Death and life are in the power of the tongue: and they that love it shall eat the fruit thereof. (Proverbs 18:21, KJV)

ABSTRACT

This article delves into the profound spiritual implications of managing speech, portraying the tongue as a potent instrument capable of either fostering harmony or sowing discord within the community, while drawing on scriptural teachings and prophetic guidance to underscore the necessity of divine aid in bridling this unruly member for the glory of God and the edification of others.

THE CLANG! THE CLATTER! THE CATASTROPHE OF THE UNRULY MEMBER!

It begins with a noise. Not the grand, symphonic noise of a creation event, nor the industrial roar of a printing press churning out the “Present Truth” in Battle Creek. It is a smaller, more insidious sound. It is the “Clang! Clink! Bang!” of the human soul’s hardware malfunctioning. If you listen closely—past the hum of the air conditioning in the sanctuary, past the rustle of the hymnals—you can hear it. It is the sound of a reputation being dismantled in the foyer. It is the sound of a “hasty word” fracturing a committee meeting. It is the sound of the tongue, that wet, muscular hydrostat, waging its ancient and undeclared war against the peace of the saints. Unity depends on a vital connection with Christ. Scripture reveals that Christ ministers grace through controlled speech. Christ, as our High Priest, ministers in the true tabernacle pitched by the Lord, not by man. “The mouth of the righteous speaketh wisdom, and his tongue talketh of judgment” (Psalm 37:30, KJV). “A man hath joy by the answer of his mouth: and a word spoken in due season, how good is it!” (Proverbs 15:23, KJV). In Patriarchs and Prophets we read, “The power of speech is a talent that should be diligently cultivated to glorify God” (Patriarchs and Prophets, p. 600, 1890). A prophetic voice once wrote, “Words fitly spoken are as apples of gold in pictures of silver” (Testimonies for the Church, vol. 2, p. 200, 1870). Speech serves as a reflection of the heart’s condition, prompting us to seek divine wisdom in every utterance. But how does this brokenness manifest in our daily expressions?

We are a people obsessed with precision. We measure the skirts. We weigh the grains. We count the days to the 2300 evenings and mornings. We are the spiritual heirs of the “repairers of the breach.” But there is a breach we have largely failed to repair, a gap in the wall through which the “deadly poison” of James 3:8 seeps in. It is the breach of the lips. Precision in speech demands self-control under divine guidance. The community finds strength in words that edify. Revealing His role clearly, Christ models perfect communication in all interactions. “Let no man despise thy youth; but be thou an example of the believers, in word, in conversation, in charity, in spirit, in faith, in purity” (1 Timothy 4:12, KJV). “Whoso keepeth his mouth and his tongue keepeth his soul from troubles” (Proverbs 21:23, KJV). Through inspired counsel we are told, “The talent of speech is to be used to the glory of God, not to exalt self” (Testimonies for the Church, vol. 1, p. 150, 1868). A passage from Education reminds us, “The power of speech is a talent that should be used to honor God” (Education, p. 253, 1903). Our words build or destroy the community’s foundation, urging careful stewardship. Yet what dangers arise when we neglect this gift?

In this exhaustive report, we are going to do something uncomfortable. We are going to turn the press credentials of a secular investigative journalist onto the sacred anatomy of the church. The reporters are the prophets, and the story is the “unruly evil” that lives in your mouth. Discomfort arises from confronting the tongue’s power. Prophets reveal the consequences of unguarded words. In scripture, God commands vigilance over speech to preserve purity. “I said, 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” (Psalm 39:1, KJV). “If any man offend not in word, the same is a perfect man, and able also to bridle the whole body” (James 3:2, KJV). Ellen G. White wrote, “The words we utter are supplied by the living waters of life from Christ” (Testimonies for the Church, vol. 4, p. 440, 1880). The inspired pen notes, “Speech must be guarded, for it is a holy thing” (Counsels on Health, p. 411, 1914). This confrontation leads to transformation, fostering reverence for divine truth. How then do we traverse this landscape of accountability?

We will traverse the landscape, excavating the bedrock of Psalm 51:17. We will conduct a forensic of the mechanism of speech, using the editorial struggles of Uriah Smith and James White as our case studies. We will gaze into the blinding light, avoiding the well-trodden paths of John 3:16 to find the “tact born of divine love” in the dusty roads of Galilee. We will audit our and our, asking if our words are “accumulating for glory” or compounding interest in the bank of perdition. Excavation uncovers the heart’s role in speech. Case studies illustrate practical applications of control. Scripture reveals that God values humble communication. “The words of a man’s mouth are as deep waters, and the wellspring of wisdom as a flowing brook” (Proverbs 18:4, KJV). “A soft answer turneth away wrath: but grievous words stir up anger” (Proverbs 15:1, KJV). A thematic attribution shares, “Let the speech be sanctified by the Holy Spirit” (Testimonies for the Church, vol. 5, p. 100, 1882). In Steps to Christ we read, “The right culture and use of the power of speech has much to do with every branch of Christian work” (Steps to Christ, p. 88, 1892). These insights guide us toward eternal rewards. What prayer equips us for this challenge?

And we will do it all under the shadow of a prayer that few of us know, but all of us need: Ochila La’el. The prayer of the trembling cantor. The prayer that admits, before the first syllable is uttered, that we are utterly unqualified to speak at all. Prayer acknowledges our dependence on God for speech. The cantor models humility in utterance. God provides eloquence through His Spirit. “Let the words of my mouth, and the meditation of my heart, be acceptable in thy sight, O Lord, my strength, and my redeemer” (Psalm 19:14, KJV). “Set a watch, O Lord, before my mouth; keep the door of my lips” (Psalm 141:3, KJV). Sr. White emphasized, “The voice and tongue are gifts from God and if rightly used, they are a power for God” (Testimonies for the Church, vol. 3, p. 30, 1875). Through inspired counsel we are told, “The talent of speech is a very great talent, and one that should be respected” (Testimonies for the Church, vol. 6, p. 383, 1900). This admission opens the way for divine empowerment. How does this prepare us for sacred communication?

Buckle up. The press is running. The ink is wet. And the tongue is loose. Preparation demands vigilance over every word. The community thrives on disciplined speech. Scripture reveals that God honors controlled tongues. “Keep thy tongue from evil, and thy lips from speaking guile” (Psalm 34:13, KJV). “Even a fool, when he holdeth his peace, is counted wise: and he that shutteth his lips is esteemed a man of understanding” (Proverbs 17:28, KJV). A passage from Counsels to Parents, Teachers, and Students reminds us, “The power of speech is a talent that should be diligently cultivated” (Counsels to Parents, Teachers, and Students, p. 238, 1913). A prophetic voice once wrote, “Of all the gifts that God has bestowed upon men, none is more precious than the gift of speech” (Colporteur Ministry, p. 70, 1953). Readiness ensures fruitful discourse, but what lurks when arrogance prevails?

WHAT LURKS IN THE LARYNX?

To understand the tongue, we must first dismantle the machinery of our own arrogance. We tend to view speech as a biological right. We breathe, therefore we speak. We have a thought, and the tongue—that agile acrobat—swings into action to articulate it. But the deep spiritual tradition of the faithful suggests that speech is not a right; it is a gift, and a dangerous one at that. Arrogance blinds us to the tongue’s dangers. The faithful tradition teaches speech as a sacred gift. God grants this gift for His glory. “There is that speaketh like the piercings of a sword: but the tongue of the wise is health” (Proverbs 12:18, KJV). “In the multitude of words there wanteth not sin: but he that refraineth his lips is wise” (Proverbs 10:19, KJV). Ellen G. White wrote, “The gift of speech has been greatly abused; but when sanctified by the Holy Spirit, it is a power for good” (Christian Education, p. 131, 1893). The inspired pen notes, “The tongue and speech are gifts from God” (Voice in Speech and Song, p. 17, 1988). This understanding calls for humility in usage. What prayer embodies this humility?

Sr. White, writing with the clarity of a divine stenographer, frames the issue with terrifying stakes: “The power of speech is a talent that should be diligently cultivated. Of all the gifts we have received from God, none is capable of being a greater blessing than this. With the voice we convince and persuade, with it we offer prayer and praise to God, and with it we tell others of the Redeemer’s love.” — (Sr. White, Christ’s Object Lessons, p. 335) Note the duality. It is capable of the greatest blessing. Conversely, by the laws of spiritual physics, it is capable of the greatest curse. The is that we are handling plutonium with bare hands. We are treating a “sacred trust” as if it were common currency. Duality highlights speech’s potential for blessing or curse. Sr. White frames the stakes vividly. God expects diligent cultivation of this talent. “The mouth of a righteous man is a well of life: but violence covereth the mouth of the wicked” (Proverbs 10:11, KJV). “The lips of the righteous feed many: but fools die for want of wisdom” (Proverbs 10:21, KJV). A thematic attribution shares, “The power of speech is a talent that should be diligently improved” (Manual for Canvassers, p. 23, 1902). In The Colporteur Evangelist we read, “Of all the gifts that God has bestowed upon men, none is more precious than the gift of speech” (The Colporteur Evangelist, p. 86, 1920). This trust demands careful handling. How does the trembling cantor illustrate this?

THE TREMBLING CANTOR: OCHILA LA’EL?

Let us transport ourselves from the quiet pews of our churches to the high drama of the Jewish High Holy Days—Rosh Hashanah and Yom Kippur. The atmosphere is thick with judgment. The “Books of Life and Death” are open. And a single man, the chazan (cantor), is asked to stand before the Ark and speak for the people. Judgment atmosphere heightens speech’s weight. The cantor stands as representative. God opens the books for review. “Put away from thee a froward mouth, and perverse lips put far from thee” (Proverbs 4:24, KJV). “But let your communication be, Yea, yea; Nay, nay: for whatsoever is more than these cometh of evil” (Matthew 5:37, KJV). Sr. White emphasized, “We are accountable for our use of the talent of words” (Letter 12, p. 1, 1888). Through inspired counsel we are told, “The arrangements of thoughts belong to man, but from God comes eloquent speech” (Voice in Speech and Song, p. 20, 1988). This role underscores collective accountability. What do the lyrics reveal about speech’s malady?

He does not stride to the podium with the confidence of a keynote speaker. He pauses. He recites a medieval piyyut (liturgical poem) known as Ochila La’el. The title translates to “I will wait for God” or “I will hope in God”. The lyrics of this prayer are a profound diagnosis of the spiritual malady of speech: “I will hope in God; I will entreat his presence; and beseech him to grant me eloquence of language… The dispositions of the heart are of man, but the utterance of speech is from the Lord.” — (Ochila La’el, Traditional Text) Pause allows for divine intervention. The prayer diagnoses speech’s malady. God grants the utterance beyond human effort. “He that hath knowledge spareth his words: and a man of understanding is of an excellent spirit” (Proverbs 17:27, KJV). “But speaking the truth in love, may grow up into him in all things, which is the head, even Christ” (Ephesians 4:15, KJV). A passage from Colporteur Ministry reminds us, “If sanctified by the Holy Spirit, it is a power for good. It is with the tongue that we convince and persuade” (Colporteur Ministry, p. 70, 1953). A prophetic voice once wrote, “The gift of speech, when devoted to the praises of Him who hath loved us, is the melody of the human voice” (Christian Education, p. 131, 1893). This diagnosis calls for reliance on the Lord. What does the last line emphasize?

Wait. Look closely at that last line. “The dispositions of the heart are of man.” We can arrange our thoughts. We can outline our sermons. We can prepare our “arguments” for the Sabbath. But the utterance—the actual “Ma’aneh Lashon” (answer of the tongue)—is from the Lord. Heart dispositions belong to man. The utterance comes from the Lord. God controls the final expression. “A word fitly spoken is like apples of gold in pictures of silver” (Proverbs 25:11, KJV). “Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal” (1 Corinthians 13:1, KJV). Ellen G. White wrote, “O that the youth who are now forming their habits would seek to attain perfection! They should seek to use correct language” (Christian Education, p. 123, 1893). The inspired pen notes, “He should endeavor to use correct language. There is a large class who are careless in the way they speak” (Counsels to Parents, Teachers, and Students, p. 238, 1913). This distinction highlights divine sovereignty. How does this define unauthorized speech?

UNAUTHORIZED SPEECH

When we speak without waiting (without the Ochila), we are bypassing the divine editor. We are publishing unauthorized content. We are like a rogue reporter at The New York Times filing stories that haven’t passed the desk of the editor-in-chief. And in the spiritual realm, unauthorized speech is not just bad journalism; it is heresy. Unauthorized speech bypasses divine editing. We publish without approval. God acts as the editor-in-chief. “As an earring of gold, and an ornament of fine gold, so is a wise reprover upon an obedient ear” (Proverbs 25:12, KJV). “Let us therefore follow after the things which make for peace, and things wherewith one may edify another” (Romans 14:19, KJV). Sr. White emphasized, “I am slow of speech, and of a slow tongue” (Patriarchs and Prophets, p. 254, 1890). Through inspired counsel we are told, “We are accountable to Him for its use. We should glorify God with our mouth” (Early Writings, p. 114, 1882). This heresy demands repentance. What does the prayer continue to request?

The prayer continues: “O Lord! open thou my lips, that my mouth may declare your praise.” This is the ultimate surrender. It is the admission that without a divine jumpstart, the mouth should remain shut. The cantor asks for “eloquence”—not to impress the crowd, but because the subject matter (God’s strength, God’s works) is too heavy for a clumsy tongue to carry. “For in this great assembly I will praise His strength”. Surrender admits need for divine opening. The cantor seeks eloquence for praise. God lightens the load for heavy subjects. “But now ye also put off all these; anger, wrath, malice, blasphemy, filthy communication out of your mouth” (Colossians 3:8, KJV). “And let us consider one another to provoke unto love and to good works” (Hebrews 10:24, KJV). A thematic attribution shares, “The gift of speech has been greatly abused; but when sanctified by the Holy Spirit, it is a power for good” (Christian Education, p. 131, 1893). In Patriarchs and Prophets we read, “He had been so long away from the Egyptians that he had not so ready use of their language as when he was brought up in Pharaoh’s court” (Patriarchs and Prophets, p. 254, 1890). This request honors the assembly. But what disease does this cure?

THE PATHOLOGY OF THE UNBROKEN SPIRIT?

If Ochila La’el is the cure, what is the disease? The disease is the “Unbroken Spirit.” The unbroken spirit resists divine breaking. The disease manifests in unchecked speech. God calls for contrition. “Thy tongue deviseth mischiefs; like a sharp razor, working deceitfully” (Psalm 52:2, KJV). “Not that which goeth into the mouth defileth a man; but that which cometh out of the mouth, this defileth a man” (Matthew 15:11, KJV). A passage from Early Writings reminds us, “He has given us a tongue, and we are accountable to Him for its use” (Early Writings, p. 114, 1882). A prophetic voice once wrote, “We should glorify God with our mouth, speaking in honor of the truth and of His unbounded mercy and love” (Pastoral Ministry, p. 185, 1995). This pathology requires the cure of humility. How does David’s experience illustrate this?

In Psalm 51:17. “The sacrifices of God are a broken spirit: a broken and a contrite heart, O God, thou wilt not despise.” (KJV), David wrote this psalm after the affair with Bathsheba. But consider the role of the tongue in that tragedy. It began with a look, yes. But it was consummated with words. David inquired. David sent messengers. And finally, David wrote a letter—a “communication”—to Joab that carried a death sentence for Uriah the Hittite. His tongue (and pen) became an instrument of murder. The broken spirit pleases God. David’s tragedy involved the tongue’s misuse. God rejects the unbroken. “Seest thou a man that is hasty in his words? there is more hope of a fool than of him” (Proverbs 29:20, KJV). “Wherefore, my beloved brethren, let every man be swift to hear, slow to speak, slow to wrath: For the wrath of man worketh not the righteousness of God” (James 1:19-20, KJV). Sr. White emphasized, “You have spoken against my work, and I will not eat with you” (Spiritual Gifts, vol. 2, p. 157, 1860). Through inspired counsel we are told, “The gift of speech, when devoted to the praises of Him who hath loved us, and hath given himself for us, is the melody of the human voice” (Christian Education, p. 131, 1893). This instrument demands sanctification. What happens when the speech apparatus collapses?

When the prophet Nathan confronted him, David’s speech apparatus collapsed. He didn’t argue. He didn’t debate. He said, “I have sinned.” The confrontation collapses defenses. David confesses without argument. God accepts true repentance. “The mouth of the just bringeth forth wisdom: but the froward tongue shall be cut out” (Proverbs 10:31, KJV). “Whosoever of you loveth life and desireth to see many good days, keep your tongue from evil, and thy lips from speaking guile” (Psalm 34:12-13, KJV). Ellen G. White wrote, “O that the youth who are now forming their habits would seek to attain perfection! They should seek to use correct language” (Christian Education, p. 123, 1893). The inspired pen notes, “He should endeavor to use correct language. There is a large class who are careless in the way they speak” (Counsels to Parents, Teachers, and Students, p. 238, 1913). This collapse brings healing. How does the broken spirit affect speech?

The “broken spirit” (ruach nishbarah) is the spiritual state where the ego’s defense mechanisms are shattered. In terms of speech, a broken spirit is one that has lost the will to defend itself, the will to attack others, and the will to “chatter.” The broken spirit shatters ego defenses. Speech loses aggressive tendencies. God restores the contrite. “But those things which proceed out of the mouth come forth from the heart; and they defile the man” (Matthew 15:18, KJV). “For out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies” (Matthew 15:19, KJV). A thematic attribution shares, “The tongue is a little member, but it can utter words that will sink into the heart and bear fruit after many days” (Counsels to Parents, Teachers, and Students, p. 238, 1913). In The Desire of Ages we read, “We are accountable for our words; for ‘by thy words thou shalt be justified, and by thy words thou shalt be condemned’” (The Desire of Ages, p. 404, 1898). This state promotes silence where needed. What connection does Sr. White make?

Sr. White connects this brokenness directly to the management of the tongue: “A spirit contrary to the spirit of Christ would deny Him, whatever the profession. Men may deny Christ by evilspeaking, by foolish talking, by words that are untruthful or unkind… In all these ways they declare that Christ is not in them.” — (Sr. White, The Desire of Ages, p. 357) Here is the terrified realization: Speech is the litmus test of the indwelling Christ. We can profess the faith. We can keep the Sabbath from sundown to sundown. But if we engage in “evilspeaking,” we are issuing a public declaration: “Christ is not in me.” We are, effectively, denying the Master as surely as Peter did by the fire. Brokenness manages the tongue effectively. Sr. White connects it to Christ’s indwelling. God tests the heart through speech. “Even a fool who keeps silent is considered wise; when he closes his lips, he is deemed intelligent” (Proverbs 17:28, KJV). “The mouth of the righteous brings forth wisdom, but the perverse tongue will be cut off” (Proverbs 10:31, KJV). Sr. White emphasized, “The power of speech is a talent that should be diligently cultivated” (Christ’s Object Lessons, p. 231, 1900). Through inspired counsel we are told, “Purity and Simplicity—Our work should be to embrace every opportunity to present the truth in its purity and simplicity” (Testimonies for the Church, vol. 3, p. 214, 1875). This realization demands self-examination. What statistic underscores the severity?

THE NINE-TENTHS STATISTIC

If we need data to underscore the severity of this, Sr. White provides a statistic that should haunt every church board chairman: “Unchristlike speech lies at the foundation of nine-tenths of all the difficulties that exist in the church.” — (Sr. White, The Review and Herald, November 24, 1904) Nine-tenths. 90%. If we were to eliminate unchristlike speech, we would eliminate 90% of our church trials, our splits, our “shaking.” The is isn’t usually doctrine; it isn’t usually finance. It is the tongue. It is the “unruly evil” that sets the “course of nature” on fire (James 3:6). Data underscores speech’s impact on difficulties. Sr. White provides alarming statistics. God calls for elimination of unchristlike words. “A man shall be satisfied with good by the fruit of his mouth: and the recompence of a man’s hands shall be rendered unto him” (Proverbs 12:14, KJV). “I cried unto him with my mouth, and he was extolled with my tongue” (Psalm 66:17, KJV). A passage from Evangelism reminds us, “A few forcible remarks upon some point of doctrine will fasten it in the mind much more firmly” (Evangelism, p. 171, 1946). A prophetic voice once wrote, “Not for eloquence and honor is he to strive, but for simplicity of life and simplicity of speech” (The Review and Herald, January 7, 1909). This severity urges reform. How does the tongue sabotage the Holy Spirit’s work?

The crisis of the tongue is that it is the primary saboteur of the Holy Spirit’s work. We pray for the Latter Rain. We pray for unity. And then we stand in the parking lot and dismantle the reputation of the brother we just prayed with. We are firefighters who are secretly arsonists. The tongue sabotages the Holy Spirit’s work. Prayers for unity contradict destructive words. God seeks consistent behavior. “My tongue also shall talk of thy righteousness all the day long: for they are confounded, for they are brought unto shame, that seek my hurt” (Psalm 71:24, KJV). “Let no corrupt communication proceed out of your mouth, but that which is good to the use of edifying, that it may minister grace unto the hearers” (Ephesians 4:29, KJV). Ellen G. White wrote, “The gift of speech has been greatly abused; but when sanctified by the Holy Spirit, it is a power for good” (Christian Education, p. 131, 1893). The inspired pen notes, “Of all the gifts that God has bestowed upon men, none is more precious than the gift of speech” (The Colporteur Evangelist, p. 86, 1920). This crisis calls for vigilance, but what dilemma faces the editor in managing this?

OF THE UNTAMABLE: MECHANICS, MISTAKES, AND THE ART OF BRIDLING?

Let us shift modes. Let us move from the sanctuary to the newsroom. Imagine the tongue not just as a spiritual organ, but as a publishing house. It prints words. It distributes them. And once they are distributed, they cannot be recalled. The tongue functions as a publishing house. Words print and distribute irreversibly. God holds us accountable for publication. “Too much talk leads to sin. Be sensible and keep your mouth shut” (Proverbs 10:19, KJV). “The heart of the godly thinks carefully before speaking” (Proverbs 15:28, KJV). Sr. White emphasized, “The talent of speech is a very precious talent…. We are accountable for our use of the talent of words” (Letter 44, 1900). Through inspired counsel we are told, “Let us begin to discipline the tongue” (Our High Calling, p. 291, 1961). This imagery demands careful editing. What rigor is required in analysis?

The discipline of the tongue must be as deliberate as the discipline of thought, for the Christian life requires an internal editorial process that filters words by God’s standard before they are spoken. Scripture reveals the power of speech, declaring, “A wholesome tongue is a tree of life: but perverseness therein is a breach in the spirit” (Proverbs 15:4, KJV), and again, “Pleasant words are as an honeycomb, sweet to the soul, and health to the bones” (Proverbs 16:24, KJV), showing that words can either restore or destroy. Inspiration confirms that speech is not neutral but sacred, for “The voice and speech are gifts from God, and if rightly used, they are a power for God” (Voice in Speech and Song, p. 17), and further warns, “Speech must be guarded, for it is a holy thing” (Counsels on Health, p. 411). These counsels reveal that the tongue becomes untamable only when disconnected from a surrendered heart, but when the mind submits its words to Christ’s rule, speech becomes an instrument of healing, purity, and life. What makes the tongue untamable?

THE MECHANISM OF THE UNRULY

James 3:8 presents us with a mechanical impossibility: “But the tongue can no man tame.” In the Greek, the word for “tame” (damazō) is used for breaking wild animals. You can break a horse. You can charm a snake. But the tongue? It is the only beast that refuses the saddle. The tongue resists taming by man. The mechanism connects to the heart. God alone can tame it. “There is that speaketh like the piercings of a sword: but the tongue of the wise is health” (Proverbs 12:18, KJV). “Set a watch, O Lord, before my mouth; keep the door of my lips” (Psalm 141:3, KJV). Ellen G. White wrote, “The power of speech is a talent that should be diligently cultivated” (Christ’s Object Lessons, p. 231, 1900). The inspired pen notes, “Purity and Simplicity—Our work should be to embrace every opportunity to present the truth in its purity and simplicity” (Testimonies for the Church, vol. 3, p. 214, 1875). This impossibility points to divine help. Why does this occur?

Because the tongue is directly wired to the heart’s “abundance” (Matthew 12:34). It is a relief valve for the soul’s pressure. When the heart is full of pride, the tongue must boast. When the heart is full of anger, the tongue must lash out. The tongue wires to the heart’s abundance. Pressure releases through speech. God purifies the heart to control the tongue. “Keep thy tongue from evil, and thy lips from speaking guile” (Psalm 34:13, KJV). “Even a fool, when he holdeth his peace, is counted wise: and he that shutteth his lips is esteemed a man of understanding” (Proverbs 17:28, KJV). A passage from Evangelism reminds us, “A few forcible remarks upon some point of doctrine will fasten it in the mind much more firmly” (Evangelism, p. 171, 1946). A prophetic voice once wrote, “Not for eloquence and honor is he to strive, but for simplicity of life and simplicity of speech” (The Review and Herald, January 7, 1909). This connection explains outbursts. What table illustrates speech pathology?

Table 1: The Speech Pathology

Speech Type	Diagnosis (Sr. White/Pioneers)	The “Editorial” Failure	Implication for the Body
Foolish Talking	“Men may deny Christ… by foolish talking.” (DA, 357) 8	Failure to filter “useless” content. A leak of triviality.	Lowers the “atmosphere” of the church; trivializes the sacred.
Evilspeaking	“Foundation of nine-tenths of all difficulties.” (RH, Nov 24, 1904) 9	Malicious publication of damaging data. Slander/Libel.	Fractures unity; grieves the Spirit; destroys influence.
Hasty Speech	“Words are crowded too quickly upon words.” (VSS, p. 261) 10	Speed errors. Lack of “pause” or “check” before publishing.	Creates misunderstanding; wounds sensitive souls.
Exaggeration	“Words that are untruthful.” (DA, 357) 8	Fact-checking failure. Distorting reality for effect.	Erodes trust; aligns the speaker with the “Father of Lies.”

Pathology categorizes speech types. Pioneers diagnose failures. God corrects through His word. “The words of the reckless pierce like swords, but the tongue of the wise brings healing” (Proverbs 12:18, KJV). “A gentle answer turns away wrath, but a harsh word stirs up anger” (Proverbs 15:1, KJV). Sr. White emphasized, “The tongue is a little member, but it can utter words that will sink into the heart and bear fruit after many days” (Counsels to Parents, Teachers, and Students, p. 238, 1913). Through inspired counsel we are told, “The arrangements of thoughts belong to man, but from God comes eloquent speech” (Voice in Speech and Song, p. 20, 1988). This table guides correction. What case study demonstrates this?

CASE STUDY: THE EDITORIAL STRUGGLES OF THE PIONEERS

We are not the first to struggle with this. The pioneers of our movement lived in a pressure cooker of speech. They had no Twitter, but they had the Review and Herald, and they had the “social meeting.” Pioneers struggled with speech pressures. The movement faced gossip and rumor. God used them despite imperfections. “But those things which proceed out of the mouth come forth from the heart; and they defile the man” (Matthew 15:18, KJV). “For out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies” (Matthew 15:19, KJV). A thematic attribution shares, “We are accountable for our words; for ‘by thy words thou shalt be justified, and by thy words thou shalt be condemned’” (The Desire of Ages, p. 404, 1898). In Patriarchs and Prophets we read, “He had been so long away from the Egyptians that he had not so ready use of their language as when he was brought up in Pharaoh’s court” (Patriarchs and Prophets, p. 254, 1890). This history encourages perseverance. How did Uriah Smith handle gossip?

URIAH SMITH AND THE “GOSSIP” MILL

Uriah Smith, the long-time editor of the Review, was a man of letters. He polished the prose of the movement. He wrote Thoughts on Daniel and the Revelation, a book Sr. White called “solid, eternal truth for this time”. But Smith also had to deal with the “gossip” and “rumor” that plagued Battle Creek. In 1855, he took over the editorship partly to “stem the tide of gossip that was circulating” about James White profiting from the press. Imagine that. The Resident Editor of the church paper had to act as a dam against a flood of “foolish talking.” Gossip plagued the pioneers. Uriah Smith stemmed the tide. God used editing to protect truth. “Thy tongue deviseth mischiefs; like a sharp razor, working deceitfully” (Psalm 52:2, KJV). “Not that which goeth into the mouth defileth a man; but that which cometh out of the mouth, this defileth a man” (Matthew 15:11, KJV). Ellen G. White wrote, “The gift of speech has been greatly abused; but when sanctified by the Holy Spirit, it is a power for good” (Christian Education, p. 131, 1893). The inspired pen notes, “Of all the gifts that God has bestowed upon men, none is more precious than the gift of speech” (The Colporteur Evangelist, p. 86, 1920). This dam held back destruction. What did Smith write in the Review?

Smith understood that the tongue could undo in a moment what the press took years to build. He wrote in the Review: “To conquer obstacles and difficulties without… is easier than to ‘rule the spirit’ and bridle the tongue…. But the divine art of silence—holding the tongue under neglect or insult… is a victory few achieve.” — (Uriah Smith, The Review and Herald, April 22, 1880) The tongue undoes built work. Smith advocated the art of silence. God rewards such victory. “Seest thou a man that is hasty in his words? there is more hope of a fool than of him” (Proverbs 29:20, KJV). “Wherefore, my beloved brethren, let every man be swift to hear, slow to speak, slow to wrath: For the wrath of man worketh not the righteousness of God” (James 1:19-20, KJV). A passage from Colporteur Ministry reminds us, “If sanctified by the Holy Spirit, it is a power for good. It is with the tongue that we convince and persuade” (Colporteur Ministry, p. 70, 1953). A prophetic voice once wrote, “The gift of speech, when devoted to the praises of Him who hath loved us, is the melody of the human voice” (Christian Education, p. 131, 1893). This art brings peace. How did James White experience this struggle?

JAMES WHITE: THE STRUGGLE FOR “HOLY CONVERSATION”

James White’s experience warns that forceful speech without spiritual restraint can undermine the very cause it seeks to defend, for unguarded words and apathy may accomplish the enemy’s work more effectively than open opposition. Scripture contrasts righteous and careless speech, declaring, “The mouth of the just bringeth forth wisdom: but the froward tongue shall be cut out” (Proverbs 10:31, KJV), and again urging, “What man is he that desireth life, and loveth many days, that he may see good? Keep thy tongue from evil, and thy lips from speaking guile” (Psalm 34:12–13, KJV). James White, chilled by the coldness of the church, was shown in a dream that Satan slept while believers carried forward his purposes through indifference and reckless speech, revealing how internal decay can sabotage mission. Inspiration underscores the sacred responsibility of words, for “The power of speech is a talent that should be diligently cultivated” (Christ’s Object Lessons, p. 231), and further counsels, “Our work should be to embrace every opportunity to present the truth in its purity and simplicity” (Testimonies for the Church, vol. 3, p. 214). These lessons show that God calls His people to use their voices not as weapons against one another but as instruments of clarity, unity, and truth, lest the cause be weakened by its own hands.

James often used the Review to call for “holy conversation.” He quoted 2 Peter 3:11 repeatedly: “What manner of persons ought ye to be in all holy conversation and godliness?”. The Review called for holy conversation. James repeated scriptural calls. God links speech to godliness. “Put away from thee a froward mouth, and perverse lips put far from thee” (Proverbs 4:24, KJV). “But let your communication be, Yea, yea; Nay, nay: for whatsoever is more than these cometh of evil” (Matthew 5:37, KJV). A thematic attribution shares, “The arrangements of thoughts belong to man, but from God comes eloquent speech” (Voice in Speech and Song, p. 20, 1988). In The Colporteur Evangelist we read, “Of all the gifts that God has bestowed upon men, none is more precious than the gift of speech” (The Colporteur Evangelist, p. 86, 1920). This call aligns with advent hope. How did James link conversation to the end?

For James, “conversation” (which in the KJV often means conduct/lifestyle, but includes speech) was the barometer of the Advent hope. If you really believe the world is dissolving, you don’t engage in “useless chit-chat.” You edit your life. Conversation measures advent hope. Belief in dissolution avoids chit-chat. God demands edited lives. “He that hath knowledge spareth his words: and a man of understanding is of an excellent spirit” (Proverbs 17:27, KJV). “But speaking the truth in love, may grow up into him in all things, which is the head, even Christ” (Ephesians 4:15, KJV). Ellen G. White wrote, “The tongue and speech are gifts from God” (Voice in Speech and Song, p. 17, 1988). The inspired pen notes, “Speech must be guarded, for it is a holy thing” (Counsels on Health, p. 411, 1914). This barometer guides priority. What approach solves the analysis?

THE APPROACH: THE ART OF THE EDIT

So, how do we solve the of the tongue? We must become editors. Becoming editors solves the tongue’s analysis. The art directs passion. God mandates this mandate. “A word fitly spoken is like apples of gold in pictures of silver” (Proverbs 25:11, KJV). “Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal” (1 Corinthians 13:1, KJV). Sr. White emphasized, “We are accountable to Him for its use. We should glorify God with our mouth” (Early Writings, p. 114, 1882). Through inspired counsel we are told, “The gift of speech has been greatly abused; but when sanctified by the Holy Spirit, it is a power for good” (Christian Education, p. 131, 1893). This solution requires practice. What is the bridle?

The “Bridle” mentioned in James 1:26 (“If any man among you seem to be religious, and bridleth not his tongue…”) is an editorial tool. A bridle does not sew the mouth shut. It directs. It checks. It pulls back when the horse (the passion) wants to bolt. The bridle serves as an editorial tool. It directs without silencing. God uses it to check passion. “As an earring of gold, and an ornament of fine gold, so is a wise reprover upon an obedient ear” (Proverbs 25:12, KJV). “Let us therefore follow after the things which make for peace, and things wherewith one may edify another” (Romans 14:19, KJV). A passage from Colporteur Ministry reminds us, “If sanctified by the Holy Spirit, it is a power for good. It is with the tongue that we convince and persuade” (Colporteur Ministry, p. 70, 1953). A prophetic voice once wrote, “The gift of speech, when devoted to the praises of Him who hath loved us, is the melody of the human voice” (Christian Education, p. 131, 1893). This tool maintains control. What guidelines does Sr. White give?

Sr. White gives us the editorial guidelines: “Let us begin to discipline the tongue… Let us guard against speaking words that discourage. Let us resolve never to engage in evilspeaking and backbiting.” — (Sr. White, Our High Calling, p. 291) Guidelines discipline the tongue. Sr. White urges guarding words. God blesses resolution. “But now ye also put off all these; anger, wrath, malice, blasphemy, filthy communication out of your mouth” (Colossians 3:8, KJV). “And let us consider one another to provoke unto love and to good works” (Hebrews 10:24, KJV). Ellen G. White wrote, “The power of speech is a talent that should be diligently cultivated” (Christ’s Object Lessons, p. 231, 1900). The inspired pen notes, “Purity and Simplicity—Our work should be to embrace every opportunity to present the truth in its purity and simplicity” (Testimonies for the Church, vol. 3, p. 214, 1875). This discipline prevents harm. What is the editorial checklist?

The reformer must practice a strict discipline of the tongue, allowing only words that pass heaven’s review to be spoken. Scripture warns against careless speech, saying, “In the multitude of words there wanteth not sin: but he that refraineth his lips is wise” (Proverbs 10:19, KJV), and counsels thoughtful restraint, “The heart of the righteous studieth to answer: but the mouth of the wicked poureth out evil things” (Proverbs 15:28, KJV). These principles form a sacred checklist—truth, necessity, kindness, and God’s glory—by which every sentence is tested before it leaves the lips, and if it fails, it is silenced. Inspiration supports this holy restraint, for “The voice and speech are gifts from God, and if rightly used, they are a power for God” (Voice in Speech and Song, p. 17), and further instructs, “A few forcible remarks upon some point of doctrine will fasten it in the mind much more firmly than long speeches” (Evangelism, p. 171). This divine art of silence does not weaken the message but purifies it, creating a quiet harmony where fewer words carry greater power and the glory of God is preserved. This art masters the tongue, but what symphony does silence create?

GOD’S LOVE ARTICULATED: THE ACOUSTICS OF MERCY

At the heart of the message stands love—not as sentiment, but as a disciplined linguistic force that governs how truth is spoken and mercy is conveyed. Scripture frames this holy restraint in prayerful dependence, for David pleads, “Let the words of my mouth, and the meditation of my heart, be acceptable in thy sight, O LORD, my strength, and my redeemer” (Psalm 19:14, KJV), and again asks for divine oversight, “Set a watch, O LORD, before my mouth; keep the door of my lips” (Psalm 141:3, KJV). These petitions reveal that love shapes speech by submitting it to God’s will, ensuring that words heal rather than harm. Inspiration confirms this sacred trust, declaring, “The voice and speech are gifts from God, and if rightly used, they are a power for God” (Voice in Speech and Song, p. 17), and solemnly warns, “Speech must be guarded, for it is a holy thing” (Counsels on Health, p. 411). Thus, love functions as a moral force in language, refining expression so that every word becomes an instrument of grace, truth, and reverence before God. How does God speak?

And how does His love shape the way we should speak? The universe was spoken into existence (“And God said…”). But redemption was often wrought in silence (“He opened not his mouth”). God speaks with creative power. Love shapes our speech patterns. God balances word and silence. “Keep thy tongue from evil, and thy lips from speaking guile” (Psalm 34:13, KJV). “Even a fool, when he holdeth his peace, is counted wise: and he that shutteth his lips is esteemed a man of understanding” (Proverbs 17:28, KJV). Ellen G. White wrote, “The power of speech is a talent that should be diligently cultivated” (Christ’s Object Lessons, p. 231, 1900). The inspired pen notes, “Purity and Simplicity—Our work should be to embrace every opportunity to present the truth in its purity and simplicity” (Testimonies for the Church, vol. 3, p. 214, 1875). This shape guides response. How did Christ respond in the carpenter shop?

THE ACOUSTICS OF CHRIST

Sr. White gives us a window into the acoustic habits of Jesus. He was surrounded by “foolish talking,” by “sneers,” by “taunts” in the carpenter shop. He was working in a hostile newsroom. How did He respond? Did He shout them down? Did He debate them? Christ’s acoustics reveal divine habits. He faced sneers without retaliation. God changes atmospheres through praise. “The mouth of the just bringeth forth wisdom: but the froward tongue shall be cut out” (Proverbs 10:31, KJV). “Whosoever of you loveth life and desireth to see many good days, keep your tongue from evil, and thy lips from speaking guile” (Psalm 34:12-13, KJV). Sr. White emphasized, “The arrangements of thoughts belong to man, but from God comes eloquent speech” (Voice in Speech and Song, p. 20, 1988). Through inspired counsel we are told, “A few forcible remarks upon some point of doctrine will fasten it in the mind much more firmly” (Evangelism, p. 171, 1946). This response models love. What did Christ do instead? “Instead of retorting angrily, He would begin to sing one of David’s beautiful psalms; and His companions, before realizing what they were doing, would unite with Him in the hymn.” — (Sr. White, Our High Calling, p. 291) Instead of anger, Christ sang psalms. Companions joined unwittingly. God overwrites hate with praise. “Put away from thee a froward mouth, and perverse lips put far from thee” (Proverbs 4:24, KJV). “But let your communication be, Yea, yea; Nay, nay: for whatsoever is more than these cometh of evil” (Matthew 5:37, KJV). A passage from Colporteur Ministry reminds us, “If sanctified by the Holy Spirit, it is a power for good. It is with the tongue that we convince and persuade” (Colporteur Ministry, p. 70, 1953). A prophetic voice once wrote, “The gift of speech, when devoted to the praises of Him who hath loved us, is the melody of the human voice” (Christian Education, p. 131, 1893). This insight transforms conflicts. How does love win?

This is a profound insight into God’s love. Love does not always win the argument; it changes the frequency. Christ used the “talent of speech” (in this case, song) to introduce a new atmosphere. He overwrote the virus of hate with the code of praise. Love changes frequency rather than winning arguments. Christ introduced new atmospheres. God uses speech talent for harmony. “He that hath knowledge spareth his words: and a man of understanding is of an excellent spirit” (Proverbs 17:27, KJV). “But speaking the truth in love, may grow up into him in all things, which is the head, even Christ” (Ephesians 4:15, KJV). Ellen G. White wrote, “We are accountable to Him for its use. We should glorify God with our mouth” (Early Writings, p. 114, 1882). The inspired pen notes, “The gift of speech has been greatly abused; but when sanctified by the Holy Spirit, it is a power for good” (Christian Education, p. 131, 1893). This change fosters unity. What is tact?

TACT: THE STRATEGY OF LOVE

We often confuse “Reform” with “bluntness.” We think that because we have the Truth, we have the license to be abrasive. We think we are being Elijahs, but we are really just being jerks. Tact serves as love’s strategy. God elevates tact to imperative. “A word fitly spoken is like apples of gold in pictures of silver” (Proverbs 25:11, KJV). “Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal” (1 Corinthians 13:1, KJV). Sr. White emphasized, “The tongue and speech are gifts from God” (Voice in Speech and Song, p. 17, 1988). Through inspired counsel we are told, “Speech must be guarded, for it is a holy thing” (Counsels on Health, p. 411, 1914). This strategy delivers truth. What does Sr. White correct?

Sr. White corrects this with a phrase that should be tattooed on the inside of our eyelids: “Not abruptly, but with tact born of divine love, we can tell them of Him who is the ‘Chiefest among ten thousand’…” — (Sr. White, Christ’s Object Lessons, p. 339) “Tact born of divine love.” Tact born of love corrects abruptness. Sr. White elevates it theologically. God provides the box for truth. “As an earring of gold, and an ornament of fine gold, so is a wise reprover upon an obedient ear” (Proverbs 25:12, KJV). “Let us therefore follow after the things which make for peace, and things wherewith one may edify another” (Romans 14:19, KJV). A thematic attribution shares, “The arrangements of thoughts belong to man, but from God comes eloquent speech” (Voice in Speech and Song, p. 20, 1988). In The Colporteur Evangelist we read, “Of all the gifts that God has bestowed upon men, none is more precious than the gift of speech” (The Colporteur Evangelist, p. 86, 1920). This birth ensures reception. How does the prayer reinforce this?

The Ochila La’el prayer reinforces this. The cantor asks: “Teach me what to say… Grant me eloquent speech”. Why? “For in this great assembly I will praise His strength.” He wants to present God well. He wants the “Review” of God’s character to be positive. The prayer reinforces eloquent speech. The cantor praises in assembly. God is presented well. “But now ye also put off all these; anger, wrath, malice, blasphemy, filthy communication out of your mouth” (Colossians 3:8, KJV). “And let us consider one another to provoke unto love and to good works” (Hebrews 10:24, KJV). Ellen G. White wrote, “The power of speech is a talent that should be diligently cultivated” (Christ’s Object Lessons, p. 231, 1900). The inspired pen notes, “Purity and Simplicity—Our work should be to embrace every opportunity to present the truth in its purity and simplicity” (Testimonies for the Church, vol. 3, p. 214, 1875). This positive review honors God. What is speaking without tact?

To speak without tact is to slander the character of God, even if your doctrines are correct. Speaking without tact slanders God. Doctrines alone insufficient. God requires tactful delivery. “Too much talk leads to sin. Be sensible and keep your mouth shut” (Proverbs 10:19, KJV). “The heart of the godly thinks carefully before speaking” (Proverbs 15:28, KJV). Sr. White emphasized, “The arrangements of thoughts belong to man, but from God comes eloquent speech” (Voice in Speech and Song, p. 20, 1988). Through inspired counsel we are told, “A few forcible remarks upon some point of doctrine will fasten it in the mind much more firmly” (Evangelism, p. 171, 1946). This slander misrepresents character. What principle is embedded in love?

THE FORBIDDEN VERSES AND THE HIGHER LAW

Even without citing the Golden Rule directly, Scripture reveals that the love of God functions as a disciplined communication style that embeds the higher law into every word and action. The apostle defines this love not as sentiment but as conduct, declaring, “Charity suffereth long, and is kind… doth not behave itself unseemly… thinketh no evil” (1 Corinthians 13:4–5, KJV), showing that love governs tone, restraint, and intent. John confirms that divine love expresses itself through action and truth rather than emotion alone, for “My little children, let us not love in word, neither in tongue; but in deed and in truth” (1 John 3:18, KJV), revealing that God’s love shapes how truth is communicated. Inspiration reinforces this principle, stating, “Love is the basis of godliness” (Steps to Christ, p. 59), and further explaining, “The strongest argument in favor of the gospel is a loving and lovable Christian” (The Ministry of Healing, p. 470). Thus, love operates as a governing law of speech and behavior, guiding communication so that every interaction reflects God’s character and advances His purposes without harm or self-exaltation. “Let the words of my mouth, and the meditation of my heart, be acceptable in thy sight, O Lord, my strength, and my redeemer” (Psalm 19:14, KJV). “Set a watch, O Lord, before my mouth; keep the door of my lips” (Psalm 141:3, KJV). A passage from Colporteur Ministry reminds us, “If sanctified by the Holy Spirit, it is a power for good. It is with the tongue that we convince and persuade” (Colporteur Ministry, p. 70, 1953). A prophetic voice once wrote, “The gift of speech, when devoted to the praises of Him who hath loved us, is the melody of the human voice” (Christian Education, p. 131, 1893). This style reflects divinity. How does this translate to speech?

It is “longsuffering” (1 Corinthians 13:4). It “vaunteth not itself.” It “behaveth not unseemly.” Translate that to speech: * Longsuffering: It listens before it speaks. It waits. (The Ochila). * Vaunteth not: It does not brag. It does not dominate the conversation. * Not unseemly: It avoids the “filthiness” and “foolish talking” of Ephesians 5:4. Translation applies love to speech. Longsuffering listens first. God demands unseemly avoidance. “Keep thy tongue from evil, and thy lips from speaking guile” (Psalm 34:13, KJV). “Even a fool, when he holdeth his peace, is counted wise: and he that shutteth his lips is esteemed a man of understanding” (Proverbs 17:28, KJV). Ellen G. White wrote, “We are accountable to Him for its use. We should glorify God with our mouth” (Early Writings, p. 114, 1882). The inspired pen notes, “The gift of speech has been greatly abused; but when sanctified by the Holy Spirit, it is a power for good” (Christian Education, p. 131, 1893). This translation filters words. God’s love is the ultimate “style guide” for the Christian tongue. It demands that every word pass through the filter of the Cross. If the word is not crucified—if it is full of self, full of venom, full of pride—it is not of Love, and therefore, it is not of God. The style guide demands crucified words. Self-filled words fail. God filters through the Cross. “A word fitly spoken is like apples of gold in pictures of silver” (Proverbs 25:11, KJV). “Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal” (1 Corinthians 13:1, KJV). Sr. White emphasized, “The tongue and speech are gifts from God” (Voice in Speech and Song, p. 17, 1988). Through inspired counsel we are told, “Speech must be guarded, for it is a holy thing” (Counsels on Health, p. 411, 1914). This demand ensures purity, but what audit awaits our airwaves?

WHAT AUDIT AWAITS THE AIRWAVES?

We enter now the High Court of the Universe. The charge is “Malfeasance of Office.” The defendant is You. The evidence is a recording of everything you have ever said. The high court charges malfeasance. Evidence records every word. God judges the defendant. “The mouth of the just bringeth forth wisdom: but the froward tongue shall be cut out” (Proverbs 10:31, KJV). “Whosoever of you loveth life and desireth to see many good days, keep your tongue from evil, and thy lips from speaking guile” (Psalm 34:12-13, KJV). A thematic attribution shares, “The arrangements of thoughts belong to man, but from God comes eloquent speech” (Voice in Speech and Song, p. 20, 1988). In The Colporteur Evangelist we read, “Of all the gifts that God has bestowed upon men, none is more precious than the gift of speech” (The Colporteur Evangelist, p. 86, 1920). This audit demands accountability. What is in those books?

Accountability is concrete and judicial, for we believe in an Investigative Judgment where lives are reviewed, records are opened, and responsibility before God is assessed. Jesus makes this unmistakably clear when He says, “For by thy words thou shalt be justified, and by thy words thou shalt be condemned” (Matthew 12:37, KJV), revealing that speech itself enters the heavenly record. Scripture therefore calls for deliberate restraint, commanding, “Put away from thee a froward mouth, and perverse lips put far from thee” (Proverbs 4:24, KJV), and insisting on transparent integrity, “But let your communication be, Yea, yea; Nay, nay: for whatsoever is more than these cometh of evil” (Matthew 5:37, KJV). Inspiration reinforces this solemn stewardship, declaring, “The power of speech is a talent that should be diligently cultivated” (Christ’s Object Lessons, p. 231), and further urging, “Our work should be to embrace every opportunity to present the truth in its purity and simplicity” (Testimonies for the Church, vol. 3, p. 214). These witnesses show that words are not incidental but entrusted assets recorded in heaven, grounding the believer’s life in careful, faithful stewardship of speech as part of the eternal account. What is the talent portfolio?

THE TALENT PORTFOLIO

Sr. White introduces a terrifying economic concept in Christ’s Object Lessons: The Talent of Speech. “The talent of speech… is a very precious talent…. We are accountable for our use of the talent of words.” — (Sr. White, Letter 44, 1900 / VSS p. 16) The talent portfolio includes speech. Sr. White introduces economic accountability. God expects return on investment. “He that hath knowledge spareth his words: and a man of understanding is of an excellent spirit” (Proverbs 17:27, KJV). “But speaking the truth in love, may grow up into him in all things, which is the head, even Christ” (Ephesians 4:15, KJV). Sr. White emphasized, “We are accountable to Him for its use. We should glorify God with our mouth” (Early Writings, p. 114, 1882). Through inspired counsel we are told, “The gift of speech has been greatly abused; but when sanctified by the Holy Spirit, it is a power for good” (Christian Education, p. 131, 1893). This concept terrifies with consequences. What is the ROI of complaint?

As stewards of God’s gifts, we are accountable for the return on investment of our speech, for words are entrusted capital meant to yield eternal gain. Scripture teaches the value of wise expression, declaring, “A word fitly spoken is like apples of gold in pictures of silver” (Proverbs 25:11, KJV), while warning that eloquence without love is loss, for “Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal” (1 Corinthians 13:1, KJV). These texts reveal that complaints and gossip produce negative returns, but encouragement, spoken in love, multiplies blessing. Inspiration confirms this stewardship, stating, “If sanctified by the Holy Spirit, it is a power for good. It is with the tongue that we convince and persuade” (Colporteur Ministry, p. 70), and again, “The gift of speech, when devoted to the praises of Him who hath loved us, is the melody of the human voice” (Christian Education, p. 131). Thus, God expects His investment to be managed with wisdom, so that every word offered in faith yields dividends of hope, healing, and eternal value.

THE LITURGY OF OWNERSHIP

The Ochila La’el is, at its heart, a declaration of God’s ownership of the tongue. “The arrangements of thoughts belong to man, but [only] from God, comes eloquent speech.” When the cantor prays this, he is signing a contract. He is saying, “God, You own the copyright to my words. You are the Editor-in-Chief. I am just the freelancer. Don’t let me breach the contract.” The liturgy declares God’s ownership. The cantor signs a contract. God owns the copyright. “As an earring of gold, and an ornament of fine gold, so is a wise reprover upon an obedient ear” (Proverbs 25:12, KJV). “Let us therefore follow after the things which make for peace, and things wherewith one may edify another” (Romans 14:19, KJV). Ellen G. White wrote, “The tongue and speech are gifts from God” (Voice in Speech and Song, p. 17, 1988). The inspired pen notes, “Speech must be guarded, for it is a holy thing” (Counsels on Health, p. 411, 1914). This declaration prevents breach. How does this apply to the Reformer?

For us, this is the daily reality. We do not own our tongues. “Ye are not your own… ye are bought with a price” (1 Corinthians 6:19-20). That price covers the larynx, the tongue, the lips, and the lungs. Daily reality affirms non-ownership. The price covers all parts. God buys with a price. “But now ye also put off all these; anger, wrath, malice, blasphemy, filthy communication out of your mouth” (Colossians 3:8, KJV). “And let us consider one another to provoke unto love and to good works” (Hebrews 10:24, KJV). Sr. White emphasized, “The arrangements of thoughts belong to man, but from God comes eloquent speech” (Voice in Speech and Song, p. 20, 1988). Through inspired counsel we are told, “A few forcible remarks upon some point of doctrine will fasten it in the mind much more firmly” (Evangelism, p. 171, 1946). This reality consecrates speech. What is using the tongue for evilspeaking?

To use the tongue for “evilspeaking” is to steal from God. It is to take a consecrated vessel (the mouth) and use it for a profane purpose. It is Belshazzar drinking wine from the temple cups. Evilspeaking steals from God. The mouth is consecrated vessel. God punishes profane use. “Too much talk leads to sin. Be sensible and keep your mouth shut” (Proverbs 10:19, KJV). “The heart of the godly thinks carefully before speaking” (Proverbs 15:28, KJV). A thematic attribution shares, “The gift of speech has been greatly abused; but when sanctified by the Holy Spirit, it is a power for good” (Christian Education, p. 131, 1893). In The Colporteur Evangelist we read, “Of all the gifts that God has bestowed upon men, none is more precious than the gift of speech” (The Colporteur Evangelist, p. 86, 1920). This theft invites judgment. What point did James White hammer home?

THE PROPHETIC WARNING

James White, in his Review editorials, constantly hammered this point home. He saw the “shaking” coming. He saw that many would be sifted out. And why? Because of their “conversation.” “Seeing then that all these things shall be dissolved, what manner of persons ought ye to be in all holy conversation and godliness?” (2 Peter 3:11) Prophetic warning links conversation to shaking. James saw sifting due to speech. God dissolves the world. “Let the words of my mouth, and the meditation of my heart, be acceptable in thy sight, O Lord, my strength, and my redeemer” (Psalm 19:14, KJV). “Set a watch, O Lord, before my mouth; keep the door of my lips” (Psalm 141:3, KJV). Ellen G. White wrote, “The power of speech is a talent that should be diligently cultivated” (Christ’s Object Lessons, p. 231, 1900). The inspired pen notes, “Purity and Simplicity—Our work should be to embrace every opportunity to present the truth in its purity and simplicity” (Testimonies for the Church, vol. 3, p. 214, 1875). This warning imposes responsibility. How does imminence affect speech?

He linked the end of the world (dissolution) with the quality of speech (holy conversation). If the world is burning, why are we talking about the weather? Why are we talking about our neighbor’s faults? The imminence of the “Day of God” imposes a “Responsibility” to make every word count. We are on the clock. The deadline is approaching. The edition is about to close. Imminence imposes responsibility for words. Burning world avoids trivial talk. God makes every word count. “Keep thy tongue from evil, and thy lips from speaking guile” (Psalm 34:13, KJV). “Even a fool, when he holdeth his peace, is counted wise: and he that shutteth his lips is esteemed a man of understanding” (Proverbs 17:28, KJV). Sr. White emphasized, “The tongue and speech are gifts from God” (Voice in Speech and Song, p. 17, 1988). Through inspired counsel we are told, “Speech must be guarded, for it is a holy thing” (Counsels on Health, p. 411, 1914). This clock urges urgency, but what watch does the neighborhood need?

WHAT WATCH DOES THE NEIGHBORHOOD NEED?

At the horizontal plane of Christian life, believers are bound together as one body, where every word spoken affects the whole, demanding careful stewardship of speech for the health of all. Scripture teaches this interdependence by affirming, “The mouth of the just bringeth forth wisdom: but the froward tongue shall be cut out” (Proverbs 10:31, KJV), and by warning, “What man is he that desireth life, and loveth many days, that he may see good? Keep thy tongue from evil, and thy lips from speaking guile” (Psalm 34:12–13, KJV), showing that communal well-being rises or falls with the words we choose. Inspiration confirms that speech shapes the shared atmosphere, for “If sanctified by the Holy Spirit, it is a power for good. It is with the tongue that we convince and persuade” (Colporteur Ministry, p. 70), and again, “The gift of speech, when devoted to the praises of Him who hath loved us, is the melody of the human voice” (Christian Education, p. 131). These witnesses reveal that poisoned speech harms the entire body, while sanctified speech nurtures unity, making the Reformer’s atmosphere one of wisdom, care, and life-giving grace.

THE “ATMOSPHERE” OF THE COMMUNITY

Sr. White provides one of the most scientific descriptions of social influence in all her writings. She speaks of an “atmosphere.” “Every soul is surrounded by an atmosphere of its own… charged with the life-giving power of faith… or heavy and chill with the gloom of discontent and selfishness.” — (Sr. White, Christ’s Object Lessons, p. 339) Atmosphere surrounds each soul. Sr. White describes social influence. God charges with faith or gloom. “Put away from thee a froward mouth, and perverse lips put far from thee” (Proverbs 4:24, KJV). “But let your communication be, Yea, yea; Nay, nay: for whatsoever is more than these cometh of evil” (Matthew 5:37, KJV). Ellen G. White wrote, “The arrangements of thoughts belong to man, but from God comes eloquent speech” (Voice in Speech and Song, p. 20, 1988). The inspired pen notes, “A few forcible remarks upon some point of doctrine will fasten it in the mind much more firmly” (Evangelism, p. 171, 1946). This description guides influence. What is the responsibility to the neighbor?

Our responsibility to our neighbor includes pollution control of the atmosphere created by our words, for speech either cultivates hope or corrodes faith in those around us. Scripture teaches restraint joined with wisdom, saying, “He that hath knowledge spareth his words: and a man of understanding is of an excellent spirit” (Proverbs 17:27, KJV), and directs growth through grace-filled honesty, “But speaking the truth in love, may grow up into him in all things, which is the head, even Christ” (Ephesians 4:15, KJV). These texts show that words shape the local environment of the soul, determining whether faith is nourished or weakened. Inspiration confirms this accountability, declaring, “We are accountable to Him for its use. We should glorify God with our mouth” (Early Writings, p. 114), and warning with hope, “The gift of speech has been greatly abused; but when sanctified by the Holy Spirit, it is a power for good” (Christian Education, p. 131). Thus, faithful speech functions as spiritual pollution control, protecting the hope of our neighbors and fostering an atmosphere where trust, growth, and life can flourish.How do tongues displace neighbors?

Our tongues often “displace” our neighbors. We label them. We write them off. We gossip about them until they feel there is no place for them in the church. Tongues displace neighbors through labels. Gossip creates no place. God calls for empathy. “A word fitly spoken is like apples of gold in pictures of silver” (Proverbs 25:11, KJV). “Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal” (1 Corinthians 13:1, KJV). A thematic attribution shares, “The tongue and speech are gifts from God” (Voice in Speech and Song, p. 17, 1988). In Counsels on Health we read, “Speech must be guarded, for it is a holy thing” (Counsels on Health, p. 411, 1914). This displacement harms the body. What is our responsibility?

Our calling is to use sanctified speech to re-place the displaced, welcoming the weary home and repairing breaches through words that heal and restore community. Scripture shows how correction and peace work together, declaring, “As an earring of gold, and an ornament of fine gold, so is a wise reprover upon an obedient ear” (Proverbs 25:12, KJV), and urging believers, “Let us therefore follow after the things which make for peace, and things wherewith one may edify another” (Romans 14:19, KJV). These texts reveal that godly speech does not wound to win, but restores to unite, rebuilding trust where relationships have fractured. Inspiration reinforces this responsibility, for “The power of speech is a talent that should be diligently cultivated” (Christ’s Object Lessons, p. 231), and further counsels, “Our work should be to embrace every opportunity to present the truth in its purity and simplicity” (Testimonies for the Church, vol. 3, p. 214). Thus, when words are chosen with care and love, they become tools of restoration, making the speaker a true repairer of the breach and a builder of lasting fellowship.

THE GENTLEMANLY DEPORTMENT OF JN ANDREWS

We have a historical precedent for this. J.N. Andrews, our first missionary, the man who went to Switzerland to bring the message to Europe. He was a scholar, yes. But the historical record notes something else: “His gentlemanly and Christian deportment among us won our hearts.” Andrews set precedent with deportment. Gentlemanly speech won hearts. God uses deportment alongside scholarship. “But now ye also put off all these; anger, wrath, malice, blasphemy, filthy communication out of your mouth” (Colossians 3:8, KJV). “And let us consider one another to provoke unto love and to good works” (Hebrews 10:24, KJV). Sr. White emphasized, “The arrangements of thoughts belong to man, but from God comes eloquent speech” (Voice in Speech and Song, p. 20, 1988). Through inspired counsel we are told, “A few forcible remarks upon some point of doctrine will fasten it in the mind much more firmly” (Evangelism, p. 171, 1946). This precedent dignifies neighbors. What is the ministry of healing?

THE MINISTRY OF HEALING

Ultimately, our responsibility to our neighbor is to heal them. “There is an eloquence far more powerful than the eloquence of words in the quiet, consistent life of a pure, true Christian.” — (Sr. White, The Ministry of Healing, p. 469) But when words are used, they must be healing words. “Pleasant words are as an honeycomb, sweet to the soul, and health to the bones” (Proverbs 16:24). Healing is ultimate responsibility. Consistent life eloq uent beyond words. God uses healing words. “Too much talk leads to sin. Be sensible and keep your mouth shut” (Proverbs 10:19, KJV). “The heart of the godly thinks carefully before speaking” (Proverbs 15:28, KJV). A passage from Colporteur Ministry reminds us, “If sanctified by the Holy Spirit, it is a power for good. It is with the tongue that we convince and persuade” (Colporteur Ministry, p. 70, 1953). A prophetic voice once wrote, “The gift of speech, when devoted to the praises of Him who hath loved us, is the melody of the human voice” (Christian Education, p. 131, 1893). This ministry dispenses hope. What are the prescriptions?

As medical missionaries of the tongue, believers are called to dispense words as healing prescriptions, matching grace to need so that speech restores rather than wounds. Scripture frames this sacred responsibility in prayerful dependence, “Let the words of my mouth, and the meditation of my heart, be acceptable in thy sight, O LORD, my strength, and my redeemer” (Psalm 19:14, KJV), and in vigilant restraint, “Set a watch, O LORD, before my mouth; keep the door of my lips” (Psalm 141:3, KJV). God reveals how words heal specific conditions, for “A soft answer turneth away wrath: but grievous words stir up anger” (Proverbs 15:1, KJV), showing that tone guided by divine love can calm the angry, lift the discouraged with hope, and correct the erring with tact born of grace. Inspiration confirms this accountability, declaring, “We are accountable to Him for its use. We should glorify God with our mouth” (Early Writings, p. 114), and adding, “The gift of speech has been greatly abused; but when sanctified by the Holy Spirit, it is a power for good” (Christian Education, p. 131). Thus, sanctified speech becomes a restoring ministry, where carefully chosen words act as Heaven’s medicine for wounded hearts and troubled minds. How does the prayer close the loop?

THE SOCIAL PACT OF THE OCHILLA

The Ochila La’el prayer closes the loop on this. The cantor prays “for the congregation”. He is not performing a solo; he is lifting the neighbor. “For in this great assembly I will praise His strength.” He realizes that his speech is a public utility. If he fails, the assembly suffers. If he succeeds, the assembly is lifted to the Throne. The prayer closes the social pact. The cantor lifts the congregation. God makes speech a public utility. “Keep thy tongue from evil, and thy lips from speaking guile” (Psalm 34:13, KJV). “Even a fool, when he holdeth his peace, is counted wise: and he that shutteth his lips is esteemed a man of understanding” (Proverbs 17:28, KJV). Sr. White emphasized, “The tongue and speech are gifts from God” (Voice in Speech and Song, p. 17, 1988). Through inspired counsel we are told, “Speech must be guarded, for it is a holy thing” (Counsels on Health, p. 411, 1914). This realization elevates others. We are all cantors. We all stand before the assembly (our family, our church, our workplace). We have a responsibility to ensure that when we open our mouths, we do not lower the property value of heaven. As cantors, we stand before assemblies. Responsibility avoids lowering heaven’s value. God lifts through us. “The mouth of the just bringeth forth wisdom: but the froward tongue shall be cut out” (Proverbs 10:31, KJV). “Whosoever of you loveth life and desireth to see many good days, keep your tongue from evil, and thy lips from speaking guile” (Psalm 34:12-13, KJV). A thematic attribution shares, “The arrangements of thoughts belong to man, but from God comes eloquent speech” (Voice in Speech and Song, p. 20, 1988). In The Colporteur Evangelist we read, “Of all the gifts that God has bestowed upon men, none is more precious than the gift of speech” (The Colporteur Evangelist, p. 86, 1920). This responsibility honors the throne, leading to the final edit of the soul.

THE SILENCE AND THE SONG?

We have traveled a long way. From the “Clang! Clink!” of the modern editor’s desk to the “Clang! Clink!” of the Levitical bells. We have dissected the anatomy of the tongue. We have stood with the trembling cantor. We have sat in the editorial chair with Uriah Smith. The journey dissects the tongue’s anatomy. The cantor and editor teach lessons. God forms character in His image. “Put away from thee a froward mouth, and perverse lips put far from thee” (Proverbs 4:24, KJV). “But let your communication be, Yea, yea; Nay, nay: for whatsoever is more than these cometh of evil” (Matthew 5:37, KJV). Ellen G. White wrote, “The power of speech is a talent that should be diligently cultivated” (Christ’s Object Lessons, p. 231, 1900). The inspired pen notes, “Purity and Simplicity—Our work should be to embrace every opportunity to present the truth in its purity and simplicity” (Testimonies for the Church, vol. 3, p. 214, 1875). This travel restores. What have we found about the tongue?

We have found that the tongue is indeed a “world of iniquity” (James 3:6). But we have also found that it is a “tree of life” (Proverbs 15:4). The tongue holds iniquity and life. Findings balance curse and blessing. God transforms through brokenness. “He that hath knowledge spareth his words: and a man of understanding is of an excellent spirit” (Proverbs 17:27, KJV). “But speaking the truth in love, may grow up into him in all things, which is the head, even Christ” (Ephesians 4:15, KJV). Sr. White emphasized, “The arrangements of thoughts belong to man, but from God comes eloquent speech” (Voice in Speech and Song, p. 20, 1988). Through inspired counsel we are told, “A few forcible remarks upon some point of doctrine will fasten it in the mind much more firmly” (Evangelism, p. 171, 1946). This duality depends on spirit. What is the difference?

The difference is the Broken Spirit (Psalm 51:17). The difference is the Bridle (James 1:26). The difference is the Ochila—the waiting. Broken spirit makes the difference. The bridle and waiting aid. God restores through these. “A word fitly spoken is like apples of gold in pictures of silver” (Proverbs 25:11, KJV). “Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal” (1 Corinthians 13:1, KJV). A passage from Colporteur Ministry reminds us, “If sanctified by the Holy Spirit, it is a power for good. It is with the tongue that we convince and persuade” (Colporteur Ministry, p. 70, 1953). A prophetic voice once wrote, “The gift of speech, when devoted to the praises of Him who hath loved us, is the melody of the human voice” (Christian Education, p. 131, 1893). This difference yields life. What is the Reform movement about?

The community is about restoration. We restore the Sabbath. We restore the Health Laws. Let us now restore the Law of Kindness (Proverbs 31:26). Restoration includes kindness law. The movement restores various laws. God calls for comprehensive reform. “As an earring of gold, and an ornament of fine gold, so is a wise reprover upon an obedient ear” (Proverbs 25:12, KJV). “Let us therefore follow after the things which make for peace, and things wherewith one may edify another” (Romans 14:19, KJV). Ellen G. White wrote, “The tongue and speech are gifts from God” (Voice in Speech and Song, p. 17, 1988). The inspired pen notes, “Speech must be guarded, for it is a holy thing” (Counsels on Health, p. 411, 1914). This aboutness completes the work. How should we edit words?

Let us edit our words with the tenderness of a Shepherd. The shepherd tends gently. God combines both. “But now ye also put off all these; anger, wrath, malice, blasphemy, filthy communication out of your mouth” (Colossians 3:8, KJV). “And let us consider one another to provoke unto love and to good works” (Hebrews 10:24, KJV). Sr. White emphasized, “The power of speech is a talent that should be diligently cultivated” (Christ’s Object Lessons, p. 231, 1900). Through inspired counsel we are told, “Purity and Simplicity—Our work should be to embrace every opportunity to present the truth in its purity and simplicity” (Testimonies for the Church, vol. 3, p. 214, 1875). This editing sanctifies. What prayer should we pray?

Let us pray the prayer of the cantor every time we reach for the doorknob of the church, every time we pick up the phone, every time we open the hymnal. I will hope in God. I will wait. Open my lips, O Lord. The cantor’s prayer fits daily moments. Hope and waiting open lips. God responds to such prayer. “Too much talk leads to sin. Be sensible and keep your mouth shut” (Proverbs 10:19, KJV). “The heart of the godly thinks carefully before speaking” (Proverbs 15:28, KJV). A thematic attribution shares, “The arrangements of thoughts belong to man, but from God comes eloquent speech” (Voice in Speech and Song, p. 20, 1988). In The Colporteur Evangelist we read, “Of all the gifts that God has bestowed upon men, none is more precious than the gift of speech” (The Colporteur Evangelist, p. 86, 1920). This prayer invites gold.

And when He opens them, may the only thing that comes out be the Gold, the Silver, and the Precious Stones of a character formed in His image. The press is stopped. The edition is closed. Let the record stand. Open lips yield precious stones. The edition closes the record. God forms character in image. “Let the words of my mouth, and the meditation of my heart, be acceptable in thy sight, O Lord, my strength, and my redeemer” (Psalm 19:14, KJV). “Set a watch, O Lord, before my mouth; keep the door of my lips” (Psalm 141:3, KJV). Ellen G. White wrote, “We are accountable to Him for its use. We should glorify God with our mouth” (Early Writings, p. 114, 1882). The inspired pen notes, “The gift of speech has been greatly abused; but when sanctified by the Holy Spirit, it is a power for good” (Christian Education, p. 131, 1893). This stand eternalizes the legacy.

Table 2: The Spiritual Arsenal of Speech Control

Weapon/Tool	Scriptural/Prophetic Source	Function	Application for Reformer
The Bridle	James 1:26	Restraint / Direction	Stop before speaking. Check the motive.
The Broken Spirit	Psalm 51:17	Humility / Contrition	Speak from a position of weakness, not pride.
The Soft Answer	Proverbs 15:1	De-escalation	When attacked, lower the volume. “Turn away wrath.”
The Song	Our High Calling, p. 291 15	Atmosphere Change	When tempted to anger, sing. Change the frequency.
The Ochila Prayer	Liturgical Tradition 7	Divine Dependence	Acknowledge that eloquence is a gift, not a right.
The Tact of Love	Christ’s Object Lessons, p. 339 16	Strategic Delivery	Package the truth in love so it can be received.

SELF-REFLECTION

How can I, in my personal devotional life, delve deeper into these prophetic truths about speech, allowing them to shape my character and priorities?

How can we adapt these complex themes on taming the tongue to be understandable and relevant to diverse audiences, from seasoned church members to new seekers or those from different faith traditions, without compromising theological accuracy?

What are the most common misconceptions about controlling speech in my community, and how can I gently but effectively correct them using Scripture and the writings of Sr. White?

In what practical ways can our local congregations and individual members become more vibrant beacons of truth and hope, living out the reality of sanctified speech and God’s ultimate victory over evil?

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