He who guards his mouth and tongue keeps his soul from distress. He who guardsThe phrase "He who guards" suggests an active, intentional effort to protect or watch over something valuable. In the Hebrew context, the word "guards" (שׁוֹמֵר, shomer) implies a vigilant, careful watch, akin to a watchman on a city wall. This vigilance is not passive but requires constant attention and discernment. In a spiritual sense, it calls believers to be mindful of their words, understanding that speech can either build up or tear down. The act of guarding is a proactive measure, emphasizing the importance of self-control and wisdom in communication. his mouth and tongue
The "mouth and tongue" are instruments of speech, and in the Hebrew tradition, they are often seen as powerful tools that can either bless or curse. The mouth (פֶּה, peh) and tongue (לָשׁוֹן, lashon) are frequently mentioned in Proverbs as sources of both wisdom and folly. Historically, the spoken word held immense power in ancient cultures, often seen as binding and irrevocable. This phrase underscores the dual nature of speech: it can be a source of life and encouragement or a weapon of destruction. The wise person understands the weight of their words and chooses them carefully, reflecting the heart's condition. keeps his soul
The word "keeps" (נֹצֵר, notser) conveys the idea of preserving or maintaining something in its intended state. The "soul" (נֶפֶשׁ, nephesh) in Hebrew thought encompasses the whole being, including one's life, emotions, and spiritual essence. By guarding one's speech, a person protects their inner self from harm. This protection is not merely physical but extends to emotional and spiritual well-being. The soul is seen as the seat of life, and its preservation is of utmost importance. The verse suggests that careful speech is integral to maintaining one's integrity and peace. from distress
"Distress" (צָרָה, tsarah) refers to trouble, adversity, or anguish. In the biblical context, distress often results from external pressures or internal turmoil. The verse implies that unguarded speech can lead to situations that cause such distress, whether through damaged relationships, misunderstandings, or personal guilt. By controlling one's words, a person can avoid unnecessary conflict and the resultant emotional or spiritual turmoil. This teaching aligns with the broader biblical principle that wisdom and self-control lead to peace and stability, both internally and in one's community. Persons / Places / Events 1. SolomonTraditionally attributed as the author of Proverbs, Solomon was the son of King David and known for his wisdom. His proverbs offer practical guidance for living a life that honors God. 2. IsraelThe nation to whom the Proverbs were originally given, representing God's chosen people who were to live according to His wisdom and commandments. 3. The Wise and the FoolishThroughout Proverbs, these two archetypes are used to contrast those who live by God's wisdom and those who reject it. Teaching Points Guarding Speech as a Spiritual DisciplineThe Hebrew word for "guards" (shamar) implies careful watching and protecting. As believers, we are called to be vigilant about our words, understanding their power to build up or tear down. The Connection Between Speech and the SoulThe verse highlights that controlling our speech is directly linked to the well-being of our soul. Reckless words can lead to personal distress and relational strife. Practical Steps for Guarding the TongueEngage in regular self-reflection and prayer, asking God for wisdom and self-control. Practice active listening and think before speaking, ensuring that words are edifying and truthful. The Role of the Holy SpiritRely on the Holy Spirit to guide and convict us in our speech, producing the fruit of self-control as part of our sanctification process. Bible Study Questions 1. How does the concept of "guarding" one's mouth relate to other areas of self-discipline in the Christian life? 2. In what ways can our words bring distress to our soul, and how can we prevent this from happening? 3. Reflect on a time when your words either positively or negatively impacted a situation. What did you learn from that experience? 4. How can the teachings of James 3:2-12 enhance our understanding of Proverbs 21:23? 5. What practical steps can you take this week to ensure that your speech aligns with biblical wisdom? Consider setting specific goals or accountability measures. Connections to Other Scriptures James 3:2-12This passage discusses the power of the tongue and the importance of controlling it, echoing the wisdom found in Proverbs about guarding one's speech. Matthew 12:36-37Jesus teaches about the accountability of our words, reinforcing the idea that what we say can have significant spiritual consequences. Psalm 141:3A prayer for God to set a guard over one's mouth, aligning with the proactive stance of guarding one's speech in Proverbs. People SolomonPlaces JerusalemTopics Adversities, Calamity, Guards, Keepeth, Keeping, Keeps, Mouth, Soul, Tongue, Trouble, Troubles, WatchDictionary of Bible Themes Proverbs 21:23 5193 tongue
5481 proverb
5547 speech, power of
5575 talk, idle
5868 gossip
5922 prudence
5934 restraint
8339 self-control
8493 watchfulness, believers Library Definition of Actual Grace
1. GENERAL NOTION OF GRACE.--The best way to arrive at a correct definition of actual grace is by the synthetic method. We therefore begin with the general notion of grace. Like "nature,"(3) grace (gratia, {GREEK SMALL LETTER CHI}{GREEK SMALL LETTER ALPHA WITH OXIA}{GREEK SMALL LETTER RHO}{GREEK SMALL LETTER IOTA}{GREEK SMALL LETTER FINAL SIGMA}) is a word of wide reach, used in a great variety of senses. Habert(4) enumerates no less than fourteen; which, however, may be reduced to four. a) Subjectively, …
Joseph Pohle—Grace, Actual and HabitualEpistle xxi. To Constantina Augusta .
To Constantina Augusta [1593] . Gregory to Constantina, &c. Almighty God, who holds in His right hand the heart of your Piety, both protects us through you and prepares for you rewards of eternal remuneration for temporal deeds. For I have learnt from the letters of the deacon Sabinianus my responsalis with what justice your Serenity is interested in the cause of the blessed Prince of the apostles Peter against certain persons who are proudly humble and feignedly kind. And I trust in the bounty …
Saint Gregory the Great—the Epistles of Saint Gregory the Great Epistle Cvi. To Syagrius, Ætherius, virgilius, and Desiderius, Bishops .
To Syagrius, Ætherius, Virgilius, and Desiderius, Bishops [65] . Gregory to Syagrius of Augustodunum (Autun), Etherius of Lugdunum (Lyons), Virgilius of Aretale (Arles), and Desiderius of Vienna (Vienne), bishops of Gaul. A paribus. Our Head, which is Christ, has to this end willed us to be His members, that through the bond of charity and faith He might make us one body in Himself. And to Him it befits us so to adhere in heart, that, since without Him we can be nothing, through Him we may …
Saint Gregory the Great—the Epistles of Saint Gregory the Great How the Slothful and the Hasty are to be Admonished.
(Admonition 16.) Differently to be admonished are the slothful and the hasty. For the former are to be persuaded not to lose, by putting it off, the good they have to do; but the latter are to be admonished lest, while they forestall the time of good deeds by inconsiderate haste, they change their meritorious character. To the slothful therefore it is to be intimated, that often, when we will not do at the right time what we can, before long, when we will, we cannot. For the very indolence of …
Leo the Great—Writings of Leo the Great How those are to be Admonished who Desire not the Things of Others, but Keep their Own; and those who Give of their Own, yet Seize
(Admonition 22.) Differently to be admonished are those who neither desire what belongs to others nor bestow what is their own, and those who give of what they have, and yet desist not from seizing on what belongs to others. Those who neither desire what belongs to others nor bestow what is their own are to be admonished to consider carefully that the earth out of which they are taken is common to all men, and therefore brings forth nourishment for all in common. Vainly, then, do those suppose …
Leo the Great—Writings of Leo the Great The Heavenly Footman; Or, a Description of the Man that Gets to Heaven:
TOGETHER WITH THE WAY HE RUNS IN, THE MARKS HE GOES BY; ALSO, SOME DIRECTIONS HOW TO RUN SO AS TO OBTAIN. 'And it came to pass, when they had brought them forth abroad, that he said, Escape for thy life; look not behind thee, neither stay thou in all the plain: escape to the mountain, lest thou be consumed.'--Genesis 19:17. London: Printed for John Marshall, at the Bible in Gracechurch Street, 1698. ADVERTISEMENT BY THE EDITOR. About forty years ago a gentleman, in whose company I had commenced my …
John Bunyan—The Works of John Bunyan Volumes 1-3 "And the Life. " How Christ is the Life.
This, as the former, being spoken indefinitely, may be universally taken, as relating both to such as are yet in the state of nature, and to such as are in the state of grace, and so may be considered in reference to both, and ground three points of truth, both in reference to the one, and in reference to the other; to wit, 1. That our case is such as we stand in need of his help, as being the Life. 2. That no other way but by him, can we get that supply of life, which we stand in need of, for he …
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life How Christ is the Way in General, "I am the Way. "
We come now to speak more particularly to the words; and, first, Of his being a way. Our design being to point at the way of use-making of Christ in all our necessities, straits, and difficulties which are in our way to heaven; and particularly to point out the way how believers should make use of Christ in all their particular exigencies; and so live by faith in him, walk in him, grow up in him, advance and march forward toward glory in him. It will not be amiss to speak of this fulness of Christ …
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life An Analysis of Augustin's Writings against the Donatists.
The object of this chapter is to present a rudimentary outline and summary of all that Augustin penned or spoke against those traditional North African Christians whom he was pleased to regard as schismatics. It will be arranged, so far as may be, in chronological order, following the dates suggested by the Benedictine edition. The necessary brevity precludes anything but a very meagre treatment of so considerable a theme. The writer takes no responsibility for the ecclesiological tenets of the …
St. Augustine—writings in connection with the donatist controversy. Paul's Departure and Crown;
OR, AN EXPOSITION UPON 2 TIM. IV. 6-8 ADVERTISEMENT BY THE EDITOR How great and glorious is the Christian's ultimate destiny--a kingdom and a crown! Surely it hath not entered into the heart of man to conceive what ear never heard, nor mortal eye ever saw? the mansions of the blest--the realms of glory--'a far more exceeding and eternal weight of glory.' For whom can so precious an inheritance be intended? How are those treated in this world who are entitled to so glorious, so exalted, so eternal, …
John Bunyan—The Works of John Bunyan Volumes 1-3 Proverbs
Many specimens of the so-called Wisdom Literature are preserved for us in the book of Proverbs, for its contents are by no means confined to what we call proverbs. The first nine chapters constitute a continuous discourse, almost in the manner of a sermon; and of the last two chapters, ch. xxx. is largely made up of enigmas, and xxxi. is in part a description of the good housewife. All, however, are rightly subsumed under the idea of wisdom, which to the Hebrew had always moral relations. The Hebrew …
John Edgar McFadyen—Introduction to the Old Testament Links Proverbs 21:23 NIVProverbs 21:23 NLTProverbs 21:23 ESVProverbs 21:23 NASBProverbs 21:23 KJV
Proverbs 21:23 Commentaries
Bible Hub |
