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Last Updated on : Saturday, October 11, 2014

 

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Be Ye Transformed

Meditation

Book Contents spacer
Volume 1
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  1 2 3 4 5 6 7 8 9 10 11 12 13 14 15  

Preface

  16 17 18 19 20 21 22 23 24 25 26 27 28 29 30  
    31 32 33 34 35                      

Numbers above are from the numbered title list on the Content page for this book

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Thy Speech Bewrayeth Thee


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"If any man among you SEEM to be religious, and bridleth not his tongue, that man's religion is VAIN" (Jam. 1:26).

 

The Scriptures have much to say about our speech. The importance of its relation to the way of life or the way of death could hardly be over-emphasized. The Spirit through Solomon declared (Prov. 18:21):

"Life and death are in the power of the tongue."

 

By the medium of speech, Eve was persuaded to transgress the law of God. By the same medium, countless since have been deceived into the way of death. By it, too, many have been led into the way of Truth and Life.

And not only is our course directed by the influence of speech from without, but our own faithful or unfaithful use of this great power will determine our eternal destiny, for here is the key to a man's character and heart. Jesus said:

"Out of the abundance of the heart the mouth speaketh."

 

If the Truth is uppermost in our hearts, it will be uppermost in our speech. We all know brethren and sisters of whom this is true, and we know brethren and sisters of whom it is not true. Here is one of the most searching tests as to whether we truly are "in the Faith." Of course, some talk a lot about the Truth who do not have the true spirit of the Truth -- talking is not everything -- but we can be sure that those whose conversation is always about other things are certainly not "in the Faith."

And it is not just the subject matter of our conversation that determines our heart -- it is the spirit and character. The Truth can be used in conversation as an instrument of abuse and antagonism to gratify pride and the perverse, evil reactions of the flesh within us. Solomon says:

"There is that speaketh like the piercing of a sword, but the tongue of the wise is health" (Prov. 12:18).

 

We know, of course, that the pure Spirit-Word is sharper and more piercing than any sword, but it must be wielded in meekness and wisdom and love to purge and purify, but not to condemn and destroy:

"If a man be overtaken in a fault, restore such an one in the spirit of meekness, considering thyself, lest thou also be tempted" (Gal. 6:1).

 

And again (2 Tim. 2:24-25):

"The servant of the Lord MUST NOT STRIVE, but be gentle unto all men, patient, in meekness instructing those that oppose themselves."

"Speak evil of no man, but be gentle, showing ALL meekness unto ALL men" (Tit. 3:2).

 

The supreme importance of the proper control and use of the tongue is vividly illustrated by Jesus' solemn declaration:

"By thy words thou shalt be justifted, and by thy words thou shalt be condemned" (Matt. 13:37).

 

And David says in Psalm 34:12-13:

"What man is he that desireth lffe? Keep thy tongue from evil and thy lips firom speaking guile."

 

James' short epistle devotes a whole chapter to the power of the tongue -- to what a tremendous influence it wields, and how difficult it is to control. It is among those things of which Jesus says:

"With man it is impossible, but with God, all things are possible."

 

In this matter, we must confess our helplessness, and earnestly seek God's help. James says (3:2):

"If a man offend not in word, the same is a perfect man and able to bridle the whole body."

 

If we can learn to control our tongue, we can overcome and control all. James remarks that the same tongue will pour forth blessing and cursing -- blessing God with a great show of reverence and love and then turning around and cursing men, whom God hath made in His own image and all of whom He would desire to have taught and led in the loving way of life and Truth.

It is the lesson of the unmerciful debtor, and we all need to take it to heart. Who are we -- weak, sinful creatures dependent upon God's love and mercy -- who are we to take it upon ourselves to berate and condemn others? It is a natural, evil tendency of the flesh to criticize and find fault. James searchingly and decisively sums up the vital importance of our speech when he says (1:26):

"If any man among you SEEMETH to be religious, and bridleth not his tongue, THAT MAN'S RELIGION IS VAIN."

 

The Scripture gives much detailed instruction regarding this essential bridling of the tongue. Let us consider this instruction together, and then all search our hearts to see whether by failure to properly use and control this member we are making our religion vain. The Scriptures refer to at least twenty different aspects of the use of the tongue in which we can manifest the vanity of our religion. Some -- such as lying -- we may at first glance feel constitute no problem or danger as regards the brethren of Christ, but if we look into each more deeply -- remembering how the law of Christ searched right down into the dark and sometimes unsuspected roots of our inmost thoughts and motives -- we shall realize that all are matters of real concern for each of us. As James says, in alerting us to the dangers of the evil motions of the flesh within us:

"Do you think that the Scripture saith in vain, The spirit that dwelleth in us lusteth to envy" (Jam. 4:5)?

 

Take then, this matter of lying. Paul says, speaking of the new man, created after God in righteousness and true holiness:

"Wherefore putting away lying, speak every man truth with his neighbor" (Eph. 4:26).

 

Jesus promised in Matthew 5 that the pure in heart, and they alone, should see God. The Spirit through Jeremiah declares that the natural heart of man is deceitful above all things. Any deceit is lying. The purifying of the heart is a life long task. Who of us can say we have never shunned to declare the whole truth, regardless of embarrassment or personal disadvantage? Surely none of us who have embraced the Truth would consciously tell a lie, but how easy to keep silent or cover up a mistake or give an incorrect impression, or allow a misunderstanding rather than openly face the consequences with a fearless purity of heart!

The full stature of the perfect man in Christ Jesus is an infinitely high ideal. Blessed are the pure -- the completely, guilelessly pure -- in heart, for they alone shall see God.

Evil speaking, backbiting, and talebearing comprise another manifestation of the evil of the flesh that finds vent through the tongue -- a very common evil that only the power of the Spirit can control. Unless we are constantly careful, and unless we are purely motivated by love and the mind of the Spirit, we shall find that much of our conversation about others, when honestly evaluated by divine standards, comes under the heading of gossip and backbiting.

True, there are times when it is necessary to speak of the faults of others. But unless it is truly necessary, and done in the scriptural way, and in the proper scriptural spirit, we are running a grave risk of divine condemnation. The Spirit through Solomon declares:

"The words of a talebearer are wounds and they go down into the innermost parts of the belly" (Prov. 26:22).

 

The immediate reaction of the flesh, on reading this passage, is to be struck with how remarkably it fits someone else. But let us, for the time being, curb this evil reaction and consider how remarkably they fit ourselves -- how many times we have allowed the natural malice, of which we all have a share, to lead us into this flesh-gratifying sin. "The words of a talebearer are as dainty morsels" -- how searchingly true this divine analysis!

The way of the Truth is the way of love -- in all relationships. If our feeling toward our brethren and sisters is not pure love, regardless of their faults and weaknesses, then we ourselves are not the children of God, but are of the world. Love is kindness and gentleness and a desire to help and strengthen. Solomon records again (Prov. 17:9):

"He that covereth a transgression seeketh love, but he that repeateth a matter separateth very friends."

 

This does not mean a glossing over or condoning of what is wrong, but a proper, pure-hearted, sympathetic, loving approach with a desire to build up. Let us take heed that we do not stand at the judgment seat exposed before all as what Paul describes as "tattlers and busybodies" (1 Tim. 5:13). It is a very easy and common sin. "Speak evil of no man" is the command. Even in our proclaiming of the Truth, let us take heed. We are not judges or executioners, but humble messengers with good tidings of light and love and divine compassion and long suffering.

* * *

 

Foolish talking is another universal failing of the flesh. "Foolish talking and jesting," says the apostle, are "not convenient" -- not fitting -- not in harmony with the holiness and solemnity and beauty of our calling.

It is sometimes hard for us to see the point in this, especially if we are young. It seems a crabbed and sour outlook. Joking seems so harmless and good-natured and pleasant. But as the mind grows in spiritual values, light, foolish talking is seen to be empty and shallow and false. The real, abiding joy of the Spirit is gradually realized to be deep and permanent, while humor is so transitory, and basically unsatisfying, with no lasting power. How well is it summed up in Ecclesiastes!

"Sorrow is better than laughter: for by the sadness of the countenance the heart is made better."

"The heart of the wise is in the house of mourning, but the heart of fools is in the house of mirth."

"It is better to hear the rebuke of the wise than for a man to hear the song of fools."

"For as the crackling of thorns under a pot, so is the laughter of the fool: this also is vanity" (Ecc. 7:3-6).

 

* * *

 

For God's children there is never any place for angry words:

"Let ALL bitterness, wrath, anger, clamor, be put away from you, and be ye kind" (Eph. 4:31-32). Solomon says (Ecc. 7:9):

"Anger resteth in the bosom of fools."

 

An angry parent cannot be creating a godly child, for godliness is self-control and anger is an immature lack of self control. How can we be teaching what we are denying by our actions? Do we realize the seriousness of angry words? Jesus clearly warns us (Matt. 5:22):

"Whosoever shall say, Thou fool, shall be in danger of Gehenna fire."

 

In the final twenty-one verses of the book of wisdom's way entitled Proverbs, there is a description of the ideal woman the ideal wife -- her price far above rubies. This beautiful picture is both literal and spiritual. In its fullest sense it represents the Bride, the Lamb's wife, and as such it has a message for all who aspire to membership in that glorious community. Verse 26 says:

"She openeth her mouth with wisdom; and in her tongue is the law of kindness."

 

"In her tongue is the law of kindness." At all times and under all circumstances, otherwise it would be meaningless.

Here is the essence of ideal womanhood.

* * *

 

Some more than others, but all of us quite often, are guilty of the fleshly folly of just plain talking too much:

"In the multitude of words, there wanteth not sin."

 

This is bound to be true, for a loose tongue cannot be a carefully disciplined tongue. It is the sign of a shallow mind:

"A fool's voice is known by multitude of words" (Ecc. 5:3).

 

Let us, when we find ourselves chattering, remind ourselves that we are manifesting our folly, and sinning before God. Of those who aspire to the eternal joys of fellowship with Him, He requires constant reverence and circumspection:

"God is in heaven, and thou upon earth: therefore let thy words be few" (Ecc. 5:2).

 

Jesus warned, regarding a similar abuse of the tongue:

"Every idle word that men shall speak, they shall give account thereof in the day of judgment" (Matt. 12:36).

Some, feeling this to be "an hard saying," have tried to change its meaning by interpreting "idle" as "evil," but when we look honestly into the true meaning of the word, we find it does really mean "idle "-- "vain" -- "profitless" -- and it is a sober warning against a very common weakness. The mind of the Spirit is a consistent way of life, and idle, profitless words are no part of that way. The Proverbs express the issue with striking plainness (13:3):

"He that keepeth his mouth, keepeth his life, but he that openeth wide his lips shall have destruction."

 

There is a related error of which the Scriptures speak -- the tendency to let talking and proposing take the place of working and accomplishing:

"In all labour there is profit, but the talk of the lips tendeth only to penury" (Prov. 14:23).

 

This is equally true in the spiritual as in the natural. It is so easy to wish and to propose and to discuss, but the persistent and consistent effort that is required to get things done does not come so readily and easily to natural man.

* * *

 

Proud-talking is especially offensive to God:

"In the mouth of the foolish is a rod of pride" (Prov. 14:3).

 

Anything we say that is intended, directly or indirectly, to reflect credit upon ourselves and to impress others, is a form of this folly. If we honestly examine our conversation, we shall find that this is often the motive of our remarks even though, unless we stop to think especially about it, we are hardly conscious of any such motive. The pride of the flesh is so ingrained that it colors our speech without any conscious effort.

In fact, any talk about ourselves unless it has a specific and necessary purpose, comes in this general category. Let us beware of the natural tendency to make ourselves and our affairs the center of conversation.

The ungodly say (Psa. 12:4):

"With our tongues will we prevail: our lips are our own. Who is lord over us?"

 

If we allow our conversation to follow our natural inclinations, and do not consciously bridle our tongue according to the instruction of the Spirit, we are in practice adopting this proud foolishness of the ungodly, and denying our subjection to any control.

* * *

 

There is another weakness of the tongue of which we find sad examples in Scriptures, even in righteous men. Proverbs 29:20 says:

"Seest thou a man that is hasty in his words? There is more hope of a fool than of him."

 

To be habitually hasty of speech -- rashly blurting out the first reaction of the flesh, in excitement or annoyance -- is truly hopeless, but none are entirely free from this danger.

The great example here, of course, is Moses, the meekest of men, who -- under great provocation -- spoke hastily and inadvisedly with his lips, and was as a result denied his life's crowning desire. The quick sharp retort is usually regretted, but it can never be recalled, therefore:

"The heart of the wise studieth to answer, but the mouth of the wicked poureth out evil things" (Prov. 15:28).

 

And James solemnly counsels (1:19):

"Wherefore, my beloved brethren, let every man be swift to hear, slow to speak."

 

* * *

 

Contention is another abuse of the great power and privilege of speech. Paul says to Titus (3:9):

"Avoid contention, for it is unprofitable and vain."

 

And the wisdom of the Spirit in Proverbs tells us:

"A fool's lips enter into contention" (18:6).

 

Contentiousness is one of the basic natural evils of the flesh. See how children will squabble and quarrel over the most trivial things, just for the sake of squabbling. Paul told the Corinthians that strife among them proved they were still carnal and fleshly-minded spiritual infants. Any strife in an ecclesia indicates there is a wrong spirit on both sides, for the spiritually-minded will not be drawn into contention but will comport themselves with gentleness and meekness and love toward all. The Proverbs declare:

"It is an honor for a man to cease from strife."

 

There is indeed such a thing -- a noble and dignified and profitable thing -- as "contending earnestly for the Faith," but the spiritually wise will distinguish it from fleshly contention and the natural human spirit of contentiousness. Often, because of the deceptiveness of the flesh, contending for the Truth takes on the evil spirit of fleshly contention. In any difference of opinion we must be on guard against this subtle danger.

* * *

 

Peter says of Jesus, in warning against another misuse of the tongue (1 Pet. 2:23):

"When he was reviled, he reviled not again."

 

When, in his suffering, he was mocked and reviled, he did not retaliate, or allow it to disturb his peace in God, but he looked upon his revilers with pity and compassion and prayed for them, realizing that their evil spirit was only destroying themselves.

To revile is to address or speak of with abuse or contempt. We must take care that this spirit does not creep into our zeal against evil and sin. We are but Gospel messengers -- God alone is the Judge; He alone has the right to condemn.

* * *

 

The opposite of reviling is equally condemned in Scripture -- flattery. In fact the Scriptures speak much more vehemently against this than we would ever expect, and this should lead us to some searching thoughts on this matter -- as to why it is so evil, and wherein we are in danger of transgressing. The Spirit saith:

 

"A flattering mouth worketh ruin" (Prov. 26:28).

"Meddle not with him that flattereth with his lips" (Prov. 20:19).

"The Lord shall cut off all flattering lips" (Psa. 12:13).

"Their throat is an open sepulchre... they flatter with their tongue" (Psa. 5:9).

"He that blesseth his friend with a loud voice, rising early in the morning, it shall be accounted a curse to him" (Prov. 27:14).

 

To flatter is to praise with a view of gratifying pride, in order to seek some advantage. It is very common in the world, in business and in social intercourse, and is considered part of the necessary apparatus for gaining our ends with people. But God hates it, because it is false and hypocritical and it caters to the pride of the flesh. It is directly opposed to the divine principles of sincerity and the humbling of the flesh.

If we are not careful, we shall often slip into it, for it is very easy and pleasant and has present advantage, and seems to make things easier without apparently doing harm. But let us remember that it is false, and God hates it. We must get the pure, high viewpoint of the Spirit.

* * *

 

On another point, the Spirit warns (Prov. 27:2):

"Let another man praise thee, and not thine own mouth."

 

If we do not set a spiritual guard upon our lips, we shall find that much of our conversation is subtly flavored with the element of self-praise, self-commendation, and self-glory.

We instinctively seek to impress others. If not by direct boasting, then by little casual hints and references, we try to make sure others get to know all the "good" or "clever" things we have done.

If we could have a recording of our day's conversation, and then carefully study it over at the end of the day in the light of God's Word, what a sad show it would often make! -- How much chaff! How much worldliness! How much juvenile self-glory! How much foolishness! How much out of harmony with the pure, gentle mind of the Spirit!

* * *

 

The Proverbs are our guide in another matter concerning the tongue. How often we find our inner weaknesses mirrored and exposed by these searching Spirit-words!

"A fool uttereth all his mind, but a wise man keepeth it in till afterwards" (Prov. 29:11).

 

Who has not many times regretted his failure to remember these words of divine wisdom?

"Whoso keepeth his mouth and his tongue keepeth his soul from troubles."

 

There are some who seem to have no ability to keep anything to themselves; they must of necessity "utter all their mind." Let us take care we are not among them, for the weakness is much commoner than we are liable to suspect. Many never grow out of this habit of childhood.

* * *

 

Paul says, counselling against another evil (Eph. 4:29):

"Let no corrupt communication proceed out of your mouth."

 

Here again, let us not just take a shallow view and brush this off as a quite unnecessary caution in our case. True, we are happily free from the coarse and lewd conversation that seems to be the principal obsession of this degenerate, Sodom like generation.

But what constitutes a "corrupt communication" in God's sight? The contrast in this passage is:

"But that which is good to the use of edifying."

 

-- implying that what is not good to the use of edifying is corrupt. We are impressed again with the broad principle --

"Whatsoever is not of faith is sin" (Rom. 14:23).

 

Even among our words, there are no neutrals. Either we are consciously and purposely edifying, or we are corrupting and breaking down, whether it be intentional or not.

And what are we to do as to the "Filthy conversation of the wicked?" We must be ever on guard not to be drawn into the world's foolish talk, for it so often turns to filthiness or godlessness, and we find ourselves in a humiliating and compromised position as a part of their corrupt picture.

Even silence is hardly a sufficient witness, for chattering buffoons thoughtlessly take it for consent. Gently but very firmly we must make our abhorrence of corrupt communications clear.

* * *

 

On another aspect of the use of the tongue, Jesus says:

"Swear not at all... Let your communication be, yea, yea; nay, nay; for whatsoever is more than these cometh of evil" (Matt. 5:34).

 

Whatsoever is more than a simple yea and nay, cometh of evil. Any ritual or contrivance to make our statements seem more emphatic or trustworthy "cometh of evil." How does it? What does Jesus mean?

There is a deep lesson here, and a deep principle involved. Jesus in the early chapters of Matthew portrays the ideal of perfection:

"Be ye PERFECT, even as your Father in heaven is perfect."

 

Jesus sweeps away all oaths by making every word holy and pure, just as he swept away the shadowy sabbath by making every day holy and pure. A sabbath set apart implies common days that are not set apart. If every day is lived wholly unto God, what room is there for a sabbath?

"When that which is PERFECT is come, then that which is in part shall be done away."

 

So with our speech. There are no degrees of truthfulness. When Jesus put away oaths, he raised common every day speech to the high ideal of divine perfection.

"Let your yea be yea, and your nay, nay."

 

Picture a man whose every word is sober and pure and carefully weighed in the divine balance before utterance -- a man whose speech is patterned upon all the beautiful instructions of the Spirit. Would it not be incongruous and superfluous for such to bolster his word with an oath?

We must learn to speak as if every word were uttered upon a solemn oath before God. Though we fall far short, can we not see the infinitely desirable beauty of this ideal.

But some will say, "Has not God Himself confirmed His Word with an oath?" True. But we are not God. A different purpose is to be served, and a different principle applies. For one thing, God is not upon probation in the way of righteousness. God is not being trained regarding holiness of speech. For another, God is dealing with men -- the infinite with the finite -- and in gracious condescension gives them added assurance because of their weakness.

God's Word does not need an oath to make it sure. It is no surer with an oath than without, and the more clearly we can perceive this, the better God is pleased. We are told in Proverbs 30:5:

"EVERY WORD of God is pure (Revised Version: TRIED, PROVED TRUE)."

 

Consider how Jesus marvelled at the deep perception of the faith of the centurion (Matt. 8:8):

"SPEAK THE WORD ONLY, and my servant shall be healed."

 

-- the simple, pure, unattested word -- What faith! And Jesus' gentle rebuke to Thomas embodies the same principle:

"Blessed are they that have not seen, and yet have believed."

 

There is another aspect in which oaths are not fitting for men, that does not apply to God. Jesus says further:

"Swear not by heaven -- it is God's throne:
Nor earth -- it is God's foot stool;
Nor Jerusalem-it is God's city."

 

All is God's, and only God can swear by it. Puny man has nothing and is nothing. He dare not even swear by his own head, for he cannot even change the color of one single hair of that head, says Jesus. How vividly the Master emphasizes man's utter helplessness! Who is he to swear by anything, as if he could control it, or his own destiny? A passing vapor dust and ashes:

"Let your yea be yea; and your nay, nay; for whatsoever is more than these cometh of evil."

 

There is a further serious thought concerning this matter of oaths and yea and nay, into which we easily tend to slip through thoughtlessness. The world is full of subtle substitutes for oaths, so that the flesh may violate the spirit of the command while observing the letter.

If we examine all the common ejaculations of surprise, or excitement, or anger, or even just common emphasis, we shall usually find that they are disguised oaths, and concealed ways of taking God's Name in vain.

Consider such expressions as "Good gracious," "For pity's sake," "My Goodness," "For Goodness' sake," "Goodness knows."

If we have any doubt as to what these expressions mean, and where they are derived from, we need only to consult a dictionary -- Webster defines "Goodness knows" as "An exclamation equivalent to 'God only knows.'" Similarly we find many exclamations that parody curse words. "Dam," says Webster, is a euphemism for "damn." "Gee whiz" is patterned after "Jesus." "Golly," Webster tells us, is "a substitute for God."

Divinely acceptable use of the tongue is a far more serious and searching thing than we are apt to realize.

* * *

 

Murmuring next comes before our attention. It is very natural to complain, find fault, and be dissatisfied like spoiled children whenever things are not just exactly as we think we would like them to be. But do we realize that we are speaking against the love and providence of God?

Even small and passing annoyances and dissatisfactions are manifestations of carnal thinking and evidences of lack of any real faith, for the promise is (Rom. 8:28):

"ALL things work together for good to them that love God."

 

Either we believe that FULLY, or we do not believe it at all. There is no middle ground. How beautifully Job expresses the attitude of the spiritual mind:

"Shall we receive good at the hand of the Lord and shall we not receive evil?. ."

"Though He slay me, yet will I trust Him!"

 

We may feel that we could rise to this height in some great disaster, but often a more searching test of our character comes in the little daily disappointments that catch us off guard in our natural state when we are not heroically steeled for a great and showy display of patient resignation.

But let us remember that for murmuring under trials far heavier than we have to face, Israel (says Paul) were "destroyed of the destroyer," and this, he says, was an example for us. Therefore, let us:

"Do ALL things without murmurings" (Phil. 2:14).

 

* * *

 

Isaiah 29:13 expresses a complaint God had against Israel:

"This people draw near Me with their mouth, and with their lips do honor Me, but have removed their heart far from Me."

 

Lip-service. Are our heart and mind always fully with our lips in all our praise -- in all our singing of hymns and attending of meetings and breaking of bread and doing of daily readings? If our minds tend to wander, then it is only an offensive mechanical lip-service that we are offering to the Great Creator upon whom we depend for every breath.

It is so fatally easy to slip into this, especially in matters like meetings and hymn singing, that have the character of repetition and familiarity.

To the prophet Jeremiah, even in the midst of his Lamentations for the destruction of his people and desolation of the land, God's mercies were seen with marvel and awe, as "new every morning" (Lam. 3:23).

We must perceive the mercy of the Creator with the same continual freshness and vividness and give all our heart and soul to His service, or we, too, shall fall into the rut of lip service. The only way to keep our minds from wandering to other interests is not to have any other interests -- to shun everything that does not properly fit into that pattern.

* * *

 

Harsh words call for special mention -- not necessarily angry words, but just habitually, often thoughtlessly harsh words. The flesh is a harsh, coarse, irritable thing. Graciousness and gentleness do not come naturally. They are spiritual qualities.

Let us not make the sad mistake of thinking that contending for the Truth or raising children call for harsh words at any time. Gentle words can do the job much better, much more impressively, much more lastingly, and with much deeper and sweeter results in the recipient.

In both fields discipline is often required to maintain faithfulness, but harsh words are no fitting part of it. Harsh words are ALWAYS an ugly manifestation of our own innerflesh: we must face this fact if we hope for healthy results.

It is particularly on occasions requiring discipline that solemn, gentle, well-weighed, impressive, Spirit-guided words are so essential. Harshness can only shrivel and blight, and breed harshness in return.

The true meekness and gentleness of Christ must be consistent on all occasions if it is to be part of our real character and not a cloak of convenience.

"The words of a wise man's mouth are grace" (Ecc. 10:12).

 

True, Christ, as the mouthpiece of God, spoke scathing words of judgment that were Spirit-inspired, but we are not called to be so used and so inspired, and the pattern laid down for us is clear:

"Meekness toward all". . . "Speak evil of none."

 

Expose the whole, dark, worldwide fabric of sin and error in clear and unreserved terms, by the searching light of the Spirit Word -- keep carefully separate from it all in faithfulness to divine command -- but always in gentleness and mercy and hope, for who are we to pronounce another's judgment?

* * *

 

We have considered the many warnings and instructions concerning the spoken and written word (for the instructions apply equally to both). Let us in closing glance at its powers and benefits and beauties.

First we think of the Word of God.

"In the beginning was the Word."

"By the Word of the Lord were the heavens made."

 

And by that Word the gracious, glorious message of life and hope came to perishing man.

And in the fulness of times the Word was made flesh. All that marvelous message and purpose was focused in the Son of God:

"And we beheld his glory, the glory as of the only begotten of the Father, full of grace and truth. "

 

And when he began his ministry of love and sacrifice among men, those who heard him:

". . . Wondered at the gracious words that proceeded out of his mouth" (Lk. 4:22).

 

The Word of God is our great treasure -- able to make us wise unto salvation (2 Tim. 3:15). Counsel concerning preserving its integrity is solemn and frequent:

"Hold fast the form of sound words" (2 Tim. 1:13).

"To the law and to the testimony, if any speak not according to this Word, it is because there is no light in them" (Isa. 8:20).

"If any man speak, let him speak as the Oracles of God."

 

What a vast range of good is in the power of the tongue! Toward God -- praise, worship, thanksgiving, confession, intercession, entreaty. Toward man -- preaching, teaching, exhorting, comforting, encouraging, warning, and rebuke:

"The lips of the righteous feed many" (Prov. 10:21).

"The mouth of a righteous man is a well of life."

"Death, and life, are in the power of the tongue."

 

Let us then, with firm determination, make the words of the Psalmist our own:

"I am purposed that my mouth should not transgress. . .-

"I will take heed to my ways, that I sin not with my tongue . . ."

"I will keep my mouth with a bridle..."

"Set a watch, O Lord, before my mouth ... keep the door of my lips."


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