I will take heed to my ways, that I sin not with my tongue: I will keep my mouth with a bridle, while the wicked is before me—Psa. 39:1. 

Probably every person of experience will fully agree with the statement that the tongue is potent in its influence beyond any other member of the body, for either good or evil. Experience teaches also that with the vast majority it is easier to control any other organ than the tongue. So skillful a servant is it that every ambition and passion and inclination of the fallen nature seeks to use it as a servant or channel for evil. It requires, therefore, on the part of the Christian, increased vigilance, wisdom and care so as to govern this member of his body and bring it into subjection to the new mind in Christ, that it shall be, not a hindrance to himself or to others, but, on the contrary, a help in our narrow way—Z '97, 156 (R 2156). 

Those who lack secretiveness are liable to sin with their tongues, uttering things unjust to God, themselves or others. Even those who have a large degree of secretiveness are not wholly free from this wrong. For both classes, especially the former, it is necessary to take heed to their dispositions, thoughts, motives, words, acts, surroundings and the influences operating upon them, in order to say the right thing and to avoid saying the wrong thing. God's people at all times must seek to control their tongues; and especially must they do this when in the presence of the wicked, who will pervert their words with selfish intent and wicked design, as all history proves—P '36, 110. 

Parallel passages: Psa. 10:7; 12:3, 4; 15:1-3; 37:30; 141:3; 34:13; Job 38:2; 16:5; 27:4; Prov. 10:11, 13, 19-21, 31, 32; 11:12-14; 12:14-23; 13:2, 3; 14:3; 15:1, 2, 4, 7, 14, 23, 26, 28; 16:21-24; 17:7, 27, 28; 18:6, 7, 13; 29:11, 20; Eccles. 5:3, 7; Amos 5:13; Zech. 8:16; Matt. 12:37; Luke 6:45; Eph. 4:22, 25, 29; Col. 4:6; Jas. 1:19, 26; 3:2, 13; Rev. 14:5. 

Hymns: 183, 130, 277, 150, 1, 116, 260. 

Poems of Dawn, 273: Three Gates of Gold. 

Tower Reading: Z '11, 126 (R 4804). 

Questions: What were this week's experiences in line with this text? What were the circumstances? What were the results? 


LET every thought thy lips would utter pass three 

gates of gold,— 

But, if through these it fails to pass, then let it not 

be told; 

And o'er each gate in silver letters written thou wilt 


Above the first one, "Is it true?" the second, "Is it kind?" 

And "Is it necessary?" o'er the third one and the 


Then guard thy thoughts, let none escape, save those 

these gates have passed! 


"I will take heed to my ways, that I sin not with my tongue; I will keep my mouth with a bridle while the wicked is before me."—Psa. 39:1

OUR general thoughts have much to do with our language, our general conversation. Whoever, therefore, possesses a proper control of his heart, will govern himself in every sense of the word. If our ways please the Lord, if our ways are ways of righteousness, then out of the abundance of the heart the mouth will speak to the edification of the hearer. The ways being right, the utterances will be right. People generally love themselves and avoid saying anything bitter, unkind, about themselves. But the man who hates his neighbors will have very little difficulty in saying something bitter or unkind of them. 

Though the tongue is one of the most useful members, yet it is necessary to put a bridle, a restraint, a controlling influence upon it. With the tongue we may honor our God or we may blaspheme him. When in the presence of the wicked, we need to be still more on guard than with the righteous; for with the former the tendencies and thoughts are toward evil. When with the wicked or in their presence we are in contact with a degrading influence. At such times, some of sympathetic disposition may find special difficulty in bridling their tongues; but it is better to do so than to speak of even good things to the wicked, as we would feel at liberty to do with the righteous. The Lord has suggested, "Cast not your pearls before swine, … lest they turn again and rend you." 

Besides the evilly inclined of the world there is another class Scripturally called the wicked; namely, people who have a knowledge of the Lord, but who take their stand in opposition to him. Judas was of this class. So there are about us those who are in an adverse attitude. None seem to be so cynical as those who have been partakers of the Holy Spirit, but who have turned their backs upon "the Way, the Truth and the Life." Such seem to be more wicked than others in that they are in a more reprehensible attitude. No matter how careful we are, these will distort our words and assert that we have said something that we have not said. 

The warning of the Scriptures is not against the tongue itself, but against the power we exercise against others by the use of our tongues. Probably every person of experience will fully agree with the statement that the tongue is potent in its influence beyond any other member of the body, for either good or evil. 


As the bit in the horse's mouth will control his strength; and as the small rudder of a vessel will direct its course; so the tongue, and the pen, its representative, may influence large numbers of people for good or ill. How important, therefore, is the tongue! And how much more frequently do we find it employed as an agency for evil than for good; to pull down rather than to build up the faith; to implant seeds of discord and discontent rather than those which will produce righteousness and peace! While this is specially true in the worldly, it is also true among God's people; and each should remember that to some extent he is a teacher, and day by day is either forwarding or hindering the cause of truth, righteousness and peace. 

In the unregenerate world the tongue is a "fire" causing no end of burning of wrath, envy, hatred, strife and everything that defiles the entire body, stimulating all the fallen passions and desires. No wonder the Apostle declares that, figuratively, the tongue is set on fire of gehenna—the Second Death. Its burning tends to bring, not only its owner, but others to destruction. 

As imperfect beings we may not always be perfect in word and deed. Despite our best endeavors we sometimes err in word as well as in deed; yet the perfect mastery of our words and our ways is to be sought by vigilant and faithful effort. But, nevertheless, for every idle word we must give an account in this our day of Judgment. 


If, in the daily scrutiny of our ways, which is the duty of every Christian, we discover that our words have in any way been dishonoring to the Lord, we should remember that, "If any man sin, we have an Advocate with the Father, Jesus Christ, the righteous" (I John 2:1); and in the name of our Advocate we may approach the throne of grace. There we may explain to our Heavenly Father our realization of our error, our deep regret at our failure to honor his name and his cause by a holy walk and conversation, and humbly request that the sin be not laid to our charge; but that it may be blotted out by his gracious provision for our cleansing, through Christ, humbly acknowledging that in his precious blood is all our hope and trust. 

Thus we should render up our account for every idle word; and by our words of repentance, supplemented by the merit of Christ applied by faith, shall we be acquitted. Otherwise, the idle words dishonoring to the Lord, will stand against us and condemn us, and we shall be obliged to suffer the consequences. The first consequence will be self-injury, for every evil thought or word indulged hardens the character and inclines it the more toward unrighteousness. The second consequence is that by setting a bad example to others we stir up evil in them. "A soft answer turneth away wrath; but grievous words stir up anger." (Prov. 15:1.) Thus, as the result of unwise or unkind words, we may stir up about us difficulties which will become agents of retributive Justice to teach us the lesson of self-control and consideration for the feelings and opinions of others. 

It is often the case that the Lord (or the Devil) is blamed for sending trials, which are simply the natural results of our own mistakes. Those who fail to locate the root of the matter (in themselves) pray in vain for the Lord to remove miraculously what they themselves could obviate by obedience to the Word and vigorous self-discipline. "If we would judge [and correct] ourselves, we should not be judged; but when we are judged, we are chastened of the Lord [largely by the experiences through which our own faults put us], that we should not be condemned with the world."—I Cor. 11:31, 32. 


But even should it be admitted that the difficulties are not directly caused by God or by the Devil ("Every man is tempted [tried] when he is drawn away by his own lusts [desires] and enticed"), the natural tendency is to blame some one else, and to think that our lack of patience, our hasty word or act, was the fault of another. How many deceive and encourage themselves with the thought, "If everybody else had as reasonable and generous a nature as I have, our family or Church gathering or community would be a veritable heaven upon earth!" Beloved, let us examine ourselves, let us be very humble lest the thoughts of self-congratulation and self-satisfaction which we may consider in our hearts, even if we do not utter them aloud, bring our condemnation. 

"If ye love them which love you, what thank have ye? For sinners also love those that love them. And if ye do good to them which do good to you, what thank have ye [what merit is there in it]? (Luke 6:32, 33.) It is only when we "endure grief, suffering wrongfully," that our suffering is acceptable to God as a sacrifice of sweet incense. "What glory is it if, when ye be buffeted for your faults, ye take it patiently? but if, when ye do well and suffer for it, ye take it patiently, this is acceptable to God; for even hereunto were ye called." (I Pet. 2:19-21.) Beloved, let us see to it that our sufferings are for righteousness' sake only, and let us not charge God or our neighbors for tribulations resulting from the indulgence of our own inherited or cultivated faults. 

In view of the fact that we now stand before the bar of Judgment, which, if we are truly the Lord's people, we will endeavor more and more fully to realize, "What manner of persons ought we to be in all holy conversation and godliness?" (2 Pet. 3:11.) Godlikeness certainly cannot include any harmful gossip, any unclean or unholy conversation, any disloyal or rebellious words. Let us remember daily to settle our accounts with the Lord, to make sure that no record of idle words not repented of, and, consequently, unforgiven, stands against us. "Let your conversation be as becometh the Gospel of Christ." 


"Whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are lovely, whatsoever things are of good report, if there be any virtue and if there be any praise, think on these things." (Phil. 1:27; 4:8.) Thus out of the good treasure of the heart we shall speak the words of truth and soberness, and honor our Lord by a godly walk and conversation, subduing the tendencies of our fallen nature, and "having our conversation honest among the Gentiles; that whereas they speak against you as evil-doers, they may, by your good works which they shall behold, glorify God in the day of visitation."—I Pet. 2:12. 

If daily we render up our accounts to God and seek his grace for greater overcoming power with each succeeding day, we shall be acquitted in judgment and stand approved before God, through Christ, having the testimony of his Holy Spirit with our spirits that we are pleasing and acceptable to him. So, dear brethren, let us "take heed to our ways, that we sin not with our tongues." (Psa. 39:1.) There is nothing that is of so powerful an influence as the tongue. The influence of a good word, a good thought, may become world-wide; an evil thought, an evil word, may also extend its influence to the end of the world.