_12:6

"Heaviness in the heart of a man maketh it stoop; but a good WORD maketh it glad."- Pro_12:25

THERE is nothing which seems more insubstantial than speech, a mere vibration in the atmosphere which touches the nerves of hearing and then dies away. There is no organ which seems smaller and less considerable than the tongue; a little member which is not even seen, and, physically speaking, soft and weak. But the word which issues out of the lips is the greatest power in human life. That "soft tongue breaketh the bone." {Pro_25:15} Words will change the currents of life; look for instance at a great orator addressing his audience; how miraculous must it seem to a deaf man watching the speaker that the quiet opening of a mouth should be able to produce such powerful effects upon the faces, the movements, the conduct of the listeners!

We are coming to consider the importance of this diminutive organ, the ill uses and the good uses to which it may be turned, and the consequent necessity of fitly directing and restraining it.

On the use of the tongue depend the issues of a mans own life. It may be regarded as a tree which bears fruits of different kinds, and such fruits as his tongue bears a man must eat. If his words have been good, then he shall be satisfied with good by the fruit of his mouth. {Pro_13:2} "A mans belly shall be filled with the fruit of his mouth, with the increase of his lips shall he be satisfied." {Pro_18:20} The fruits which grow on this tongue-tree are death and life-the tongue produces them-and he that loves the tree shall according to his love eat the one fruit or the other; if he loves death-bearing speech he shall eat death; if he loves life-bearing speech he shall eat life. {Pro_18:21} So deadly may be the fruit of the tongue that the mouth of the fool is regarded as a present destruction. {Pro_10:14} So wholesome may be the fruit of the tongue that the tongue of the wise may be actually denominated health. {Pro_12:18}

In the case of the fool it is always very obvious how powerfully the tongue affects the condition of the speaker. His lips are always coming into strife, and his mouth is always calling for stripes. It is his destruction, and his lips are the snare of his soul. {Pro_18:6-7} In the transgression of the lips always ties the snare for the evil man: ultimately all men are in effect condemned out of their own mouths. {Pro_12:13} The tongue proves to be a rod for the back of the proud and foolish owner of it, while the good mans tongue is a constant life-preserver. {Pro_14:3} As an old proverb says, a fools tongue is always long enough to cut his own throat. On the other hand, where the tongue is wisely used it always brings back joy to the speaker in the end. {Pro_15:23} Thus whoever keeps his mouth and his tongue keeps his soul from troubles, {Pro_21:23} but the man who does not take the pains to hear, but gives his testimony falsely, shall perish. {Pro_21:28} While the use of the tongue thus recoils on the speaker for good or for evil, it has a wide influence also on others. "He that hath a perverse tongue falleth into mischief," {Pro_17:20} but when speech is good, and such as it ought to be, "the words of a mans mouth are like deep waters, a gushing brook, a well of wisdom." {Pro_18:4}

Thus it is of vast and obvious importance how we use our tongue. If our speech is gracious we shall win the friendship of the king, {Pro_22:2} and it is a pleasant thing if we "keep the words of the wise within us and if they be established together upon our lips." {Pro_22:18} It is better for us to be poor than perverse or untruthful in our speech. {Pro_19:1; Pro_19:22} Our teacher, especially our Divine Lord, will rejoice towardly and deeply when our lips speak right things. {Pro_23:16}

We are now cautioned against some of the evil purposes to which the tongue may be turned, and as all the heads of evil are passed in review we realize why St. James spoke of the tongue as "the world of iniquity" (Jas_3:6); and how profound was our Lords teaching that out of the mouth proceed the things which defile a man. {Mat_15:18}

First of all, the tongue is a fruitful source of quarrelling and discord. A fool cannot hide his vexation, but must immediately blurt it out with the tongue. {Pro_12:16} When he is angry he must utter it all at once, {Pro_29:11} though a wise man would keep it back and still it, so concealing shame. No one is more certain to come to grief than "he who provokes with words." These irritating taunts and threats are like coals to hot embers, and wood to fire; {Pro_26:21} in their absence the contention would quickly die out. It is therefore the wise counsel of Agur to one who has done foolishly in exalting himself, or has even entertained for a moment the arrogant or quarrelsome thought, "Hand on thy mouth!" for speech under such circumstances produces strife as surely as churning produces butter from milk, or a blow on the nose blood. {Pro_30:32-33} Rash, inconsiderate, angry words are like the piercings of a Pro_12:18. If only our wrathful spirit made us immediately dumb, anger would never go far, it would die out as a conflagration dies when there is no wind to fan the flames.

But again, the tongue is the instrument of Lying; one of its worst disservices to man is that when it is well balanced, so that it easily wags, it often betrays him into untruths which his heart never contemplated nor even approved. It is the tongue which by false witness so often condemns the innocent. {Pro_12:17} A worthless witness mocketh at judgment; and the mouth of the wicked swalloweth iniquity. {Pro_19:28} And though such a witness shall not in the long run go unpunished, nor shall the liar escape (Pro_19:5, rep. ver. 9), yet as experience shows, he may have brought ruin or calamity on others before vengeance falls upon him. The false witness shall perish, {Pro_21:28} but often not before he has like a mace or a hammer bruised and like a sword or a sharp arrow pierced his unfortunate neighbor. {Pro_25:18} It is the tongue which glozes over the purposes of hate, and lulls the victim into a false security; the fervent lips and the wicked heart are like a silver lining spread over an earthen vessel to make it look like silver: the hatred is cunningly concealed, the seven abominations in the heart are hidden; the pit which is being dug and the stone which is to overwhelm the innocent are kept secret by the facile talk and flatteries of the tongue; the more the tongue lies in its guileful machinations the more the heart hates the victims of its spite. {Pro_26:23-28} A righteous man hates lying, but the wicked, by his lies, brings disgrace and shame. {Pro_13:5} The lie often appears to prosper for a moment, {Pro_12:19} but happily it is an abomination to the Lord, {Pro_12:22} and in His righteous ordering of events he makes the falsehood which was as bread, and sweet to the lips, into gravel which breaks the teeth in the mouth. {Pro_20:17} The curse which is causeless is frustrated, and so also is the empty lie; it wanders without rest, without limit, like a sparrow or a swallow. {Pro_26:2}

Closely allied to lying is Flattery; and to this vile use the tongue is often put. Flattery is always a mistake. It does not attain its end in winning the favor of the flattered; for in the long run "he that rebuketh a man shall find more favor than he that flattereth with the tongue." {Pro_28:23} If it is believed, as often unfortunately it is, it proves to be a net spread in the path, which may trip up, and may even capture and destroy, the unwary walker. {Pro_29:5}

Another evil use of the tongue is for whispering and tale-bearing. "He that goeth about as a tale-bearer revealeth secrets"-he is not to be trusted, it is better to have nothing to do with him. Disclosing the secret of another is a sure way of incurring reproach and lasting infamy. Such a habit is a fruitful source of rage and indignation, it brings black wrath to the countenance of him whose secret has been published, just as a north wind spreads the rain clouds over the sky. The temptation to tattling is great; the business, of a gossip brings an immediate reward; for the corrupt heart of man delights in scandal as an epicure in tidbits: "The words of a whisperer are as dainty morsels which go down into the chambers of the belly." (Pro_18:8, repeated at Pro_26:22) But what mischief they do! They separate bosom friends, sowing suspicion and distrust. {Pro_16:28} Where there is already a little misunderstanding, the whisperer supplies wood to the fire and keeps it burning; apart from him it would soon die out. {Pro_26:20} But if he thinks there is any prospect of a reconciliation he will be constantly harping on the matter; one who seeks love would try to hide the transgression, but the scandal-monger is a foe to love and the unfailing author of enmity. {Pro_17:9}

But there is Mischief, more deliberate and more malignant still, which the tongue is employed to plot, to plan, and to execute. "With his mouth the godless man destroyeth his neighbor." {Pro_11:9} "The words of the wicked are a lying in wait for blood." {Pro_12:6} "The mouth of the wicked poureth out evil things," {Pro_15:28} blasphemies, obscenities, curses, imprecations. "A froward man scattereth abroad strife." {Pro_16:28} He deceives, and in bitter raillery declares that he was only jesting; he is like a madman casting firebrands, arrows, and Pro_26:18-19. We know what it is to hear a man pouring out foul, abusive, and impious language, until the very atmosphere seems inflamed with firebrands, and arrows fly hither and thither through the horrified air. We know, too, what it is to hear the smooth and well-turned speech of the hypocrite and the impostor, which seems to oppress the heart with a sense of decomposition; righteousness, truth, and joy seem to wither away, and in the choking suffocation of deceit and fraud life itself seems as if it must expire. It is a relief to turn from those worst uses of the tongue to the more pardonable vices of Rashness and Inopportuneness of speech. Yet these two are evil enough in their way. To pass a judgment before we are in possession of the facts, and before we have taken the pains to carefully investigate and consider them is a sign of folly and a source of shame. {Pro_18:13} So impressed is our teacher with the danger of ill-considered speech that he says, "Seest thou a man that is hasty in his words? there is more hope of a fool than of him." {Pro_29:20} And even where the utterance of the tongue is in itself good it may be rendered evil by its untimeliness; religious talk itself may be so introduced as to hinder the cause of religion; pearls may be cast before swine: "Speak not in the hearing of a fool, for he will despise the wisdom of thy words." {Pro_23:9} There must be some preparation of spirit before we can wisely introduce Divine and heavenly things, and circumstances must not be chosen which will tend to make the Divine things seem mean and contemptible. It may be good to rebuke an evildoer, or to admonish a friend; but if the opportunity is not fitting, we may make the evildoer more evil, -we may alienate our friend without improving him. Considering then what mischief may be done with the tongue, it is not to be wondered at that we are cautioned against excessive speech. "In the multitude of words there wanteth not transgression, but he that refraineth his lips doeth wisely." {Pro_10:19} "He that guardeth his mouth keepeth his life; who opens wide his lips gets destruction, and a fool spreadeth out folly." {Pro_13:3; Pro_13:16} "In all labor is profit, the talk of the lips tends only to poverty." {Pro_14:23} "Wisdom rests in the heart of the understanding, but even in the inward part of fools all is blabbed." {Pro_14:33} "In the fool are no lips of knowledge because he is always talking." "The tongue of the wise uttereth knowledge aright, but the mouth of fools poureth out folly." {Pro_15:2} "A fool hath no delight in understanding, but only that his heart may reveal itself." {Pro_18:2} One who is always pouring out talk is sure to be pouring out folly. The wise man, feeling, that all his words must be I tested and weighed, is not able to talk very much. I When your money is all in copper, you may afford to throw it about, but when it is all in gold you have to be cautious. A Christian feels that for every idle word he utters he will have to give account, and as none of his words are to be idle they must be comparatively few; the word that kindles wrath, the lie, the whisper, the slander, can therefore find no place on his lips. This brings us to the Good and beautiful uses of the tongue, those uses which justify us in calling the tongue of the wise Health. {Pro_12:18} First of all the tongue has the gracious power of soothing and restraining anger. It is the readiest instrument of peace-making. Gentleness of speech allays great offenses, {Ecc_10:4} and by preventing quarrels, disarming wrath, and healing the wounds of the spirit, it maintains its claim to be a tree of life. If in the tumult of passion, when fiery charges are made and grievous provocations are uttered, the tongue can be held in firm restraint, and made to give a soft answer, the storm will subside, the angry assailant will retire abashed, {Pro_15:1} and the flaming arrows will be quenched in the buckler of meekness which opposes them. Nor is the tongue only defensive in such cases. The pleasant words, spoken out of a kindly and gentle nature, have a purifying effect, {Pro_15:26} they cleanse away the defilements out of which the evil passions sprang; they purge the diseased humors which produce the irritations of life; they supply a sweet food to the poor hearts of men, who are often contentious because they are hungry for sympathy and love. Pleasant words are as a honeycomb, sweet to the soul, health to the bones. {Pro_16:24} They must be true words, or they will not in the end be pleasant, for, as we have seen, the sweet bread of falsehood turns to gravel in the mouth. But what a different world this would become if we all spoke as many pleasant words as we honestly could, and were not so painfully afraid of showing what tenderness and pity and healing actually exist in our hearts! For another beautiful use of the tongue is to comfort the mourners, of whom there are always so many in the world. "Heaviness in the heart of a man maketh it stoop." There are these stooping, bowed-down hearts everywhere around us. We wish that we could remove the cause of sorrow, that we could effectually change the conditions which seem unfavorable to joy; but being unable to do this, we often stand aloof and remain silent, because we shrink from giving words without deeds, pity without relief. We forget that when the heart is heavy it is just "a good word that maketh it glad." {Pro_7:25} Yes, a word of genuine sympathy, a word from the heart, -and in trouble no other word can be called good, -will often do more to revive the drooping spirit than the grosset gifts of material wealth. A coin kindly given, a present dictated by a heart-felt love, may come as a spiritual blessing; on the other hand, money given without love is worthless, and seldom earns so much as gratitude, while a word in season, how good it is! {Pro_15:23} It is better than silver and gold; the discouraged and despondent heart seems to be touched with the delicate finger of hope, and to rise from the ashes and the dust with a new purpose and a new life. It must, of course, be in season. "As vinegar upon nitre so is he that sings songs to a sad heart." {Pro_25:20} But the seasonable word, spoken just at the right moment and just in the right tone, brief and simple, but comprehending and penetrating, will often make the sad heart sing a song for itself.

Great stress is to be laid on this seasonableness of speech, whether the speech be for comfort or reproof. A word fitly spoken, or to preserve the image implied in the original, a word that runs on its wheels in the just and inevitable groove, is compared to a beautiful ornament consisting of golden apples set in an appropriate framework of silver filigree. {Pro_25:11} In such an ornament the golden apples torn from their suitable foil would lose half their beauty, and the silver setting without the apples would only suggest a void and a missing. It is in the combination that the artistic value is to be found. In the same way, the wisest utterance spoken foolishly jars upon the hearers, and misses the mark, while a very simple saying, a platitude in itself, may by its setting become lovely and worthy. The best sermon in a social gathering will seem out of place, but how often can the Christian man by some almost unobserved remark correct unseasonable levity, rebuke unhallowed conversation, and lead the minds of the company to nobler thoughts. The timely word is better than the best sermon in such a case.

The use of the tongue in reproof is frequently referred to in these proverbs. "A wise reprover upon an obedient ear" is compared to "an earring of gold, an ornament of fine gold." {Pro_25:12} And rebuke is, as we have seen, preferred before flattery. {Pro_28:23} But how wise we must be before our tongue can fitly discharge this function! How humble must the heart be before it can instruct the tongue to speak at once with firmness and tenderness, without a touch of the Pharisee in its tone, to the erring brother or the offending stranger! A rebuke which springs not from love but from vanity, not from self-forgetfulness but from self-righteousness, will not be like an earring of gold, but rather like an ornament of miserable tinsel chafing the ear, the cause of gangrene, a disfigurement as well as an injury. But if we live in close communion with Christ, and daily receive His stern but tender rebukes into our own souls, it is possible that we may be employed by Him to deliver timely rebukes to our fellow men.

There are two other noble uses of the tongue to which reference is constantly made in our book; the Instruction of the ignorant, and the championship of the distressed. With regard to the first, we are told that "the lips of the wise disperse knowledge," while of course the heart of the foolish not being right cannot possibly impart rightness to others. {Pro_15:7} It is only the wise in heart that can claim the title of prudent, but where that wisdom is "the sweetness of the lips increaseth learning." {Pro_16:21} "The heart of the wise instructeth his mouth and addeth learning to his lips." {Pro_16:23} The lips of knowledge are compared to a precious vessel which is more valuable than gold or rubies. {Pro_20:15} To teach well requires earnest preparation, "the heart of the righteous studieth to answer." {Pro_15:28} But when the right answer to the pupil is discovered and given it is beautifully compared to a kiss on the lips. {Pro_24:26}

But never is the tongue more divinely employed than in using its knowledge or its pleadings to deliver those who are in danger or distress. "Through knowledge the righteous may often be delivered." {Pro_11:9} The mouth of the upright will deliver those against whom the wicked are plotting. {Pro_12:6} It is a great prerogative of wise lips that they are able to preserve not themselves only but others. {Pro_14:3} The true and faithful witness delivers souls. {Pro_14:5; Pro_14:25} It is this which gives to power its one great attraction for the good man. The ruler, the judge, the person of social consideration or of large means is in the enviable position of being able to "open his mouth for the dumb, in the cause of all such as are left desolate, to judge rightly and minister judgment to the poor and needy." {Pro_31:8-9}

The Press-that great fourth estate-which represents for us the more extended use of the tongue in modern times, illustrates in the most vivid way the service which can be rendered where speech is fit, and also the injury that can be done where it is rash, imprudent, dishonest, interested, or unjust.

After thus reviewing some of the good uses of the tongue, and observing how they depend on the state of the heart, we cannot help again laying stress on the need of a wise self-control in all that we say. He that refraineth his lips doeth wisely. A man of understanding holdeth his peace. {Pro_11:12} "He that spareth his words hath knowledge." {Pro_17:27} "Even a fool when he holdeth his peace is counted wise, when he shutteth his lips he is prudent." If only the uninstructed and foolish person has sense enough to perceive that wisdom is too high for him he will not open his mouth in the gate, {Pro_24:7} and so in listening he may learn. "Of thine unspoken word thou art master," says an Indian proverb, "but spoken word is master of thee. We are to be swift to hear, but slow to speak: we are to ponder all that we hear, for it is only the simple that believes every word, the prudent man looks well to his going. {Pro_14:15} As St. James says, summing up all the teaching that we have reviewed, "If any man thinketh himself to be religious, while he bridleth not his tongue, but deceiveth his heart, this mans religion is vain. {Jam_1:26}

And now there is only one other point to be noticed, but it is one of vast importance. As we realize the immense power of the tongue and the great issues which depend on its right or wrong employment; as we sum up all the evil which its tiny unobserved movements can accomplish, and all the rich blessings which it is, under right supervision, capable of producing; arid as from personal experience we recognize how difficult it is to bridle the unruly member, how difficult it is to check the double fountain so that it shall send forth sweet waters only, and no bitter, we may be awed into an almost absolute silence, and be inclined to put away the talent of speech which our Lord has given to us, not daring to use it lest in using we should abuse it. But here is the answer to our misgiving: the plans and preparations of our hearts belong to us, but the answer of the tongue is from the Lord. {Pro_16:1} This most uncontrollable organ of the body can be put under our Lords control. He is able to give us "a mouth and wisdom," and to make our words not our own but the utterance of His Holy Spirit. There may be "an ocean round our words which overflows and drowns them," the encircling influences of God, turning even our faultiest speech to good account, neutralizing all our falterings and blunderings, and silencing our follies and perversities.

Shall we not put our lips under our Lords control, that the answer of our tongue may be from Him? While we seek daily to subject our hearts to Him, shall we not in a peculiar and a direct manner subject our tongues to Him? for while a subjected heart may keep the mouth from speaking evil, if the tongue is to speak well and to be employed for all its noble uses it must be immediately moved by God, our lips must be touched with a coal from the altar, our speech must be chastened and purified, inspired, and impelled, by Him.

William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.

(14) A man shall be satisfied with good by the fruit of his mouth . . .—Even in this life the wise counsels and kindly deeds by which others are aided, the “bread cast upon the waters” (Ecc_11:1), return to the giver in the shape of love and respect, and. it may be, of similar aid; while the full recompense, “good measure, pressed down, and shaken together, and running over,” will come later, at the great day of retribution.

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

14. recompence] Rather, doings, R.V., as at once more literal and clearer. Comp. Mat_7:2; Luk_6:37-38.

The point of the proverb is, that his speech and action have their consequences for a man himself, as well as for his neighbour.

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.

A man shall be satisfied with good by the fruit of his mouth,.... The wholesome advice, the good instruction, and sound doctrine he delivers to others, which are the fruit of his lips, and come forth by them from his heart; these redound to his own advantage, are not only a satisfaction to his mind upon reflection, but because of these he is filled with good things, even to satiety, both in this life and that to come; see Ti1 4:6; or a "man shall be satisfied with good from the fruit of the mouth"; or "be satisfied from the fruit of the mouth of a man" (z); that is, of another man; either of a private man, by his prayers, by the account he gives of his own experience, by the conversation he has with him about the truths of the Gospel; or of a faithful minister of the word, who is the means of feeding the souls of men with good things, even to satisfaction, with the wholesome words of our Lord Jesus Christ, with the sincere milk of the word, with the bread of life, even with the finest of the wheat;

and the recompence of a man's hand shall be rendered unto him; if his words turn to his account, much more his works; if he is filled with good things for the sake of the one, much more will he be recompensed in a way of grace on account of the other; and not for the one without the other, nor for words without works: or "the recompence of a man's hands", or of his works which his hands do, "he shall render to him" (a); that is, God, who renders to every man according to his works; which serves not to establish the doctrine of merit, but to show the goodness and grace of God in taking notice of and accepting the imperfect works of men through Christ, and for his sake.

(z) "de fructu oris viri", Pagninus, Montanus, Mercerus, Schultens. (a) "reddet ei", Pagninus, Montanus, Mercerus, Gejerus, Michaelis; "restituet ei", Munster, so Aben Ezra; "ei refundet", Schultens.

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

See Pro 13:2 note.

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

By the fruit of his mouth; by his pious and profitable discourses.

Of a man’s hands, i.e. of his works and actions, of which the hand is the great instrument; whereby also may be implied that God will not regard nor recompense good works, unless they be accompanied with a good conversation.

Shall be rendered unto him, to wit, by God, to whom the work of retribution belongs.

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

14. Satisfied… fruit of his mouth — His discourse; his wholesome counsels and wise instructions. A man shall reap the fruit of these in good to himself.

Shall be rendered unto him — Or, He (Jehovah) shall render unto him. Compare Isa_3:10; Mat_10:41-42 : 2Th_1:6.

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

A man shall be satisfied with good by the fruit of his mouth. (Pro_13:2 Pro_14:14 Pro_18:20) A man"s words are like seeds, and if they are wise and pure and kindly, they will bring forth the fruit of love and favour and respect. Christian commentators see here a reference to the day of judgment, wherein great stress is laid on the words. (Mat_12:37) Of a man"s hands. That which a man has done, his kindly actions, shall meet with full reward. (comp. Isa_3:10, 11 Mat_25:35, etc.; Rom_2:6)

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

Mouth - By his pious and profitable discourses. Hands - Of his actions.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

14 From the fruit which the mouth of the man bringeth forth is he satisfied with good,

And what the hands of the man accomplish returns back to him.

The proverb finds its final verification in the last judgment (cf. Mat 12:37), but it is also illustrated in the present life. If the mouth of a man bringeth forth fruit - namely, the fruit of wholesome doctrine, of right guidance, of comforting exhortation, of peace-bringing consolation for others - this fruit is also to his own advantage, he richly enjoys the good which flows out of his own mouth, the blessing he bestows is also a blessing for himself. The same also is the case with the actions of a man. That which is done, or the service which is rendered by his hands, comes back to him as a reward or as a punishment. גּמוּל signifies primarily accomplishment, execution, and is a twofold, double-sided conception: a rendering of good or evil, and merit on the side of men (whether merited reward or merited punishment), as well as recompense, requital on the side of God. The first line is repeated, somewhat altered, at Pro 13:2; Pro 18:20. The whole proverb is prophetically echoed in Isa 3:10. The Kerı̂ ישׁיב has Jahve as the subject, or rather the subject remains undefined, and "one requites him" is equivalent to: it is requited to him. The Chethı̂b seems to us more expressive; but this use of the active with the undefined subject, instead of the passive, is certainly as much in the Mishle style (cf. Pro 13:21) as the development of the subject of the clause from a foregoing genitive.

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.)

We have seen the snare of the tongue. Here is its blessing, not to others (Pro 10:20-21 ) only, but to ourselves. Have we the mark of "the saints of God, to speak of the glory of his Kingdom"? (Psa 145:10-11 .) What a dignity will this grand subject give to our conversation! What a preservative from that frivolous "talk of the lips, which tendeth only to penury!" (Pro 14:23 .) What a tone of elevation to our whole character! (Mal 3:16-17 .) How shall we be satisfied with good by the fruit of our consecrated lips! (Pro 13:2 ; Pro 15:23 .) When our God becomes, not our visitor, but our inmate, the fruit of our mouth is no constrained effort, but "out of the abundance of the heart."

From the devotedness of the lips flows the ready exercise of the hands. Every member of the body is his purchased possession. (1Co 6:19-20 .) And here also is a sure recompense. For who ever served God "for nought?" (Job 1:9-10 .) "He is not unrighteous to forget our work and labour of love. A cup of cold water given to a disciple in his name shall in no wise lose its reward." (Heb 6:10 . Mat 10:42 .) The meanest exercise of love will be abundantly and eternally recompensed.

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

v. 14. A man shall be satisfied with good by the fruit of his mouth, his own wise, benevolent, and charitable discourse results in blessings to him; and the recompense of a man’ s hands, what he deserves for his works, shall be rendered unto him, the justice of God being shown in rewards as well as in acts of punishment.

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

From the fruit of a man’s mouth From the reward of the mouth of those who engage in the Torah, they eat the good of this world, and the principal remains intact for them for the world to come.

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.