What does the Bible say about talking too much / being talkative?

"In the multitude of words sin is not lacking." This should speak seriously to us if we are given to much talk, for if talking incessantly, we give ourselves no time to consider what we say before saying it. Let us remember that we do have control over our lips, and if we are wise, we will restrain them (v. 19). Then when we do speak, our words will be "as choice silver," while even the heart (not only talk) of the wicked is of little value (v. 20), and if so, then what comes from his lips will be the same. The righteous, in contrast, will use their lips to give true food to many. "But fools die for lack of wisdom" (v. 21).

Use the bridle in the quantity of your words; incline rather to sparing than using them lavishly; for "in the multitude of words there wanteth not sin." (Prov. 10:19.)

Use a little of the bridle in the quantity of speech; incline a little rather to sparing than to using them lavishly; for "in many words there wants not sin." That flux of the tongue, that prattling and babbling disease, is very common; and hence so many impertinences, yea, so many of those worse ills, in their discourses, whispering about, and inquiring, and censuring this and that.

Further, we are cautioned against overmuch speaking, as our Lord denounced vain repetitions in prayer like the Gentiles, and long prayers in public like the Jews. It is well at all times to watch and refrain, save in peremptory duty. "In the multitude of words there wants not transgression; but he that restrains his lips does wisely." Let us not fail then to ask the Lord to set a watch before our mouth, and keep the door of our lips, as in Psalm 141:3. Our evil nature is too ready to watch our neighbour's mouth to the shame of faith and love.

The walk and conduct of the two classes are contrasted, especially in relation to the mouth and lips. The walk of the righteous is the sure walk (10:9); the mouth of the righteous is a well of life, it is a fountain for good (10:11). In this proverb we are reminded of John 4:10 and 7:38, the believer indwelt by the Holy Spirit welling forth waters of life. While violence covers the mouth of the wicked and hatred does nothing but stir up strife, love, the true love in the heart of the just covereth all transgressions. (See 1 Peter 4:8 and James 5:20.) Whoever has understanding his lips speak wisdom. In all these proverbs there is something to be learned in a practical way and many blessed lessons are written here for all who desire to walk righteously, godly and soberly in this evil age. Here is a test, for instance, "He is in the way of life that heedeth correction" (10:17, corrected translation). But as soon as one forsaketh reproof he errs. How well it would be if children of God would daily consider verse 19. "In the multitude of words there wanteth not sin, but he that refraineth his lips is wise." The fear of the wicked, the fear of the Lord, the hope of the righteous and the expectations of the wicked are furthermore contrasted in this chapter.

Next, it is not our deeds only that have to be considered, but our words. "Let no corrupt communication proceed out of your mouth, but that which is good to the use of edifying, that it may minister grace to the hearers." (Ver. 29.) Worthless language is to be eschewed as one rejects good-for-nothing fruit; if it were on the tongue, let the unprofitable word proceed no farther. Unclean allusion we shall find specified and forbidden in the chapter following. Here I conceive the circle is more comprehensive. Many who would neither utter nor hear impure conversation may often have to bemoan the utterance and the sanction of unsavoury discourse. Better to be silent if there be not (such is the force) something good for needful edification. The need measures the service, and love builds up instead of puffing up as knowledge does. It is equally true that "in the multitude of words there wants not sin," and that "the lips of the righteous feed many;" they "know what is acceptable;" and those who hear are refreshed and blessed.

A careful reading of the Scriptures will reveal that long public prayers are not the rule in the Bible. They are referred to by the Lord in terms of withering disapproval. "When ye pray, use not vain repetitions, as the heathen do: for they think that they shall be heard for their much speaking" (Matt. 6:7). Of the scribes He said, "Which devour widow's houses, and for a pretense make long prayers" (Mark 12:40). Solomon wisely said: "Keep thy foot when thou goest to the house of God, and be more ready to hear, than to give the sacrifice of fools: for they consider not that they do evil. Be not rash with thy mouth, and let not thine heart be hasty to utter anything before God: for God is in heaven, and thou upon earth: therefore let thy words be few . . . a fool's voice is known by multitude of words" (Eccl. 5:1-3). We must, therefore, conclude from the above Scriptures that one who makes long public prayers puts himself in the same class as the heathen, the scribes, and fools, which is certainly not very complimentary.

Each individual saint can be a help to the prayer meeting or a hindrance. To be in the Spirit, and give utterance to petitions under the Spirit’s leading will bring real help to the prayer meeting. How many prayers we have listened to which were but a weariness to the flesh. We have heard prayers when we wondered whenever would the good brother come to a finish. The longest prayer recorded in the Bible, that of King Solomon’s at the dedication of the Temple at Jerusalem, a very special occasion (2 Chr. 6:14-42), only takes six or seven minutes to read. Lengthy prayers often kill a prayer meeting. Prayers composed of exposition of Scripture are surely out of place. God is not to be informed what is the meaning of His own inspired word. We heard of a very famous preacher in America, who was said to have given utterance to “the most eloquent prayer ever offered to a Boston audience.” What a rebuke! We pray to God. The wise man said, “God is in heaven, and thou upon earth: therefore let thy words be few” (Ecc. 5:2).

Let us now enquire what Moses saw and what he heard at "the backside of the desert." We shall find him learning lessons which lay far beyond the reach of Egypt's most gifted masters. It might appear, in the eyes of human reason, a strange loss of time for a man like Moses to spend forty years doing nothing save to keep a few sheep in the wilderness. But he was there with God, and the time that is thus spent is never lost. It is salutary for us to remember that there is something more than mere doing necessary on the part of the true servant. A man who is always doing will be apt to do too much. Such an one would need to ponder over the deeply-practical words of the perfect Servant, "He wakens morning by morning, he wakens mine ear to hear as the learned." (Isa. 1:4) This is an indispensable part of the servant's business. The servant must frequently stand in his master's presence, in order that he may know what he has to do. The "ear" and the "tongue" are intimately connected, in more ways than one; but, in a spiritual or moral point of view, if my ear be closed and my tongue loose, I shall be sure to talk a great deal of folly. "Wherefore, my beloved brethren, let every man be swift to hear, slow to speak." (James 1:19) This seasonable admonition is based upon two facts, namely, that everything good comes from above, and that the heart is brim full of naughtiness, ready to flow over. Hence, the need of keeping the ear open and the tongue quiet — rare and admirable attainments! — attainments in which Moses made great proficiency at "the backside of the desert," and which all can acquire, if only they are disposed to learn in that school.

This new nature must produce the fruits of righteousness, hence the practical exhortation. "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." Hearing is the attitude of true faith, ever listening to that which God speaks in His Word; then slow to speak, because speech gives expression to what we are; and it needs caution not to let the old nature express itself; and slow to wrath, which is the flesh. Wrath does not work that practical righteousness which is pleasing to God. Then there is to be, as a result of true faith, a laying aside of all filthiness, all superfluity of naughtiness; this is the same putting off of which we read in the Pauline Epistles ( Col. 3, etc). This putting off is not the working of the law, but it is the result of the implanted Word, which received in meekness, saves; it is both the means of true salvation and the working out of that salvation into results of righteousness. But it needs more than hearers of the Word; we must be doers of it.