TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Psalms 34:11–22. His four-level outline is real structure in the source text, so it is rendered as structure.
David, in this latter part of the psalm, undertakes to teach children. Though a man of war, and anointed to be king, he did not think it below him; though now he had his head so full of cares and his hands of business, yet he could find heart and time to give good counsel to young people, from his own experience. It does not appear that he had now any children of his own, at least any that were grown up to a capacity of being taught; but, by divine inspiration, he instructs the children of his people. Those that were in years would not be taught by him, though he had offered them his service (Psa 32:8); but he had hopes that the tender branches will be more easily bent and that children and young people will be more tractable, and therefore he calls together a congregation of them (Psa 34:11): "Come, you children, that are now in your learning age, and are now to lay up a stock of knowledge which you must live upon all your days, you children that are foolish and ignorant, and need to be taught." Perhaps he intends especially those children whose parents neglected to instruct and catechise them; and it is as great a piece of charity to put those children to school whose parents are not in a capacity to teach them as to feed those children whose parents have not bread for them. Observe, 1. What he expects from them: "Hearken unto me, leave your play, lay by your toys, and hear what I have to say to you; not only give me the hearing, but observe and obey me." 2. What he undertakes to teach them - the fear of the Lord, inclusive of all the duties of religion. David was a famous musician, a statesman, a soldier; but he does not say to the children, "I will teach you to play on the harp, or to handle the sword or spear, or to draw the bow, or I will teach you the maxims of state policy;" but I will teach you the fear of the Lord, which is better than all arts and sciences, better than all burnt-offerings and sacrifices. That is it which we should be solicitous both to learn ourselves and to teach our children.
I.He supposes that we all aim to be happy (Psa 34:12):
What man is he that desireth life? that is, as it follows, not only to see many days, but to see good comfortable days. Non est vivere, sed valere, vita - It is not being, but well being, that constitutes life. It is asked, "Who wishes to live a long and pleasant life?" and it is easily answered, Who does not? Surely this must look further than time and this present world; for man's life on earth at best consists but of few days and those full of trouble. What man is he that would be eternally happy, that would see many days, as many as the days of heaven, that would see good in that world where all bliss is in perfection, without the least alloy? Who would see the good before him now, by faith and hope, and enjoy it shortly? Who would? Alas! very few have that in their thoughts. Most ask, Who will show us any good? But few ask, What shall we do to inherit eternal life? This question implies that there are some such.
II.He prescribes the true and only way to happiness both in this world and that to come, Psa 34:13, Psa 34:14.
Would we pass comfortably through this world, and out of the world, our constant care must be to keep a good conscience; and, in order to that,
1.We must learn to bridle our tongues, and be careful what we say, that we never speak amiss, to God's dishonour or our neighbours prejudice: Keep thy tongue from evil speaking, lying, and slandering. So great a way does this go in religion that, if any offend not in word, the same is a perfect man; and so little a way does religion go without this that of him who bridles not his tongue it is declared, His religion is vain.
2.We must be upright and sincere in every thing we say, and not double-tongued. Our words must be the indications of our minds; our lips must be kept from speaking guild either to God or man.
3.We must leave all our sins, and resolve we will have no more to do with them. We must depart from evil, from evil works and evil workers; from the sins others commit and which we have formerly allowed ourselves in.
4.It is not enough not to do hurt in the world, but we must study to be useful, and live to some purpose. We must not only depart from evil, but we must do good, good for ourselves, especially for our own souls, employing them well, furnishing them with a good treasure, and fitting them for another world; and, as we have ability and opportunity, we must do good to others also.
5.Since nothing is more contrary to that love which never fails (which is the summary both of law and gospel, both of grace and glory) than strife and contention, which bring confusion and every evil work, we must seek peace and pursue it; we must show a peaceable disposition, study the things that make for peace, do nothing to break the peace and to make mischief. If peace seem to flee from us, we must pursue it; follow peace with all men, spare no pains, no expense, to preserve and recover peace; be willing to deny ourselves a great deal, both in honour and interest, for peace' sake. These excellent directions in a way to life and good are transcribed into the New Testament and made part of our gospel duty, Pe1 3:10, Pe1 3:11. And, perhaps David, in warning us that we speak no guile, reflects upon his own sin in changing his behaviour. Those that truly repent of what they have done amiss will warn others to take heed of doing likewise.
III.He enforces these directions by setting before us the happiness of the godly in the love and favour of God and the miserable state of the wicked under his displeasure. Here are life and death, good and evil, the blessing and the curse, plainly stated before us, that we may choose life and live. See Isa 3:10, Isa 3:11.
1.Woe to the wicked, it shall be ill with them, however they may bless themselves in their own way.
(1.)God is against them, and then they cannot but be miserable. Sad is the case of that man who by his sin has made his Maker his enemy, his destroyer. The face of the Lord is against those that do evil, Psa 34:16. Sometimes God is said to turn his face from them (Jer 18:17), because they have forsaken him; here he is said to set his face against them, because they have fought against him; and most certainly God is able to out-face the most proud and daring sinners and can frown them into hell.
(2.)Ruin is before them; this will follow of course if God be against them, for he is able both to kill and to cast into hell.
[1.]The land of the living shall be no place for them nor theirs. When God sets his face against them he will not only cut them off, but cut off the remembrance of them; when they are alive he will bury them in obscurity, when they are dead he will bury them in oblivion. He will root out their posterity, by whom they would be remembered. He will pour disgrace upon their achievements, which they gloried in and for which they thought they should be remembered. It is certain that there is no lasting honour but that which comes from God.
[2.]There shall be a sting in their death: Evil shall slay the wicked, Psa 34:21. Their death shall be miserable; and so it will certainly be, though they die on a bed of down or on the bed of honour. Death, to them, has a curse in it, and is the king of terrors; to them it is evil, only evil. It is very well observed by Dr. Hammond that the evil here, which slays the wicked, is the same word, in the singular number, that is used (Psa 34:19) for the afflictions of the righteous, to intimate that godly people have many troubles, and yet they do them no hurt, but are made to work for good to them, for God will deliver them out of them all; whereas wicked people have fewer troubles, fewer evils befal them, perhaps but one, and yet that one may prove their utter ruin. One trouble with a curse in it kills and slays, and does execution; but many, with a blessing in them, are harmless, nay, gainful.
[3.]Desolation will be their everlasting portion. Those that are wicked themselves often hate the righteous, name and thing, have an implacable enmity to them and their righteousness; but they shall be desolate, shall be condemned as guilty, and laid waste for ever, shall be for ever forsaken and abandoned of God and all good angels and men; and those that are so are desolate indeed.
2.Yet say to the righteous, It shall be well with them. All good people are under God's special favour and protection. We are here assured of this under a great variety of instances and expressions.
(1.)God takes special notice of good people, and takes notice who have their eyes ever to him and who make conscience of their duty to him: The eyes of the Lord are upon the righteous (Psa 34:15), to direct and guide them, to protect and keep them. Parents that are very fond of a child will not let it be out of their sight; none of God's children are ever from under his eye, but on them he looks with a singular complacency, as well as with a watchful and tender concern.
(2.)They are sure of an answer of peace to their prayers. All God's people are a praying people, and they cry in prayer, which denotes great importunity; but is it to any purpose? Yes,
[1.]God takes notice of what we say (Psa 34:17): They cry, and the Lord hears them, and hears them so as to make it appear he has a regard to them. His ears are open to their prayers, to receive them all, and to receive them readily and with delight. Though he has been a God hearing prayer ever since men began to call upon the name of the Lord, yet his ear is not heavy. There is no rhetoric, nothing charming, in a cry, yet God's ears are open to it, as the tender mother's to the cry of her sucking child, which another would take no notice of: The righteous cry, and the Lord heareth, Psa 34:17. This intimates that it is the constant practice of good people, when they are in distress, to cry unto God, and it is their constant comfort that God hears them.
[2.]He not only takes notice of what we say, but is ready for us to our relief (Psa 34:18): He is nigh to those that are of a broken heart, and saves them. Note, First, It is the character of the righteous, whose prayers God will hear, that they are of a broken heart and a contrite spirit (that is, humbled for sin and emptied of self); they are low in their own eyes, and have no confidence in their own merit and sufficiency, but in God only. Secondly, Those who are so have God nigh unto them, to comfort and support them, that the spirit may not be broken more than is meet, lest it should fail before him. See Isa 57:15. Though God is high, and dwells on high, yet he is near to those who, being of a contrite spirit, know how to value his favour, and will save them from sinking under their burdens; he is near them to good purpose.
(3.)They are taken under the special protection of the divine government (Psa 34:20): He keepeth all his bones; not only his soul, but his body; not only his body in general, but every bone in it: Not one of them is broken. He that has a broken heart shall not have a broken bone; for David himself had found that, when he had a contrite heart, the broken bones were made to rejoice, Psa 51:8, Psa 51:17. One would not expect to meet with any thing of Christ here, and yet this scripture is said to be fulfilled in him (Joh 19:36) when the soldiers broke the legs of the two thieves that were crucified with him, but did not break his, they being under the protection of this promise as well as of the type, even the paschal-lamb (a bone of him shall not be broken); the promises, being made good to Christ, through him are sure to all the seed. It does not follow but that a good man may have a broken bone; but, by the watchful providence of God concerning him, such a calamity is often wonderfully prevented, and the preservation of his bones is the effect of this promise; and, if he have a broken bone, sooner or later it shall be made whole, at furthest at the resurrection, when that which is sown in weakness shall be raised in power.
(4.)They are, and shall be, delivered out of their troubles.
[1.]It is supposed that they have their share of crosses in this world, perhaps a greater share than others. In the world they must have tribulation, that they may be conformed both to the will of God and to the example of Christ (Psa 34:19); Many are the afflictions of the righteous, witness David and his afflictions, Psa 132:1. There are those that hate them (Psa 34:21) and they are continually aiming to do them a mischief; their God loves them, and therefore corrects them; so that, between the mercy of heaven and the malice of hell, the afflictions of the righteous must needs be many.
[2.]God has engaged for their deliverance and salvation: He delivers them out of all their troubles (Psa 34:17, Psa 34:19); he saves them (Psa 34:18), so that, though they may fall into trouble, it shall not be their ruin. This promise of their deliverance is explained, Psa 34:22. Whatever troubles befal them, First, They shall not hurt their better part. The Lord redeemeth the soul of his servants from the power of the grave (Psa 49:15) and from the sting of every affliction. He keeps them from sinning in their troubles, which is the only thing that would do them a mischief, and keeps them from despair, and from being put out of the possession of their own souls. Secondly, They shall not hinder their everlasting bliss. None of those that trust in him shall be desolate; that is, they shall not be comfortless, for they shall not be cut off from their communion with God. No man is desolate but he whom God has forsaken, nor is any man undone till he is in hell. Those that are God's faithful servants, that make it their care to please him and their business to honour him, and in doing so trust him to protect and reward them, and, with good thoughts of him, refer themselves to him, have reason to be easy whatever befals them, for they are safe and shall be happy.
In singing these verses let us be confirmed in the choice we have made of the ways of God; let us be quickened in his service, and greatly encouraged by the assurances he has given of the particular care he takes of all those that faithfully adhere to him.
Historical interpretation
Seven Centuries of Reception
6 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
Finally, be ye all of one mind, having compassion one of another, love as brethren, be pitiful, be courteous: Not rendering evil for evil, or railing for railing: but contrariwise blessing; knowing that ye are thereunto called, that ye should inherit a blessing. For he that will love life, and see good days, let him refrain his tongue from evil, and his lips that they speak no guile: Let him eschew evil, and do good; let him seek peace, and ensue it. For the eyes of the Lord are over the righteous, and his ears are open unto their prayers: but the face of the Lord is against them that do evil. [Psalms 34:12-16] And who is he that will harm you, if ye be followers of that which is good? But and if ye suffer for righteousness' sake, happy are ye: and be not afraid of their terror, neither be troubled; But sanctify the Lord God in your hearts: and be ready always to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear: Having a good conscience; that, whereas they speak evil of you, as of evildoers, they may be ashamed that falsely accuse your good conversation in Christ. For it is better, if the will of God be so, that ye suffer for well doing, than for evil doing. For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit: By which also he went and preached unto the spirits in prison; Which sometime were disobedient, when once the longsuffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight souls were saved by water. The like figure whereunto even baptism doth also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience toward God,) by the resurrection of Jesus Christ: Who is gone into heaven, and is on the right hand of God; angels and authorities and powers being made subject unto him.
The most common and varied sin is that committed through the tongue. Were you provoked to anger? The tongue is already running on. Are you possessed by concupiscence? Before all things you have a tongue, a sort of pimp and promoter, as it were, assistant to the sin, subduing your neighbors by histrionic arts. Your tongue is also a weapon for your injustice, not uttering the words from the heart but bringing forth those inspired by deceit. But what need is there to put in words all the sins committed through the tongue? Our life is filled with faults due to the tongue. Obscenity, scurrility, foolish talk, unbecoming words, slanders, idle conversation, perjuries, false testimony, all these evils, and even more than these, are the work of the tongue.
If … anger has got the start, and has already taken possession of your mind and mounted into your heart, forsake not your ground. Your ground is patience, it is wisdom, it is reason, it is the allaying of indignation. And if the stubbornness of your opponent rouses you and his perverseness drives you to indignation: if you cannot calm your mind, check at least your tongue. For so it is written: “Keep your tongue from evil, and your lips that they speak no guile. Seek peace and pursue it.” … First, then, calm your mind. If you cannot do this, put a restraint on your tongue. Last, do not neglect to seek for reconciliation. These ideas the speakers of the world have borrowed from us and have set down in their writings. But he who said it first has the credit of understanding its meaning.
Let us train therefore our tongue to speak good words. For “refrain,” it is said, “your tongue from evil.” For God gave it not that we should speak evil, that we should revile, that we should calumniate one another, but to sing hymns to God, to speak those things that “give grace to the hearers,” things for edification, things for profit.
Let not a Christian then murmur, let him see whose steps he follows: but if he loves good days, let him hearken unto Him teaching and saying, "Come, you children, hearken unto Me; I will teach you the fear of the Lord." What would you? Life and good days. Hear, and do. "Keep your tongue from evil" [Psalm 34:13]. This do. I will not, says a miserable man, I will not keep my tongue from evil, and yet I desire life and good days. If a workman of yours should say to you, I indeed lay waste this vineyard, yet I require of you my reward; you brought me to the vineyard to lop and prune it, I cut away all the useful wood, I will cut short also the very trunks of the vines, that you have thereon nothing to gather, and when I have done this, you shall repay to me my labour. Would you not call him mad? Would you not drive him from your house or ever he put his hand to the knife? Such are those men who would both do evil, and swear falsely, and speak blasphemy against God, and murmur, and defraud, and be drunken, and dispute, and commit adultery, and use charms, and consult diviners, and withal see good days. To such it is said, you can not doing ill seek a good reward. If you are unjust, shall God also be unjust? What shall I do, then? What do you desire? Life I desire, good days I desire. "Keep your tongue from evil, and your lips that they speak no guile," that is, defraud not any, lie not to any.
Let us restrain our tongues from evil, since they have been sanctified by our confession of faith. Let us fear to use that [same tongue] with which we bless our God and Father to curse human beings, who have been made according to God’s likeness.
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Summary
Psalms 34:13 provides a foundational directive for righteous living, emphasizing the critical importance of controlling one's speech. It instructs the believer to actively restrain the tongue from uttering evil and the lips from speaking deceit, presenting this discipline as an essential prerequisite for those who desire a long and good life, as introduced in the preceding verse. This verse underscores the profound spiritual and practical impact of words, advocating for integrity and truthfulness as core components of a life that honors God and experiences His blessing.
Context
Literary Context
Psalms 34:13 is an integral part of a wisdom instruction section within Psalm 34, specifically following the rhetorical question posed in Psalms 34:12: "What man is he that desireth life, and loveth many days, that he may see good?" Verses 13 and 14 serve as the direct answer to this profound inquiry, outlining the practical steps for attaining such a blessed life. The psalm itself begins with David's personal testimony of God's deliverance and his subsequent call to others to "magnify the Lord with me" (Psalms 34:3). The instruction on speech, therefore, is not merely a moral platitude but a concrete application of the wisdom gained from experiencing God's faithfulness and seeking His favor. It sets the stage for the broader call to "depart from evil, and do good; seek peace, and pursue it" found in Psalms 34:14.
Historical & Cultural Context
In ancient Near Eastern cultures, and particularly in Israel, the spoken word held immense power. Words were not merely sounds but were believed to carry a tangible force, capable of blessing or cursing, creating or destroying. Oaths, blessings, and curses were considered binding and effective. This cultural understanding elevates the significance of the psalmist's command. Furthermore, the superscription of Psalm 34 attributes it to David "when he changed his behaviour before Abimelech; who drove him away, and he departed." This refers to the incident in 1 Samuel 21:10-15 where David feigned madness to escape King Achish (called Abimelech in the psalm, possibly a generic title for a Philistine king). While David's actions were a survival tactic, the psalm's subsequent emphasis on truthfulness and avoiding "guile" might reflect a deeper reflection on the nature of speech, even in difficult circumstances, and a commitment to a life of integrity before God. The community's well-being was also deeply intertwined with truthful communication, as deceit and slander could unravel social fabric.
Key Themes
This verse contributes significantly to several key themes within the Psalms and biblical wisdom literature. Primarily, it underscores the discipline of speech as a cornerstone of righteousness and wisdom. It highlights that true godliness is not just about internal piety but also manifests outwardly, especially in how one communicates. This connects to the broader theme of integrity and truthfulness, presenting speech as a direct reflection of the heart's condition. The command to avoid "evil" and "guile" in speech is intrinsically linked to the pursuit of a blessed and flourishing life ("desireth life, and loveth many days, that he may see good"), a central theme in wisdom literature like Proverbs. It suggests that right speech is a practical pathway to experiencing God's favor and peace, aligning with the call in Proverbs 10:19 that "in the multitude of words there wanteth not sin: but he that refraineth his lips is wise." The verse also subtly touches upon the theme of community well-being, as truthful and non-malicious speech fosters trust and harmony within the covenant community.
Exposition and Analysis
Key Word Analysis
This Hebrew verb (H5341) means "to guard," "to watch," "to preserve," or "to keep." It implies an active, diligent, and intentional effort to protect something valuable or to prevent something undesirable. Here, it signifies a conscious and continuous act of restraint, not merely a passive avoidance. It's about setting a guard over one's mouth, like a sentinel guarding a city gate, to prevent harmful words from escaping.
This word (H7451) is broad in its meaning, encompassing moral evil, wickedness, harm, injury, or calamity. In the context of speech, it refers to words that are morally wrong, destructive, malicious, slanderous, gossiping, or otherwise detrimental to others or to one's relationship with God. It's not just about what is factually incorrect but what is morally corrupt or harmful.
This noun (H4820) denotes "deceit," "treachery," "fraud," "trickery," or "cunning." It implies intentional dishonesty, a deliberate attempt to mislead, manipulate, or betray through words. Speaking guile is not simply making a mistake, but rather employing words with a hidden, often malicious, agenda to deceive for personal gain or to harm another.
Verse Breakdown
"Keep thy tongue from evil"
This clause issues a direct, imperative command to exercise strict control over one's tongue. The "tongue" here is a metonymy for all forms of verbal communication. The instruction is to prevent it from uttering anything that is morally corrupt, harmful, destructive, or malicious. This includes gossip, slander, curses, harsh words, and any speech that originates from an evil intent or produces evil results. It calls for a proactive guarding of one's speech to ensure it aligns with God's character and promotes good.
"and thy lips from speaking guile"
This second clause reinforces and specifies the first, using synonymous parallelism. "Lips" also serve as a metonymy for speech, emphasizing the physical instrument of verbal expression. "Speaking guile" refers to the deliberate use of words to deceive, mislead, trick, or betray. This goes beyond mere falsehood to include cunning, manipulative, or treacherous communication. It highlights the importance of sincerity, transparency, and truthfulness in all verbal interactions, ensuring that one's words are not used as tools of manipulation or dishonesty.
Literary Devices
Psalms 34:13 effectively employs several literary devices to convey its powerful message. The most prominent is Parallelism, specifically Synonymous Parallelism, where the second half of the verse ("and thy lips from speaking guile") reiterates and intensifies the meaning of the first half ("Keep thy tongue from evil"). "Tongue" and "lips" both refer to the instrument of speech, and "evil" and "guile" both describe undesirable forms of communication, with "guile" adding a specific nuance of intentional deceit. This repetition emphasizes the comprehensive nature of the command regarding speech. Metonymy is also present, as "tongue" and "lips" are used to represent the broader concept of verbal communication itself. The Imperative Mood of "Keep" (implied for both clauses) functions as a direct command, underscoring the urgency and necessity of this discipline. The verse's concise, direct language, characteristic of wisdom literature, makes its instruction memorable and impactful.
Theological and Thematic Connections
This verse is profoundly theological, linking the discipline of speech directly to the pursuit of a life that is pleasing to God and experiences His blessing. It teaches that righteous living is holistic, encompassing not only actions but also words, which are seen as emanating from the heart. The command to avoid "evil" and "guile" in speech reflects God's own character of truth and righteousness, inviting believers to imitate Him in their communication. It highlights the moral weight of words, recognizing their power to build up or tear down, to foster trust or sow discord. Theologically, it underscores that true wisdom begins with the fear of the Lord, which then manifests in practical obedience, including the careful stewardship of one's tongue. This principle is echoed throughout Scripture, asserting that the way we speak is a fundamental indicator of our spiritual health and our commitment to walking in God's ways.
Reflection and Application
In a world saturated with communication, from casual conversations to digital interactions, Psalms 34:13 stands as an enduring beacon of wisdom. It challenges us to pause and consider the immense power of our words, reminding us that they are not neutral but carry the potential for great good or profound harm. Applying this verse means cultivating a conscious awareness of what we utter and type, asking ourselves if our communication is truly free from malice, gossip, slander, or any form of deceit. It calls us to a radical commitment to truthfulness, not just in avoiding outright lies, but in speaking with integrity, transparency, and without hidden agendas. This discipline of the tongue is a lifelong journey, requiring humility, self-control, and a deep reliance on the Holy Spirit to transform our hearts so that our words may consistently reflect the character of Christ, building up, encouraging, and bringing glory to God.
Questions for Reflection
FAQ
What does "keep thy tongue from evil" specifically mean in practical terms today?
"Keeping your tongue from evil" means actively refraining from any form of speech that is destructive, malicious, or morally wrong. In today's context, this includes avoiding gossip, slander, hateful speech, cyberbullying, spreading misinformation, and using profanity or harsh words that tear others down. It's a call to mindful communication, where every word is weighed for its potential impact and aligned with principles of kindness, respect, and truth. It encourages us to use our words to build up, encourage, and speak life, rather than to harm or diminish, as exhorted in Ephesians 4:29.
Why is "speaking guile" singled out alongside "evil"? Are they not the same?
While related, "evil" and "guile" are distinct and complementary. "Evil" (Hebrew, raʻ') is a broader term encompassing any speech that is morally wrong or harmful, including malicious gossip, curses, or angry outbursts. "Guile" (Hebrew, mirmâh') specifically refers to intentional deceit, trickery, or cunning. It's about using words to manipulate, mislead, or betray, often with a hidden agenda. So, while all guile is evil, not all evil speech is necessarily guile. The psalmist singles out guile to emphasize the importance of sincerity and transparency, highlighting that even seemingly innocuous words can be destructive if they are used deceptively. This distinction underscores the comprehensive nature of the command for integrity in all verbal communication.
Christ-Centered Fulfillment
Psalms 34:13 finds its ultimate fulfillment in the person of Jesus Christ, who perfectly embodied the command to keep His tongue from evil and His lips from speaking guile. Unlike fallen humanity, whose tongues are often described as untamable and full of deadly poison (James 3:8), Jesus' words were always pure, truthful, and life-giving. He spoke with unparalleled authority and grace, never uttering a deceitful word, even in the face of intense provocation and injustice (1 Peter 2:22). His teaching consistently emphasized the profound connection between the heart and speech, declaring that "out of the abundance of the heart the mouth speaketh" (Matthew 12:34). Through His atoning sacrifice, Christ not only cleanses us from the sin of our past words but also empowers us by His Spirit to live a new life, enabling us to bridle our tongues and use our speech for His glory. As believers, we are called to imitate Christ, allowing His truth to transform our hearts so that our lips may speak grace, truth, and words that build up the body of Christ and bear witness to the Gospel (Ephesians 4:29).