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Proverbs 12:18
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Summary
Commentary
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
18 There is that babbleth like the thrusts of a sword, But the tongue of the wise is healing. The second (cf. Pro 11:24) of the proverbs beginning with ישׁ. The verb בּטה (בּטא), peculiar to the Hebr., which in the modern Hebr. generally means "to speak out" (מבטא in the grammar: the pronunciation) (according to which the lxx, Syr., and Targ. translate it by אמר), means in biblical Hebr., especially with reference to the binding of oneself by an oath (Lev 5:4), and to solemn protestations (Num 30:7, Num 30:9, according to which Jerome, promittit): to utter incautiously in words, to speak without thought and at random, referred erroneously by Gesenius to the R. בט, to be hollow, probably a word imitative of the sound, like the Greek βατταρίζειν, to stammer, and βαττολογεῖν, to babble, which the lexicographers refer to a talkative person of the name of Βάττος, as our "salbadern" [= to talk foolishly] owes its origin to one Jenaer Bader on the Saal. Theod. and the Graec. Venet. give the false reading בּוטח (πεποιθώς). כּמדקרות חרב stands loco accusativi, the כּ being regarded as a noun: (effutiens verba) quae sunt instar confossionum gladii (Fl.). We also call such a man, who bridles his loquacity neither by reflection nor moderates it by indulgent reference to his fellow-men, a Schwertmaul (sword-mouth) or a Schandmaul (a mouth of shame = slanderer), and say that he has a tongue like a sword. But on the other hand, the tongue of the wise, which is in itself pure gentleness and a comfort to others, since, far from wounding, rather, by means of comforting, supporting, directing exhortation, exercises a soothing an calming influence. Regarding רפא, whence מרפּא, Dietrich in Gesenius' Lex. is right. The root-meaning of the verb רפא (cognate רפה, to be loose, Hiph. to let go, Hithpa. Pro 18:9, to show oneself slothful) is, as the Arab. kindred word rafâ, rafa, raf, rawf (râf) shows, that of stilling, softening, soothing, whence arises the meaning of healing (for which the Arab. has ṭabb and 'alkh); the meaning to repair, to mend, which the Arab. rafâ and rafa have, does not stand in a prior relation to to heal, as might appear from Job 13:4, but is a specializing of the general idea of reficere lying in mitigare, just as the patcher is called ἀκέστρια = ἠπήτρια, (Note: Whether ῥάπτειν, explained neither by Curtius nor by Flick, stands in a relation to it, we leave out of view.) from ἀκέομαι, which means equally to still and to heal. Since thus in רפא the meanings of mitigating and of healing are involved, it is plain that מרפא, as it means healing (the remedy) and at the same time (cf. θεραπεία, Rev 22:2) the preservation of health, Pro 4:22; Pro 6:15; Pro 16:24; Pro 29:1, so also may mean mildness (here and Pro 15:4), tranquillity (Pro 14:30; Ecc 10:4, calm patience in contrast to violent passion), and refreshing (Pro 13:17). Oetinger and Hitzig translate here "medicine;" our translation, "healing (the means of healing)," is not essentially different from it.
Jamieson-Fausset-Brown Bible Commentary
speaketh--literally, "speaketh hastily," or indiscreetly (Psa 106:33), as an angry man retorts harsh and provoking invectives. tongue . . . health--by soothing and gentle language.
John Gill Bible Commentary
There is that speaketh like the piercings of a sword,.... Whose words are like sharp swords, cutting, wounding, dividing, killing; see Psa 57:4; such are the words of false witnesses, who by their false testimonies and perjuries are as guilty of the murder of men as cutthroats; such are the words of slanderers, backbiters, and talebearers, who grieve the innocent, wound their characters, destroy their good name and credit, and separate chief friends; and such are the words of antichrist, who looks like a lamb, but speaks like a dragon, Rev 13:11; but the tongue of the wise is health; or "healing" (e); by giving a faithful testimony which sets matters right; by clearing and defending the character of those who are falsely accused and wrongfully charged; by making up differences, and reconciling persons at variance through the detracting and lying insinuations of others; and by speaking comfortable, cheerful, and refreshing words to the injured and abused; especially the tongue of a wise minister of the Gospel is health, or healing, to wounded souls, to whom he ministers the Gospel of the grace of God, which directs to Christ for healing, peace, pardon, righteousness, and eternal life. (e) "medicinae", Junius & Tremellius; "medicina", Piscator, Cocceius; "sanatio", Michaelis; "sanatrix", Schultens.
Matthew Henry Bible Commentary
The tongue is death or life, poison or medicine, as it is used. 1. There are words that are cutting and killing, that are like the piercings of a sword. Opprobrious words grieve the spirits of those to whom they are spoken, and cut them to the heart. Slanders, like a sword, wound the reputation of those of whom they are uttered, and perhaps incurably. Whisperings and evil surmises, like a sword, divide and cut asunder the bounds of love and friendship, and separate those that have been dearest to each other. 2. There are words that are curing and healing: The tongue of the wise is health, closing up those wounds which the backbiting tongue had given, making all whole again, restoring peace, and accommodating matters in variance and persuading to reconciliation. Wisdom will find out proper remedies against the mischiefs that are made by detraction and evil-speaking.
Proverbs 12:18
Loving Discipline and Knowledge
17He who speaks the truth declares what is right, but a false witness speaks deceit. 18Speaking rashly is like a piercing sword, but the tongue of the wise brings healing.
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(Proverbs) ch.11:12 - 12:21
By Zac Poonen1.3K1:00:32PRO 11:24PRO 12:2PRO 12:18REV 14:5In this sermon, the speaker emphasizes the importance of honesty and truthfulness in our words and actions. He highlights that telling lies can lead to trouble and that honesty is its own defense. The speaker also discusses the wisdom of listening to advice and recognizing our own blind spots. He contrasts the mindset of a wicked person who desires what belongs to others with that of a righteous person who seeks to help others. Additionally, the speaker emphasizes the concept of generosity, explaining that giving to others can actually lead to increased prosperity, while withholding what is due can result in lack. The sermon concludes with the analogy of a sower who scatters seed, illustrating the idea that being generous and watering others will ultimately bring blessings. These teachings align with various verses from the Bible, including Proverbs 12:14, Proverbs 12:15, and Proverbs 11:24-25.
Learn From Christ's Speech and How He Spoke
By Tim Conway5881:02:21PRO 12:18PRO 18:21ISA 53:7MAT 26:62JHN 7:16JHN 8:28JHN 12:49EPH 4:29This sermon emphasizes the transformation from the old Gentile ways to learning Christ, focusing on speaking with gentleness, knowing when to be silent, and speaking the Word of God. It highlights the importance of using our tongues to build up, dispense grace, and reflect the righteousness purchased by Christ's blood, urging believers to imitate Christ in their speech and conduct.
Relationships: Forgive, Bless, and More (Mt. 6:12-14)
By Mike Bickle201:00:08Relationship RestorationForgivenessPRO 12:18PRO 15:1PRO 18:19PRO 18:21MAT 5:44MAT 6:12MAT 7:7GAL 6:1EPH 4:29JAS 5:16Mike Bickle emphasizes the critical role of forgiveness in relationships, particularly as taught in Matthew 6:12-14. He explains that true forgiveness goes beyond merely avoiding negative thoughts about those who have wronged us; it requires actively blessing and doing good to them. Bickle highlights the importance of addressing anger, pursuing reconciliation, and maintaining a positive communication style to restore and strengthen relationships. He encourages believers to be proactive in healing wounded relationships, especially within close personal connections, and to cultivate a culture of grace and affirmation in their interactions.
Careless Words
By David Wilkerson1AccountabilityThe Power of WordsPSA 19:14PRO 12:18PRO 18:21PRO 21:23MAT 12:36MAT 15:18LUK 6:45EPH 4:29COL 3:8JAS 1:26David Wilkerson emphasizes the weight of our words, warning that every idle word we speak is recorded and will be accounted for on the day of judgment. He shares a personal experience of feeling convicted after gossiping about a minister, realizing that even true words can cause harm and should not be shared without purpose. The sermon highlights the importance of heeding the Holy Spirit's guidance to refrain from speaking negatively about others, as our words have lasting consequences. Wilkerson encourages listeners to acknowledge their sins and seek healing through humility and repentance.
The Word That Was Not Said
By J.R. Miller0The Power of WordsEncouragement and AffirmationPSA 19:14PRO 12:18PRO 15:23PRO 16:24MAT 12:36EPH 4:29COL 4:61TH 5:11HEB 3:13JAS 4:17J.R. Miller emphasizes the significance of the words we fail to say, highlighting that many sins stem from inaction, particularly in our speech. He urges believers to confess the things left undone, especially the kind and encouraging words that could uplift others. Miller reflects on the pain caused by unspoken affirmations and the moral cowardice that prevents us from defending our loved ones or expressing our affection. He calls for a more open expression of love and appreciation, warning that withholding such words can lead to deep emotional wounds. Ultimately, he encourages us to cultivate a habit of speaking words of encouragement and love while we still have the chance.
Believing With All Your Heart
By Erlo Stegen0Total SurrenderThe Power of WordsPSA 64:3PRO 12:18ACT 8:36ROM 6:8GAL 5:24Erlo Stegen emphasizes the necessity of believing with all one's heart for baptism, illustrating that partial commitment to Christ can lead to spiritual downfall, much like a man who sold a house but retained ownership of a single nail, which ultimately caused him trouble. He stresses that Jesus demands total surrender, warning against the dangers of a divided heart and the destructive power of the tongue, which can inflict deep wounds. Stegen encourages believers to reckon themselves dead to sin and alive in Christ, highlighting the importance of self-examination and repentance before preaching to others. He concludes that baptism symbolizes this death to sin and new life in Christ, urging believers to fully embrace their identity in Him.
A Matter of Life and Death!
By Theodore Epp0Controlling the TongueThe Power of WordsPSA 19:14PRO 10:19PRO 12:18PRO 15:1PRO 18:21PRO 21:23MAT 12:36EPH 4:29COL 4:6JAS 3:1Theodore Epp emphasizes the profound impact of our words in his sermon 'A Matter of Life and Death!', drawing parallels between fire and the tongue. He illustrates how words can hurt deeply, spread quickly, and consume lives if left unchecked, much like a fire. Epp warns that a single bitter word can lead to irreparable damage, and encourages believers to use their tongues wisely to avoid causing harm to others. He highlights the biblical truth that the power of life and death lies in our speech, urging Christians to be mindful of their words to prevent spreading gossip and negativity.
'God Is Faithful'
By Samuel Logan Brengle0FaithfulnessSelf-ExaminationPSA 12:4PRO 12:18MAT 25:21LUK 16:101CO 11:31EPH 5:15COL 3:23JAS 3:51PE 4:103JN 1:5Samuel Logan Brengle emphasizes the importance of faithfulness in all aspects of life, urging self-examination and accountability before God. He reflects on Jesus' teaching that being faithful in small matters is crucial, as it reflects our character in larger responsibilities. Brengle challenges listeners to consider their faithfulness in finances, time management, speech, and personal conduct, reminding them that every action is observed by God. He encourages a life lived in God's sight, aiming to please Him in all things, and concludes with the promise of divine reward for those who are faithful. The sermon serves as a call to integrity and diligence in our daily lives.
The Home Conversation
By J.R. Miller0Home LifeThe Power of WordsPRO 12:18PRO 15:1PRO 16:24PRO 18:21PRO 25:11MAT 12:36EPH 4:29EPH 5:4COL 4:6JAS 1:19J.R. Miller emphasizes the critical role of conversation in the home, arguing that while families invest in physical comforts and education, they often neglect the power of their words. He highlights the need for loving, thoughtful speech to foster a nurturing environment, warning against the destructive nature of harsh words and strife. Miller calls for families to cultivate enriching conversations that inspire and educate, particularly during shared meals, to create a warm and uplifting atmosphere. He stresses that the quality of home conversation can significantly influence the character and relationships within the family. Ultimately, he encourages families to be intentional about their speech, aiming for kindness and thoughtfulness in every interaction.
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
18 There is that babbleth like the thrusts of a sword, But the tongue of the wise is healing. The second (cf. Pro 11:24) of the proverbs beginning with ישׁ. The verb בּטה (בּטא), peculiar to the Hebr., which in the modern Hebr. generally means "to speak out" (מבטא in the grammar: the pronunciation) (according to which the lxx, Syr., and Targ. translate it by אמר), means in biblical Hebr., especially with reference to the binding of oneself by an oath (Lev 5:4), and to solemn protestations (Num 30:7, Num 30:9, according to which Jerome, promittit): to utter incautiously in words, to speak without thought and at random, referred erroneously by Gesenius to the R. בט, to be hollow, probably a word imitative of the sound, like the Greek βατταρίζειν, to stammer, and βαττολογεῖν, to babble, which the lexicographers refer to a talkative person of the name of Βάττος, as our "salbadern" [= to talk foolishly] owes its origin to one Jenaer Bader on the Saal. Theod. and the Graec. Venet. give the false reading בּוטח (πεποιθώς). כּמדקרות חרב stands loco accusativi, the כּ being regarded as a noun: (effutiens verba) quae sunt instar confossionum gladii (Fl.). We also call such a man, who bridles his loquacity neither by reflection nor moderates it by indulgent reference to his fellow-men, a Schwertmaul (sword-mouth) or a Schandmaul (a mouth of shame = slanderer), and say that he has a tongue like a sword. But on the other hand, the tongue of the wise, which is in itself pure gentleness and a comfort to others, since, far from wounding, rather, by means of comforting, supporting, directing exhortation, exercises a soothing an calming influence. Regarding רפא, whence מרפּא, Dietrich in Gesenius' Lex. is right. The root-meaning of the verb רפא (cognate רפה, to be loose, Hiph. to let go, Hithpa. Pro 18:9, to show oneself slothful) is, as the Arab. kindred word rafâ, rafa, raf, rawf (râf) shows, that of stilling, softening, soothing, whence arises the meaning of healing (for which the Arab. has ṭabb and 'alkh); the meaning to repair, to mend, which the Arab. rafâ and rafa have, does not stand in a prior relation to to heal, as might appear from Job 13:4, but is a specializing of the general idea of reficere lying in mitigare, just as the patcher is called ἀκέστρια = ἠπήτρια, (Note: Whether ῥάπτειν, explained neither by Curtius nor by Flick, stands in a relation to it, we leave out of view.) from ἀκέομαι, which means equally to still and to heal. Since thus in רפא the meanings of mitigating and of healing are involved, it is plain that מרפא, as it means healing (the remedy) and at the same time (cf. θεραπεία, Rev 22:2) the preservation of health, Pro 4:22; Pro 6:15; Pro 16:24; Pro 29:1, so also may mean mildness (here and Pro 15:4), tranquillity (Pro 14:30; Ecc 10:4, calm patience in contrast to violent passion), and refreshing (Pro 13:17). Oetinger and Hitzig translate here "medicine;" our translation, "healing (the means of healing)," is not essentially different from it.
Jamieson-Fausset-Brown Bible Commentary
speaketh--literally, "speaketh hastily," or indiscreetly (Psa 106:33), as an angry man retorts harsh and provoking invectives. tongue . . . health--by soothing and gentle language.
John Gill Bible Commentary
There is that speaketh like the piercings of a sword,.... Whose words are like sharp swords, cutting, wounding, dividing, killing; see Psa 57:4; such are the words of false witnesses, who by their false testimonies and perjuries are as guilty of the murder of men as cutthroats; such are the words of slanderers, backbiters, and talebearers, who grieve the innocent, wound their characters, destroy their good name and credit, and separate chief friends; and such are the words of antichrist, who looks like a lamb, but speaks like a dragon, Rev 13:11; but the tongue of the wise is health; or "healing" (e); by giving a faithful testimony which sets matters right; by clearing and defending the character of those who are falsely accused and wrongfully charged; by making up differences, and reconciling persons at variance through the detracting and lying insinuations of others; and by speaking comfortable, cheerful, and refreshing words to the injured and abused; especially the tongue of a wise minister of the Gospel is health, or healing, to wounded souls, to whom he ministers the Gospel of the grace of God, which directs to Christ for healing, peace, pardon, righteousness, and eternal life. (e) "medicinae", Junius & Tremellius; "medicina", Piscator, Cocceius; "sanatio", Michaelis; "sanatrix", Schultens.
Matthew Henry Bible Commentary
The tongue is death or life, poison or medicine, as it is used. 1. There are words that are cutting and killing, that are like the piercings of a sword. Opprobrious words grieve the spirits of those to whom they are spoken, and cut them to the heart. Slanders, like a sword, wound the reputation of those of whom they are uttered, and perhaps incurably. Whisperings and evil surmises, like a sword, divide and cut asunder the bounds of love and friendship, and separate those that have been dearest to each other. 2. There are words that are curing and healing: The tongue of the wise is health, closing up those wounds which the backbiting tongue had given, making all whole again, restoring peace, and accommodating matters in variance and persuading to reconciliation. Wisdom will find out proper remedies against the mischiefs that are made by detraction and evil-speaking.