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.[346] 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[347] 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."[348] And rebuke is, as we have seen, preferred before flattery.[349] 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.[350] 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."[351] "The heart of the wise instructeth his mouth and addeth learning to his lips."[352] The lips of knowledge are compared to a precious vessel which is more valuable than gold or rubies.[353] To teach well requires earnest preparation, "the heart of the righteous studieth to answer."[354] But when the right answer to the pupil is discovered and given it is beautifully compared to a kiss on the lips.[355]
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."[356] The mouth of the upright will deliver those against whom the wicked are plotting.[357] It is a great prerogative of wise lips that they are able to preserve not themselves only but others.[358] The true and faithful witness delivers souls.[359] 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."[360]