The Pulpit Commentary — Psalms — Volume 3 — Section 300

whilst others, quick-witted, agile-minded, swift to see what can be said on any given subject,-tbey are apt to think that all that can be said must be said, and with sad unwisdom they baste to say it. These are the "good talkers;" unhappy ones, they should rather be called. 2. Vanity. A liking to show off, coupled with the consciousness that they can do so if they choose. 3. Want of self-control. There are times when even cautious, well-balanced men are driven out of their wonted self-restraint, so great is the provocation they have received; but there are others who never seem to put any cbeck_upon themselves, but yield to every impulse and follow at once every prompting of their uncontrolled thoughts; they need no great provocation, but will pour out their multitude of words on any and every occasion, whether wise or otherwise. 4. Evil temper and mere thoughtlessness are other causes of much of the unguarded and hasty speech with which the world is afflicted; and so is: 5. The lack of real religion, of the fear of God, and of the sense of the seriousness of life and conduct. II. THEIR CONSEQUENCES. 1. To the speaker himself. (1) "In the multitude of words there wanteth not sin." The man who lets his tongue run on unrestrained is sure to say something that will bring guilt on his soul and burden on his conscience. (2) Weakening of the character and will. The invaluable blessing of strength of will is only won by diligent self-restraint and watchful self-recollection; but it is sapped and wasted by unguarded and multitudinous speech. (3) Loss of reputation. Men reckon one another np, and a man of many words never wins their confidence; they almost instinctively distrust him. Thus the man may do himself real harm, and lessen his influence, and misrepresent his own character. (4) Such loose unrestrained talk rarely bears reflection; it is generally followed by much regret and sadness and repent- ance. 2. To the hearer of such unguarded speech. Great harm may be done. "You drop, in the thoughtlessness of conversation, or for the sake of argument or wit, some irreligions, sceptical expression; it lodges in the memory of a child or a. servant; it takes root in a soil favourable to such ~eed'; it gradually springs up and brings forth fruit in disregard of religious duty, neglect of the means of grace, and the various steps of a downward course, the end of which no one can tell. This is all too common a case. But there is a Being who knows where it began." We little know what great things from little ones may rise. A.nd bow often, in loose unrestrained speech, we inflict cruel and needless pain I We did not think to do harm, but it is done all the same. And what an ill example we set to those who bear us; and one so apt to be followed 1 3. .And to those spoken of. They a.re likely to be misrepresented. From careless good nature we may commend some who, if we do not censure and warn a.a-a.inst them, we, at least, should be silent concerning them. Or, on the other hand, a~d a more likely case, those of whom we speak so carelessly a.re likely to be injured, and perhaps seriously, and a false impression given of them, which they by no means deserve. How repeatedly the Scriptures give warning on this subject (see Prov. xviii. 21; xv. 2, 7; Matt. xiii. 36, 37; Jas. i. 26, etc.) I III. !TB CURE. 1. Prayer. The text is a prayer. It will be God's special grace that alone can conquer this too common sin. 2. Cultivate the habit of thoughtfulness and self-reoollection. Lift up your heart to God for his a.id in this matter, when you go into company where temptation to this sin is likely to beset you. 3. Vows of silence, for given periods. 'l'hese will tend to strengthen the habit of self-control. 4. Seek and cherish love to your fellow-men-to do to them as you would they should do to you. 5. And because as the tree is so will be its fruits, therefore seek the grace of God that you yourself may be possessed and sanctified and kept of the Holy Spirit. '!'hen shall ways and works and words be alike good.-S. C. Ver. 6.-The ezcellent oil of reproof; or, kindness smiting. Much may be learned from this verse concerning the very difficult and delicate task of reproving others. We learn- !. THAT Bl!:PBOOF lllAY BE i;o ADMINISTERED AS TO DE EVEN WEL00M.l!:D. "Let the righteous smite me," etc.; a_nd further down _in the v~rsc, '.' Let not my he~ refuse it·" such is the truer rendermg of the Revised V11rs10n m the clause which our A.~thorized Version reads, "which shall not break my head." It is evident, therefore, that the reproving told of here was not hated and resented, as reproof commonly is, but even gratefully accepted. Generally, as we know, reproof is amongAt tho most PB. CXLI. 1-10.] THE BOOK OF PS.ALMS. 337