Exegetical and Hermeneutical Commentary of Proverbs 10:19
In the multitude of words there wanteth not sin: but he that refraineth his lips [is] wise.
19. A Greek parallel has been cited from Stobus:
,
and a Latin from Cato:
Virtutem primam esse puta compescere linguam.
Proximus ille Deo est qui scit ratione tacere.
Fuente: The Cambridge Bible for Schools and Colleges
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.
Fuente: Albert Barnes’ Notes on the Bible
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.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
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.
Fuente: English Annotations on the Holy Bible by Matthew Poole
19. Much speech involves risk ofsin; hence the wisdom of restraining the tongue (Psa 39:1;Jas 1:26).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
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 Pr 17:27.
n “non cessabit”, Montanus, Junius Tremellius, Michaelis “non cessat”, Piscator.
Fuente: John Gill’s Exposition of the Entire Bible
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 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; Zec 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 by Stobus, and in the tractate Aboth i. 17, wherewith Rashi explains the proverb. 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 , generally with reference to every kind of violation ( = 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 as the present of the internal transitive ( intelligenter agit ) than to interpret it in the attributive sense ( intelligens ).
Fuente: Keil & Delitzsch Commentary on the Old Testament
19 In the multitude of words there wanteth not sin: but he that refraineth his lips is wise.
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; Jas 1:19.
Fuente: Matthew Henry’s Whole Bible Commentary
Words About Words
(Pro 10:19-21)
Verse 19 bids the wise to use words sparingly because in the multitude of words there is no lack of sin, Ecc 5:2-3; Jas 3:2.
Verse 20 contrasts the tongue, the instrument of the mind, with the heart or mind itself and reveals that one’s words are an index to his own worth. The words of the just are of great value, as choice silver. The words of the wicked are of little worth, as a filing or scraping of worthless metal. 1Sa 1:13; Mat 12:34-35; Luk 6:45.
Verse 21 declares that wise words of the righteous nourish and guide many. Through the true witness of the gospel many find eternal life, Act 4:1-4. Through the teaching of the truth many are strengthened. 2Ch 30:22; Gal 6:6; 2Ti 2:2. The fool who likes his folly and cares not for the truth dies for the lack of wisdom, Pro 1:20-22; Pro 1:24-27; Luk 12:16-21.
Fuente: Garner-Howes Baptist Commentary
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-controlHis 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. Mans 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 Gods ordained method. Where there is a multitude of words there is not much thought, and therefore there is sin.
1. Against a mans 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 tonguethat 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 madst 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 worlds wealth, the Lords 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 mans 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 mans 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 mans true character, as he is in his natural estate. The pure lip is the fruit of Gods 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 mens 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 wildernessthe 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.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
(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.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
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.
Fuente: Whedon’s Commentary on the Old and New Testaments
v. 19. In the multitude of words there wanteth not sin,
Fuente: The Popular Commentary on the Bible by Kretzmann
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.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
wanteth not sin = lacketh not sin. Illustrations: Job (Pro 32:2; Pro 34:5, Pro 34:12; Pro 35:16; Pro 42:3); Job’s friends (Pro 32:3; Pro 42:7, Pro 42:8); the widows (1Ti 5:13). Of the “Twelve”, the one who spake most (Peter) erred most (Mat 16:22; Mat 26:74).
refraineth = restraineth. Illustrations: Eleazar (Gen 24:21. Compare Pro 4:26; Pro 15:28); Aaron (Lev 10:3); Saul (1Sa 10:27. Compare Pro 11:12).
Fuente: Companion Bible Notes, Appendices and Graphics
Pro 10:19
Pro 10:19
“In the multitude of words there wanteth not transgression; But he that refraineth his lips doeth wisely.”
This thunders the message that one should avoid talking too much. Various readings of the second clause here are: “He who controls his tongue acts wisely” (TOY), and “The wise man guardeth his tongue.” (FRANK). The New Testament elaborates this warning. “If any stumbleth not in word, the same is a perfect man” (Jas 3:1-13).
Pro 10:19. Ecc 5:3 says a fools voice is known, is recognized, by its multitude of words. Jas 1:19 says we are to be slow to speak. See also Pro 17:28. Those who speak incessantly will surely sometime speak when they should be listening, will say some things that shouldnt be said, and will sometime speak before they think. Speak little, 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 (Pinart).
Fuente: Old and New Testaments Restoration Commentary
the multitude: Ecc 5:3, Ecc 10:13, Ecc 10:14, Jam 3:2
but: Pro 17:27, Pro 17:28, Psa 39:1, Jam 1:19, Jam 3:2
Reciprocal: Job 9:20 – mine Job 11:2 – the multitude Job 16:4 – up words Job 29:9 – refrained Pro 11:12 – a man Pro 12:23 – A prudent Pro 13:3 – General Pro 15:28 – the mouth Pro 18:21 – and Pro 21:23 – General Ecc 5:2 – for Jam 1:26 – bridleth
Fuente: The Treasury of Scripture Knowledge
Transgressing means breaking across. When we speak too much, we break across into an area where we should not go. This can happen in private as well as public speech. Some people transgress when they engage in inappropriate transparency. We should only share our lives with people to the degree that they have committed themselves to us.