Proverbs 13:2

Pro 13:2 A man shall eat good by the fruit of [his] mouth: but the soul of the transgressors [shall eat] violence.

Ver. 2. A man shall eat good by the fruit of his mouth.] {See Trapp on "Pro 12:14"} {See Trapp on "Pro 10:6"} {See Trapp on "Mat 12:37"}

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_13:2-3

A man shall eat good by the fruit of his mouth.

Natural retaliation

Although the spirit and practice of retaliation are nowhere vindicated in Scripture, but everywhere explicitly and strongly condemned, yet a treatment corresponding to their own conduct towards others is what every one may expect. In the nature of things it cannot be otherwise. It is not in human nature, nor in any nature, not even in the Divine itself, to love with the love of complacence that which is unamiable. An amiable disposition alone can secure love; and amiability of disposition is greatly indicated by the tongue. The man who is charitable in his judgments, and disposed to speak well of others, will be himself the subject of charitable judgment and of cordial commendation. All will love and honour and bless the man in whose tongue is the law of kindness. Thus he shall eat good by the fruit of his mouth. On the contrary, against the man who is a transgressor with his lips, making them the instruments of malice in the utterance of slander, and the fomenting of alienation and strife--against that man are unavoidably kindled all the feelings of indignation, all the angry passions, of which the result is violence--the violence of vindictive pride and sense of wrong. (R. Wardlaw.)

Man speaking

Here are several kinds of speech.

I. The self-profiting and self-ruinous in speech. The speech of a good man which is enlightened, truthful, pure, generous, is of service to himself in many ways. By it he promotes the development of his own spiritual being, he gratifies his own moral nature, and produces in hearers results which are delightful to his own observation. The corrupt speech of the ungodly is a violence to reason, conscience, social propriety. The sinful tongue of the transgressor inflicts the most violent injuries on his own nature.

II. The self-controlled and the self-reckless in speech.

1. Controlled speech may be useful. The tongue is a member that requires controlling. Passion and impulse are constantly stimulating it to action.

2. Reckless speech may be dangerous. One spark from a lawless tongue has often kindled conflagrations in families, churches, and nations. Quarles says, Give not thy tongue too much liberty, lest it take thee prisoner. (D. Thomas, D.D.)

A guard upon the lips

is a guard to the soul. He that keeps a strong bridle on his tongue, and a strong hand on that bridle, keeps his soul from a great deal, both of guilt and grief, and saves himself the trouble of many bitter reflections on himself, and reflections of others upon him. There is many a one ruined by an ungoverned tongue. He that loves to bawl and bluster and make a noise, will find it will be the destruction of his reputation, his interest, and his comfort. (Matthew Henry.)

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

CRITICAL NOTES.—

Pro_13:2. Shall eat, in the second clause, is supplied by the English translation. Many commentators render this clause “the delight of the ungodly is violence.” So Zöckler and Delitzsch. Miller translates the verse, “Out of the fair earnings of the mouth of a man a good man will get his food; but the appetite of the faithless out of robbery.”

MAIN HOMILETICS OF Pro_13:2-3

KEEPING THE MOUTH

The human tongue needs keeping, or guarding.

1. Because there is a tendency in men to speak as soon as they think. First thoughts are not always the fittest thoughts to be made public. It is always advisable to view them and review them in the light of our judgment before we give them utterance. Hence our tongue ought to be always “well in hand.”

2. Because when loosed it is a great power for evil as well as for good. It may bring much good to a man’s life. “A man shall eat good by the fruit of his mouth,” when his mouth brings forth good fruit—when “out of the good treasure of his heart he bringeth forth that which is good.” A tongue wisely used gives a man the respect and confidence of his fellow-men, yields him the satisfaction of having been a blessing to them (See Comments on chap. Pro_12:6; Pro_12:14). But a tongue which is uncontrolled is mischievous to others and to the man himself. “He that openeth wide his lips shall have destruction.” As we saw in chapter Pro_10:19, there is often a sin in much speaking. Such a tongue as that described in chapter Pro_2:12, or that in chapter Pro_12:18 (see Homiletics and Comments on those verses), destroy not only their victims but those to whom they belong. Such a tongue, the Apostle tells us, is “a fire, a world of iniquity: and is set on fire of hell” (Jas_3:6).

3. Because it is the last stronghold which is brought under complete control to spiritual rule—the weak point in the spiritual man’s armour where the adversary’s arrow may enter. This we know from inspired authority. “If any man offend not in word, the same is a perfect man, and able also to bridle the whole body” (Jas_3:2). We have an example of its truth in the case of Moses. That man who was “meek above all men which were upon the face of the earth” (Num_12:3), forfeited his right of entrance into the earthly Canaan by an unguarded use of the tongue. The prayers of the Psalmist show us the importance which he attached to the keeping of this stronghold and the difficulty attending it, as well as the only sure means of safety, that of calling in Divine help. “Set a watch, O Lord, before my mouth; keep the door of my lips” (Psa_141:3). Every morally wise man will make the resolve of David, “I will keep my mouth with a bridle,” not only “while the wicked is before me,” but at all times and in all places. Life is lost and won both in its higher and lower senses by not keeping the mouth.

OUTLINES AND SUGGESTIVE COMMENTS

Pro_13:2. The “mouth of a man” in that viva voce country, as formerly in our southern states, was the great instrument of a business man. He lived by giving orders. The mail conducts our business in our days. A false lip stood for all sorts of bad activity (Ecc_10:12). A good man will be satisfied to earn his living. The bad man, in some way or other, wants to steal it. But apace with this secular meaning is one that concerns the saints. The good man expects to fight for heaven; the lost man to get heaven by deceit (see rendering in Critical Notes). It is true the tendencies might seem reversed. The good man hails a work done for him, and expects a ransom without money and without price. The bad man would intersperse some struggles of his own. But, in fact, the Christian, though saved by grace, works the more for it; and, in fact, the sinner, rejecting grace and interposing his own works, is just the man expecting blessings without costs, and without any earnest toil. Not “eat good” (English version) but “a good man will eat” (get his food). “The earnings of the mouth.” No one can go into a great city now without noticing how much of men’s money they make by their mouth. The gainful merchants are talking all day long. No man can buy salvation; but he reaches it by hard labour, and partly by earnest speech.—Miller.

Although the spirit and practice of retaliation are nowhere vindicated in Scripture, but everywhere explicitly and strongly condemned: yet a treatment corresponding to their own treatment towards others is what everyone may expect, even independently of what deserves the name of retaliation. In the nature of things it cannot be otherwise. It is not in human nature, nor in any nature, not even in the Divine itself, to love (with the love of complacence) that which is unamiable. An amiable disposition alone can secure love; and it is greatly indicated by the tongue. The man who is charitable in his judgments, and disposed to speak well of others, will be himself the subject of charitable judgment, and of cordial commendation. Thus “he shall eat good by the fruit of his mouth.”—Wardlaw.

The mouth of a man doth blossom when he speaketh fairly and promiseth well, but then it beareth fruit when that is performed which is promised. And by this fruit it is, which though others eat, yet a man himself eateth good, as having his soul cheered and nourished by the comfort of it. But as for the soul of the perfidious and false dealers, who make a show to do a thing, and do quite the contrary, although they carry it slightly and without violence, yet violence shall seize upon them, either to compel them to a performance, or else to a just suffering for not performing, which will be bitter food.—Jermin.

Pro_13:3. Speech, though our great activity, gives us more toil in holding it back than in actually employing it. So activity, which it typically represents, is harder to hold than to promote. Religion is an every-day battle. He that is not conscious of it, has no true religion.—Miller.

“Keep thine heart” (chap. Pro_4:23). This guards the citadel. Keep thy mouth. This sets a watch at the gates. If they be well guarded the city is safe. Leave them unprotected—thus was Babylon taken.—Bridges.

No wonder that the Holy Ghost here labours so much for the reformation of the tongue; for the Apostle also (Rom_3:13, etc.), when giving an anatomy of human depravity in the members of the body, dwells more on the tongue than all the rest.—Cartwright, from Fausset.

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.

If he use his tongue to God’s glory, and the profit of his neighbor, God shall bless him.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Note, 1. If that which comes from within, out of the heart, be good, and from a good treasure, it will return with advantage. Inward comfort and satisfaction will be daily bread; nay, it will be a continual feast to those who delight in that communication which is to the use of edifying. 2. Violence done will recoil in the face of him that does it: The soul of the transgressors that harbours and plots mischief, and vents it by word and deed, shall eat violence; they shall have their belly full of it. Reward her as she has rewarded thee, Rev 18:6. Every man shall drink as he brews, eat as he speaks; for by our words we must be justified or condemned, Mat 12:37. As our fruit is, so will our food be, Rom 6:21, Rom 6:22.

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

shall eat--that is, obtain (Pro 12:14).

transgressors--as in Pro 2:22.

violence--or, "mischief" to themselves.

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

(2) A man shall eat good by the fruit of his mouth.—See above on Pro_12:14.

Shall eat violence.—Comp. Pro_1:31; Pro_26:6.

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

2. Comp. with the first clause of this verse Pro_12:14.

the soul] i.e. the desire (Pro_6:30, and Pro_13:4 below), or appetite. His desire is to inflict violence on others; it shall be fed, or satisfied, by violence inflicted on him. This is more forcible and preserves the parallelism better than the desire of the treacherous is for violence, R.V. marg.

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 eat good by the fruit of his mouth,.... Or, "of the mouth"; either another's or his own, since the word his is not in the text; though it is supplied by the Targum, Aben Ezra, the Vulgate Latin, and Syriac versions, as by us. The Septuagint and Arabic versions render it, "shall eat of the fruits of righteousness". I should choose to translate the whole thus: "a good man shall eat of the fruit of his mouth": so Aben Ezra interprets it, "a good man shall eat"; and so the Septuagint, Syriac, and Arabic versions render it. The sense is, that a good man brings forth good things out of the good treasure of his heart by his mouth; which not only minister grace to the hearers, and are for the use of edifying to others, but also to himself; while he gives wholesome counsel and advice to others, it is of service to himself; while he comforts others, he comforts himself; and while he teaches and instructs others, he teaches and instructs himself: so a good minister of Jesus Christ, while he feeds others with knowledge and understanding, he himself is nourished up with the words of faith and good doctrine; so Jarchi refers it to a man's doctrine, and the reward of it here and hereafter;

but the soul of the transgressors shall eat violence; Jarchi interprets it,

"the delight of transgressors is violence;'' (u).

that is, what their souls desire, choose, will, and take pleasure in, even using violence, and doing mischief to others; and to the same purpose is the note of Gersom: but Aben Ezra supplies it from the former clause, as we do; and the sense is, that the same measure they mete out to others shall be measured out to them again; what they give others to eat, they shall eat themselves, even the bread of violence; see Pro 4:16. And this will be the case of all perfidious and treacherous ones, as the word (w) used signifies; of false teachers and cruel persecutors; and of Babylon, of whom it will he said, "reward her as she rewarded you", Rev 18:6.

(u) "Anima cupido praevaricatorum est violentis", Gussetius, p. 524. (w) "perfidiosorum", Junius & Tremellius, Piscator; "perfidorum", Cocceius, Schultens.

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

The fruit of his mouth - Speech rightly used is itself good, and must therefore bring good fruit.

Eat violence - i. e., Bring upon itself repayment in kind for its deeds of evil.

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

Mouth. In reward of his good speeches. (Calmet) --- Septuagint, "of justice the good man eateth; but the souls of the lawless perish before the time," chap. xii. 13.

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).

Shall eat good; shall receive much comfort, and credit, and benefit to himself.

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

The soul, i.e. the person, as the soul is oft used.

The transgressors; who transgress with their lips, as this general phrase may be restrained from the former clause.

Shall eat violence; shall have that violence and injury returned upon themselves, which they have offered to others in word or deed.

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

2. A man shall eat (that is, enjoy,) good, etc. — A man that only speaks what is right and proper shall enjoy the good effects of his wise and upright conduct, but the soul of the transgressors — בגדים, (bogedhim) the treacherous, perfidious, faithless — shall have their perfidy returned, which they will be compelled to eat, that is, suffer.

Soul — נפשׁ (nephesh) may mean appetite, and the clause may be read, But the appetite of the treacherous (shall eat) violence. Conant: “The spirit of the treacherous shall feed on violence.” Comp. Pro_12:14; Pro_18:20-21.

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 eat good by the fruit of his mouth. (Pro_12:14 Pro_18:20) By his kindly speech and wise counsels he shall gain the good will of his neighbours and the blessing of God. Schultens observes that the word rendered "good" (tob) means what is pleasant to taste and smell, while that translated "violence" (chamas) signifies literally what is crude and unripe. The soul of the transgressors shall eat violence. (Pro_1:31) The Authorized Version introduces the verb from the first clause unnecessarily. The meaning of this rendering is that sinners, especially the treacherous, bring on themselves retribution; the injuries which they devise against others recoil on their own heads. (Pro_10:6) The Hebrew is, "The soul (i.e. the desire, or delight) of the perfidious (is) violence." Such men have only one thing at heart, viz. to wrong their neighbour, and to increase their own property by any, even nefarious, precedings. Septuagint, "Of the fruits of righteousness the good man shall eat; but the lives of transgressors shall perish untimely."

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

Shall eat - Shall receive comfort, and benefit by his wise and profitable discourses.

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

2 From the fruit of the mouth of a man he himself enjoys good;

But the delight of the godless is violence.

2a = Pro 12:14, where ישׂבּע for יאכל. A man with a fruit-bringing mouth, himself enjoys also the blessing of his fruit-producing speech; his food (cf. βρῶμα, Joh 4:34) is the good action in words, which in themselves are deeds, and are followed by deeds; this good action affords enjoyment not merely to others, but also to himself. Ewald and Bertheau attract יאכל to 2b; so also does Fleischer: "the violence which the בּגדים wish to do to others turns back upon themselves; they must eat it also, i.e., bear its evil consequences." The thought would then be like Pro 10:6 : os improborum obteget violentia, and "to eat violence" is parallel to "to drink (Pro 26:6) violence (injury)." But wherefore then the naming of the soul, of which elsewhere it is said that it hungers or satiates itself, but never simply (but cf. Luk 12:19) that it eats? On the contrary, נפשׁ means also appetitus, Pro 23:2, and particularly wicked desire, Psa 27:12; here, as Psa 35:25, the object of this desire (Psychol. p. 202). Regarding בגדים, vid., above, p. 85. There are such as do injury in a cunning deceitful manner to their neighbour to their own advantage. While the former (the righteous) distributes to his neighbour from the inner impulse without having such a result in view, yet according to God's direction he derives enjoyment himself therefrom: the desire of the latter goes to חמס, ἀδικία, and thus to the enjoyment of good unrighteously and violently seized.

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.)

The first clause has been lately before us. (Pro 12:14 .) But let it ever be fixed in our minds, that if the Christian is walking with God, his tongue will pour out godly communication. Whatever be the effect on others, at least his own soul will be warmed, refreshed and edified. He shall eat good by the fruit of his mouth. Never shall we carry upon our lips that Beloved Name to our fellow-sinners in simplicity, but its "savor" to our own souls will be "as ointment poured forth." (Song of Son 1:3 .) We shall feed ourselves in the Christian distribution of the heavenly manna.

The transgressor also eats the fruit of his mouth — yet not good. His soul sets his tongue on a flame. He loves violence, and therefore eats it to his own ruin. (Psa 64:8 .) "Death as well as life are in the power of the tongue." (Pro 18:21 .) Let us look, that it be under the influence of Divine grace, restrained from evil, disciplined for usefulness, the fruitful instrument of our own happiness.

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

v. 2. A man shall eat good, himself enjoy the benefits, by the fruit of his mouth, as the result of his speaking always with the benefit of others in mind; but the soul of the trangressors shall eat violence, they are satisfied only if they can exercise violence upon others and thus satisfy their appetite for spoil.

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

From the fruit of man’s mouth he will eat good From the reward of his Torah, he will eat the good in this world and the principal will exist in the world to come.

but the desire of the treacherous is violence Heb. ונפש. The desire of the treacherous is violence, as in (Gen. 23:8): “If it is your desire (נפשכם)” and (Ps. 27:12): “Do not give me for the desire of (בנפש) my adversaries.”

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.