The good man out of his good treasure brings out good things, and the evil man out of his evil treasure brings out evil things. I tell you that every idle word that men speak, they will give account of it in the day of judgment. For by your words you will be justified, and by your words you will be condemned.”
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Matthew 12:35-37 sits inside this longer paragraph.
“Either make the tree good, and its fruit good, or make the tree corrupt, and its fruit corrupt; for the tree is known by its fruit. You offspring of vipers, how can you, being evil, speak good things? For out of the abundance of the heart, the mouth speaks. The good man out of his good treasure brings out good things, and the evil man out of his evil treasure brings out evil things. I tell you that every idle word that men speak, they will give account of it in the day of judgment. For by your words you will be justified, and by your words you will be condemned.”
Parallel Translations
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The good man out of his good treasure brings out good things, and the evil man out of his evil treasure brings out evil things.
I tell you that every idle word that men speak, they will give account of it in the day of judgment.
For by your words you will be justified, and by your words you will be condemned.”
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A good man oute of the good treasure of his hert bringeth forth good thynges. And an evyll man out of his evyll treasure bringeth forth evyll thinges.
But I say vnto you that of every ydell worde that men shall have spoken: they shall geve acountes at the daye of iudgement.
For by thy wordes thou shalt be iustifyed: and by thy wordes thou shalt be condemned.
Show all 3 translations
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A good man out of the good treasure of his heart bringeth foorth good things: and an euill man out of an euill treasure, bringeth forth euill things.
But I say vnto you, that of euery idle word that men shall speake, they shall giue account thereof at the day of iudgement.
For by thy wordes thou shalt be iustified, and by thy wordes thou shalt be condemned.
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Contradictions (3)
Questions where the Bible appears to say two different things, with the passages on each side set together.
Cross-references (21)
- Ecclesiastes 12:14 (v36) For God will bring every work into judgment, with every hidden thing, whether it is good, or whether it is evil.
- Proverbs 13:3 (v37) He who guards his mouth guards his soul. One who opens wide his lips comes to ruin.
- Romans 2:16 (v36) in the day when God will judge the secrets of men, according to my Good News, by Jesus Christ.
- Revelation 20:12 (v36) I saw the dead, the great and the small, standing before the throne, and they opened books. Another book was opened, which is the book of…
- Jude 1:14-15 (v36) About these also Enoch, the seventh from Adam, prophesied, saying, “Behold, the Lord came with ten thousands of his holy ones, to execute…
Show all 21 cross-references
- Proverbs 15:4 (v35) A gentle tongue is a tree of life, but deceit in it crushes the spirit.
- Colossians 4:6 (v35) Let your speech always be with grace, seasoned with salt, that you may know how you ought to answer each one.
- Proverbs 15:28 (v35) The heart of the righteous weighs answers, but the mouth of the wicked gushes out evil.
- Colossians 3:16 (v35) Let the word of Christ dwell in you richly; in all wisdom teaching and admonishing one another with psalms, hymns, and spiritual songs,…
- Proverbs 25:11-12 (v35) A word fitly spoken is like apples of gold in settings of silver. As an earring of gold, and an ornament of fine gold, so is a wise…
- Matthew 12:34 (v35) You offspring of vipers, how can you, being evil, speak good things? For out of the abundance of the heart, the mouth speaks.
- Proverbs 10:20-21 (v35) The tongue of the righteous is like choice silver. The heart of the wicked is of little worth. The lips of the righteous feed many, but the…
- Proverbs 16:21-23 (v35) The wise in heart shall be called prudent. Pleasantness of the lips promotes instruction. Understanding is a fountain of life to one who…
- Ephesians 4:29 (v35) Let no corrupt speech proceed out of your mouth, but only what is good for building others up as the need may be, that it may give grace to…
- Ephesians 6:4-6 (v36) You fathers, don’t provoke your children to wrath, but nurture them in the discipline and instruction of the Lord. Servants, be obedient to…
- Psalms 37:30-31 (v35) The mouth of the righteous talks of wisdom. His tongue speaks justice. The law of his God is in his heart. None of his steps shall slide.
- Proverbs 12:6 (v35) The words of the wicked are about lying in wait for blood, but the speech of the upright rescues them.
- Proverbs 15:23 (v35) Joy comes to a man with the reply of his mouth. How good is a word at the right time!
- Proverbs 12:17-19 (v35) He who is truthful testifies honestly, but a false witness lies. There is one who speaks rashly like the piercing of a sword, but the…
- Matthew 13:52 (v35) He said to them, “Therefore every scribe who has been made a disciple in the Kingdom of Heaven is like a man who is a householder, who…
- James 2:21-25 (v37) Wasn’t Abraham our father justified by works, in that he offered up Isaac his son on the altar? You see that faith worked with his works,…
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (19 sources)
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Geneva Bible translators 1599 · Public Domain On v36 Vain and unprofitable trifles which the most part of…
Vain and unprofitable trifles which the most part of men spend their lives in.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv35–37 35 A good man out of the good treasure…
35 A good man out of the good treasure of the heart bringeth forth good things: and an evil man out of the evil treasure bringeth forth evil things.
Ver. 35. Out of the good treasure, &c.] Out of his habit of heavenly mindedness, out of that law of grace in his heart, "his mouth speaketh wisdom, and his tongue talks of judgment," Psa 37:30-31. Works not done from a principle of life within are dead works, saith the author to the Hebrews, be they for the matter never so good and praiseworthy. This moved Luther to say that good works make not men good; but good we must be first ere good can be done by us. {a} This moved Austin to say that Omnis vita infidelium peccatum est, the whole life of an unbeliever is sin, though Spira, the popish expositor, censure that saying for a cruel sentence; crudelis est illa sententia.
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An evil man out of the evil treasure, &c.] Carnal hearts are stews of unclean thoughts, shambles of cruel and bloody thoughts, exchanges and shops of vain thoughts, a very forge and mint of false, political, undermining thoughts, yea, often a little hell of confused and black imaginations, as one well describeth them.
{a} Bona opera non faciunt bonos, sed prius oportet bonos esse quam faciamus bona. Luther.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On v36 Some understand by idle words here, lying and deceitful…
Some understand by idle words here, lying and deceitful words; others, contumelious and reproachful words. But the best interpreters here extend the sense further, not only from the sense of the word αργον, here used, but because they judge our Saviour is here arguing from the less to the greater, convincing the Pharisees what a dreadful account they had to give for their blasphemous and reproachful words, when all must give an account even for those words which they speak to no good purpose, but vainly, without respect either to the glory of God, or the good of others, or their own necessary and lawful occasions. Hence the apostle doth not only forbid filthiness, foolish talking, and jestings, Eph 5:1, and corrupt communication, Eph 4:29, but in the same verse commandeth that Christians’ speech should be to the use of edifying, that it may administer grace to the hearers; and to the Colossians, Col 4:6, Let your speech be alway with grace, seasoned with salt. Nor will this seem too strict to those who consider, that any thing is abused when it is not used to the right end and use. God hath not given unto man his faculty of speech to fill the world with idle tattle and impertinent discourse, but that by it;
1. We might bless God, by prayers and praises, talking of his words and wondrous works.
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2. That we might communicate our minds to men, in their or our own concerns, and so be mutually helpful one to another.
For by thy words thou shall be justified, &c.: what justified here signifies, appears by the word condemned, to which it is opposed. God will pronounce sentence for or against men in the last day, not only according to their other actions, but accordingly as they have used their tongues. If there were no other text in the Bible to prove that we have need of another righteousness, than any of our own, wherein to stand before God, this text alone would be enough, for if a man offend not in word, the same is a perfect man, Jam 3:2.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain On vv35–37 Observe here, A double treasure discovered in the heart…
Observe here, A double treasure discovered in the heart of man.
1. An evil treasure of sin and corruption, both natural and acquired, from whence proceed evil things. Now this is called a treasure, not for the preciousness of it, but for the abundance of it; a little doth not make a treasure: and also for the continuance of the life, yet doth the heart continue full; nature may be drawn low in this life, by sanctifying grace, but it never can be drawn dry.
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2. Here is a good treasure of grace discovered in a sanctified and renewed man; which is the source and spring from whence all gracious actions do proceed and flow. For as the heart of man by nature is the fountain from whence all sin springs, so the heart renewed by grace is the source and spring from whence all gracious actions do proceed and flow.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain On vv35–37 For as Jonas was three days and three nights…
For as Jonas was three days and three nights in the whale's belly,.... Or "in the belly of a great fish", as is said, Jon 1:17 for that it was a whale, is not there said, nor is it certain it was; nor from the smallness of its swallow, is it thought probable it should; nor does the word here used, necessarily imply one, but some large fish; nor are there whales in the Phoenician Sea: it might be a kind of a sea dog, called Carcharias, and sometimes Lamia, or Lamina, from its vast swallow; in which whole men; even in coats of mail, have been found. However, be it what it will, Jonas was three days and three nights in the belly of it; which agrees with the account in the above mentioned place, and is the sign Christ speaks of in the foregoing verse; and a very great sign and miracle it was, that being swallowed down by such a fish, he should remain in the belly of it three days and three nights, as one dead; for, without a miracle, he could not have lived an hour; and on the third day, as one raised from the dead, be cast out of it upon the dry land; which was a very eminent type of the death, burial, and resurrection of Christ, as appears by what follows. The Jews reckon up several wonders or miracles in this case of Jonah's; as that a fish was prepared to swallow him up, and he not drowned in the sea; and that this was prepared for him from the creation of the world; that he should be three days and three nights in the fish's belly, and be alive; and that he should retain his senses and his understanding, so as to be able to pray: they represent him also as if he was in the state of the dead (l), and that the fish itself was dead, and was quickened again. According to Josephus, after he had been carried 250 miles in the Hellespont of the Euxine Sea, he was cast ashore (m).
So shall the Son of man be three days and three nights in the heart of the earth. That Christ means himself by the "son of man", there is no reason to doubt; and his being laid in a tomb, dug out of a rock, is sufficient to answer this phrase, "the heart of the earth", in distinction from the surface of it; but some difficulty arises about the time of his continuing there, and the prediction here made agreeable to the type: for it was on the sixth day of the week, we commonly call "Friday", towards the close, on the day of the preparation for the sabbath, and when the sabbath drew on, that the body of Christ was laid in the sepulchre; where it lay all the next day, which was the sabbath of the Jews, and what we commonly call "Saturday"; and early on the first of the week, usually called "Sunday", or the Lord's day, he rose from the dead; so that he was but one whole day, and part of two, in the grave. To solve this difficulty, and set the matter in a clear light, let it be observed, that the three days and three nights, mean three natural days, consisting of day and night, or twenty four hours, and are what the Greeks call "night days"; but the Jews have no other way of expressing them, but as here; and with them it is a well known rule, and used on all occasions, as in the computation of their feasts and times of mourning, in the observance of the passover, circumcision, and divers purifications, that , "a part of a day is as the whole" (n): and so, whatever was done before sun setting, or after, if but an hour, or ever so small a time, before or after it, it was reckoned as the whole preceding, or following day; and whether this was in the night part, or day part of the night day, or natural day, it mattered not, it was accounted as the whole night day: by this rule, the case here is easily adjusted; Christ was laid in the grave towards the close of the sixth day, a little before sun setting, and this being a part of the night day preceding, is reckoned as the whole; he continued there the whole night day following, being the seventh day; and rose again early on the first day, which being after sun setting, though it might be even before sun rising, yet being a part of the night day following, is to be esteemed as the whole; and thus the son of man was to be, and was three days and three nights in the grave; and which was very easy to be understood by the Jews; and it is a question whether Jonas was longer in the belly of the fish.
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(l) R. David Kimchi & Jarchi, in Jonah i. 17. & ii. 1. Zohar in Exod. fol. 20. 3. & 78. 3. (m) Antiq. 1. 9. c. 18. (n) T. Hieros. Pesach. fol. 31. 2. T. Bab. Moed. Katon, fol. 16. 2. 17. 2. 19. 2. & 20. 2. Bechorot, fol. 20. 2. & 21. 1, Nidda, fol. 33. 1. Maimon. Hilch. Ebel, c. 7. sect. 1, 2, 3. Aben Ezra in Lev. xii. 3.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv36–37 Ye may perhaps think, God does not so much…
Ye may perhaps think, God does not so much regard your words. But I say to you - That not for blasphemous and profane words only, but for every idle word which men shall speak - For want of seriousness or caution; for every discourse which is not conducive to the glory of God, they shall give account in the day of judgment.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv35–37 Verse 35. A good man out of the good…
Verse 35. A good man out of the good treasure of the heart] της καρδιας, of the heart, is omitted by upwards of one hundred MSS., many of them of the greatest antiquity and authority; by all the Syriac, Arabic, and Persic; by the Slavonic, Saxon, Vulgate, and Itala, (except four,) and by several of the primitive fathers. It seems to have been added here by some copyist, merely to explain. The good heart is the good treasury, and the treasure that is in it is the love of God, and of all mankind. The bad heart is the bad treasury, and its treasure is the carnal mind, which is enmity against God, and ill-will to man.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On v36 Mat 12:36-37. But I say unto you — You…
Mat 12:36-37. But I say unto you — You may perhaps think God does not much regard your words, but I assure you, that not only for blasphemous and profane, malicious, false, slanderous, and reviling words, but for every idle word which men shall speak: for all light, vain, trifling expressions; for all useless, unprofitable conversation, and all discourse uttered without seriousness and caution, and which does not conduce to the glory of God and the good of mankind; that men shall speak — At any time, or on any occasion, they shall give an account in the day of judgment — “I cannot think,” says Dr. Doddridge, “that our Lord here uses αργον, idle, merely to signify mischievous. We are certainly accountable for useless as well as wicked discourses, and they will be taken into that last survey which is to determine our character and state: which they whose life is one continued scene of whim, or sneering raillery, would do well seriously to consider. And it was to our Lord’s purpose to observe it here, as it inferred, by the strongest consequence, the danger of such vile and criminal discourses as those of the Pharisees in this case. But discourse tending to exhilarate the spirits is not idle discourse; as the time spent in necessary recreation is not idle time; nor does a wise and gracious God expect from men the life of angels. If any are dissatisfied with the account of things here given, I would beg leave to ask them whether unprofitable talk be not a sinful wasting of time? and whether that must not render a man in some degree criminal before God?” For by thy words — That is, by the evidence of thy words, as well as of thy tempers and works, thou shall be justified, &c. — Shalt be either acquitted or condemned; since by the tenor of these the disposition of thy heart is shown, and thy true character discovered. Therefore these shall be produced in evidence for or against thee at the great day, and by this evidence thou shalt then stand or fall.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv36–37 But I say unto you ... - Christ closes…
But I say unto you ... - Christ closes this address to his malignant and wicked hearers by a solemn declaration that for these things God would bring them into judgment. Therefore. They who had spoken so malignantly against him, could not escape.
Idle word - This literally means a vain, thoughtless, useless word; a word that accomplishes no good. Here it means, evidently, “wicked, injurious, false, malicious, for such” were the words which they had spoken.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On v36 That every idle word.[3] By idle words, St. Jerome,…
That every idle word.[3] By idle words, St. Jerome, &c. expound words that are neither profitable to the speaker nor the hearer: but St. John Chrysostom says, false and abusive language. (Witham) --- If, of every idle word, how much more of blasphemy, as when you say in Beelzebub I cast out devils. (Menochius) --- This shews there must be a place of temporal punishment hereafter, where these slighter faults shall be punished. (Challoner) --- If of every idle word we must make account before God in judgment, and yet shall not for every such idle word be damned eternally, there must necessarily be some temporal punishment in the next life. (Bristow)
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[BIBLIOGRAPHY]
De omni verbo otioso, Greek: pan rema argon. Some manuscripts have, Greek: poneron. St. Jerome says, Otiosum verbum est, quod sine utilitate et loquentis dicitur, et audientis. In like manner, St. Gregory, hom. vi. in Evang. St. Bernard &c. But St. John Chrysostom adds, Greek: to pseudes, to sukophantian echon.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv35–36 A good man, out of the good treasure of…
A good man, out of the good treasure of the heart, bringeth forth good things--or, "putteth forth good things":
and an evil man, out of the evil treasure, bringeth forth evil things--or "putteth forth evil things." The word "putteth " indicates the spontaneity of what comes from the heart; for it is out of the abundance of the heart that the mouth speaketh. We have here a new application of a former saying (see on Mat 7:16-20). Here, the sentiment is, "There are but two kingdoms, interests, parties--with the proper workings of each: If I promote the one, I cannot belong to the other; but they that set themselves in wilful opposition to the kingdom of light openly proclaim to what other kingdom they belong. As for you, in what ye have now uttered, ye have but revealed the venomous malignity of your hearts."
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv35–37 35. Good treasure of the heart — A most…
35. Good treasure of the heart — A most beautiful expression. The heart of a good man is a treasure of good things. Divine truths, blessed expressions, spiritual susceptibilities, holy emotions, dwell there richly, and abound. Like a wealthy banker, he has only to draw the precious treasure forth whenever occasion demands. Evil treasure — But the depraved man also has his treasury of evil. Hostile feelings against truth and goodness, skeptical arguments, malign emotions, purpose to prefer self-interest to right, hatred of God and religion, are all heaped together, and ready to furnish of their store whenever the occasion demands.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv35–37 35. treasure] Rather, treasury or storehouse: for a similar…
35. treasure] Rather, treasury or storehouse: for a similar use of the Greek word see ch. Mat_2:11.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv35–37 (35) A good man out of the good treasure.—A…
(35) A good man out of the good treasure.—A whole parable is wrapt up in this last word. Every thought and desire of a man is added to the ever accumulating store of such desires or thoughts in the inner chamber of his heart, and thence passes out into word or deed. In the ideal division of the context, which excludes neutrality, the treasure is either simply good or simply evil. Practically, it might seem as if the character of most men implied a treasure of good and evil mingled in ever-varying proportion, but that thought is traversed in its turn by the fact that if there is not the unity of goodness which comes from the love of God, there must be the distraction and diversity that come from the love of self, and that this makes the treasure predominantly evil. The poison of worldliness acts in such a case with accumulative power. The same image reappears in reference to the intellectual side of the religious life in Mat_13:52.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv35–37 A good man out of the good treasure of…
A good man out of the good treasure of the heart; out of his good treasure (Revised Version), of the heart being added in the Received Text from Luk_6:45. Treasure. (Mat_2:11, note) "Vere thesaurus est in quovis heroine, et copia latens" (Bengel); cf. also Mat_13:52. Bringeth forth good things: and an (the, Revised Version) evil man out of the (his, Revised Version) evil treasure bringeth forth evil things. Bringeth forth (ekballei , but Luke proferei). Matthew regards the receptacle from which, Luke the outer world into which, the things are brought.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On v36 That every idle word.
Mat_12:36
That every idle word.
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Idle words
The Pharisees bad said, This fellow doth not east out devils, but by Beelzebub the prince of the devils. Christ meets this objection in two ways.
I. He shows its unreasonableness. It is against experience that any power, good or bad, consciously seeks its own destruction. The powers of evil and of good are distinct, and each power is ready to defend itself.
II. He condemns the spirit in which it was made, and brings out the serious nature of the sin it involved. Why did Christ warn them against this dangerous sin? Not because of any act unmistakably wicked and cruel, but because they called evil good, and good evil, confounding the two, and this from dislike to the truth when it reflected on themselves. There lay the danger; and there it lies still. The essence of sin is being out of sympathy with goodness. (A. Watson, D. D.)
Evil will not conspire against itself
Just as it can be shown in nature that the law of gravitation in a drop of water is the same law which binds the planets in their courses in the distant heavens, and the same law which reigns through the whole universe of matter; so the law which binds goodness to goodness, or which draws evil to evil, in the instinctive feeling that they are in themselves one, is a law which holds good in the visible and invisible worlds. The powers of evil-so far as they know one another-are all under one great power, and they will not conspire consciously against themselves. (A. Watson, D. D.)
Idle words
They are words that issue out of a condition of idleness.
1. Tattling. Tattling dims the charity of the charitable mind as a spider dims the light of a window, spinning his web over it.
2. Tale-bearing.
3. Slang conversation. Slang is to language what profanity is to reverence.
4. Boasting.
5. Swearing. (H. W. Beecher.)
Words that dispel gloom
A child that is in trouble in the nurses arms is sung to; some little song, the whole of which does not give a single solitary particle of meaning; but the movement of it, and the various associations that are connected with it, charm the child away from tears, and make him happier. (H. W. Beecher.)
Conversation pleasurable though not profound
I think no musical instrument in the world is like the utterance of speech in one whose voice is well trained, whose mind is rich with emotion, and who is accustomed to describe in graceful and appropriate language ones own experience in life. The conversation that flows in the quietude of a family, like the tinkling of a brook under the shadow of green trees; the conversation that flows like a river whose banks are efflorescent, and which holds its way deep and tranquil-such conversation may become a habit, not only in the sense of not being hurtful but in the sense of having a beauty which is pleasurable. (H. W. Beecher.)
I. Idle words.
1. By idle words we may understand such words as proceed from vanity or deceit, which comprehend the pretences and plausible speeches of the cunning, and the empty boastings of the vain-glorious man.
2. Idle words may comprehend the reports of envy and malice, by which our neighbour suffers in credit or reputation.
3. Idle words may imply such as are the product of a loose and idle mind, such as represent the impure conceptions of a mind polluted with lust.
4. By idle words we may understand useless and insignificant words which are spent to no great end or purpose, either good or bad.
II. The scope of our Saviours argument in this place.
1. He descends from the greater to the less evils of speech; from blasphemy to the other evils which are generated in the heart, and from thence derived to the tongue-Out of the heart proceed evil thoughts, murders, etc. Not only these but idle words will be punished. Jesting does not become the gospel.
III. The end and design of speech, which is the gift of God to mankind. If we use our speech to serve any purpose contrary to the end designed by God, we abuse His gift and must answer for it.
1. Speech was given for the communication of our thoughts to each other, yet all our thoughts are not to be brought into conversation.
2. The wants and necessities of nature call for our help, and as these subjects must employ great part of our thoughts, so likewise of our speech, for we cannot live without mutual aid.
3. Further, God has made us to delight in each others company, hence it is lawful to employ speech for improving mutual love and friendship. Men may talk of many subjects which have no present instruction, Yet they may serve this end.
4. Consider the different degrees of sense and understanding that men are endowed with. The tongue cannot speak better than the understanding can conceive. Must not despise the conversation of weaker men. (T. Sherlock, D. D.)
Idle Words
Many imagine that this sin is too insignificant to be remembered at a moment when the vast things of eternity shall be waiting the allotment of the Judge. It cannot be a small thing to disobey God, though it may be a small thing in which I disobey Him. We maintain that sins of the tongue, if compared with other sins, should be regarded as aggravated, rather than trivial. David speaks of the tongue as of the best member which he had. And never should it be forgotten that language is not a human invention; men left to themselves could not have arranged such a system for communicating their thoughts one to the other. There was silence in creation till man was made with the faculty of expressing what he felt, and creation thrilled at the melody of speech.
1. We ought to consider the faculty of speech, how eminent its power, before we marvel at the criminality attached to its abuse. Every one condemns the prostitution of reason, because it is a high attribute; but what is language but reason walking abroad? Can it be a light thing to use the tongue against God, and dishonouring Him through that whence He looked for His chief glory?
2. If these remarks prove the idle word so criminal that of itself it might justly procure the condemnation of the speaker, they will also prove that our conversation may evidence whether or no we have justifying faith. St. James makes the power of the tongue equivalent to power over the whole man. He who is master of his chief faculty is little likely to be the slave of an inferior. It is true that no sin is more easily committed than one of the tongue; hence the non-commission of it is a high attainment. It is just because the thing may be so easily done, that the not doing it marks singular power and vigilance. But this is evidence from their being no idle words; there may be positive as well as negative witness, the witness of what is uttered as well as of what is repressed. If it be true that out of the abundance of the heart the mouth speaketh, we may confidently reckon that where there is genuine piety it will give tone to the conversation. With the mouth confession is made unto salvation. Hence there is a high duty to be performed by the tongue. Therefore, whilst we admit that faith is the instrument of justification, we can understand why words, which are the confession of Christ before men, should be given as securing salvation. They are but faith embodied. It was to a particular description of idle words that our Lord had respect-scoffing words. What helps our laughter will soon lose our reverence. (H. Melvill, B. D.)
Language too good to be abused
Language is so curious, so costly a gift, so impregnate with Deity, so vast in empire, that to misuse it, though in the least particular, may be likened to sacrilege, the profanation of an august and infinite mystery. (H. Melvill, B. D.)
Language too sacred to be profaned
It is grievous, for example, to think of God irreverently: the soul should be His sanctuary: and to profane Him there, is to aggravate the contempt by offering it at the shrine which He reared for Himself. But it is yet more grievous to speak of Him irreverently. This is worse than dishonouring Him at the secret shrine: this is taking the material of His costliest temple-for is it not said, that He inhabiteth the praises of Israel? as though words were the columns, the walls, the domes, which combine for the noblest dwelling-place of Deity-I say, then, that to speak irreverently of God, is to take the material of His costliest temple, and fashion it into a structure where He may be openly contemped. The richness of the material enhances the dishonour. Give me the stars with which to build, give me the treasures of immensity with which to adorn, and the temple which I rear to an idol shall be so much the more an insult to the one living God. And it is thus with speech. Words are as the stars of heaven, fitted to illumine the yet dark places of creation. Burning with truth, they may guide the wanderings, and be as messengers for the depths of eternity. (H. Melvill, B. D.)
Language a heart reflector
Their words are more than exhibitions of the workings and movements of the intellect, more than the displayed rushings and soarings of the imagination. They are the discoverings of a heaven-born principle, a principle which apprehends truths that are above the human intellect, and glories that defy the human imagination. They are the signs, the evidences, of a second creation-the order, the symmetry, the beauty, the stateliness, of a new and spiritual world, demonstrated, unveiled, laid open, incorporated. If they be words of prayer, they are the ascendings towards heaven of renovated affections: if of praise, they are the vibrations of chords which a Divine hand has returned: if of reproof, counsel, exhortation, they are but the soul, once dead in trespasses and sins, appearing as an armed man to fight the battle of the Lord. Then words may justify, as incontrovertible proofs of a justifying faith, and a renewed nature. Actions furnish no better criterion: and when the great white throne shall be set, and the earth and the sea shall have given up their dead, the righteous and the wicked may alike have their portions determined by their use of the tongue: speech, forgotten speech, may be heard again, piercing as the trumpet-peal, by which the graves have been rent; and there will be no fear of erroneous decision, should there be no rule of judgment but this, By thy words thou shalt be justified, and by thy words thou shalt be condemned. (H. Melvill, B. D.)
Our words to justify, or condemn
Consider some of the ways by which words minister to our condemnation.
I. At the head of the list we must put profane swearing.
II. Another way in which we expose ourselves to Gods displeasure is by foolish walking (Eph_5:4).
III. Another example of the improper use of the gift of speech is an indulgence in the petulant and complaining language which so often destroys the harmony of private life.
IV. A fourth illustration of our text is found in the case of misrepresentation and slanders.
V. Angry words may endanger our salvation. (J. H. Norton.)
Innocent talk
Happy are the friends of those whose conversation ministers grace to the hearers. It may not always be grave and serious; it may even dance and sparkle like a mountain stream in the cheerful sunlight; but it is always innocent and pure. (J. H. Norton.)
Speech without words
You could not fasten upon any word or sentence, and say that it was calumny; for in order to constitute slander it is not necessary that the word spoken should be false-half truths are often more calumnious than whole falsehoods. It is not even necessary that a word should be distinctly uttered: a dropped lip, an arched eyebrow, a shrugged shoulder, a significant look, an incredulous expression of countenance;-nay, even an emphatic silence, may do the work; and when the light and trifling thing which has done the mischief has fluttered off, the venom is left behind, to work and rankle, to inflame hearts, and to poison human society at the fountain springs of life. (F. W. Robertson, M. A.)
Slanderous words
There is a machine in the museum at Venice, by which some forgotten Italian tyrant used to sheet poisoned needles at the objects of his hatred. How much worse was he than the unscrupulous agent of slander to whom the great Judge of all is heard to say: By thy words thou shalt be condemned? (J. H. Norton.)
Cheerful words not idle
I do not call words idle simply because they cannot be registered and measured by a matter-of-fact standard. How often has an airy word of pleasantry fallen on the ear and pierced the shield of prejudice or passion! How often has the cloud, no bigger than a mans hand, but which would soon have overspread the whole sky, been dispersed by a momentary gleam of bright sunshine, and by a word which in itself was only fugitive, and hardly to be remembered. You cannot call that an idle word which is the outflow of simple cheerfulness, if it dissipates an angry thought. (A. Watson, D. D.)
The reflex influence of idle words
The man who indulges in frivolous and idle talk damages his own mental faculties and moral sense. In such speech there is no demand for the reflective powers, and they become impotent; no development of the sentiments of truth, benevolence, and religion, the very stamina of our moral nature, and they become more and more inoperative and dead. In idle talk the soul in every way is injured; its rich soil, capable of producing trees of knowledge and life, is wasted in flowery, it may be, but still noxious weeds. (Dr. Thomas.)
The eternal influence of idle words
Science affirms that every movement in the material creation propagates an influence to the remotest planet in the universe. Be this as it may, it seems morally certain that every word spoken on the ear will have an influence lasting as eternity. The words we address to men are written, not on parchment, marble, or brass, which time may effiace, but on the indestructible pages of the soul. Everything written on the imperishable soul is imperishable. All the words that have ever been addressed to you by men long since departed, are written on the book of your memory, and will be unsealed at the Day of Judgment, and spread out in the full beams of eternal knowledge. (Dr. Thomas.)
Words without interest
The meaning may best be gathered from the metaphor whence it appears to be taken-that of money, not employed, but lying dead in the hands of the possessor. Our words are as precious in their proper use as gold and silver; but they become idle words when they yield no interest, when they bear no good fruit to the glory of God, the edification or comfort of our neighbour, the salvation of ourselves and of those who hear us. (J. Ford.)
Little agencies destructive
Idle words are deemed of little consequence. There are more deaths occasioned by unperceived irregularities of diet, than by open and apparent surfeits. If venial sins be less in quality, they are more in quantity; and their multitude makes them equal to the others magnitude. The aggregation of atoms made at first the worlds huge mass; and the aggregation of drops did drown it, when it was made. (O. Feltham.)
Accounts for eternity
An infidel once remarked jestingly to a clergyman, I always spend the Sunday in settling my accounts. You may find, sir, was the solemn reply, that the Day of Judgment is to be spent in exactly the same manner!
Conversation with grace
Our conversation need not always be of grace, but it should be with grace. (Matthew Henry.)
Faith and works
I. The connection between faith and works which causes the justification derived from the former, often to be spoken of as derived from the latter. Turn away the mean and despicable notion of a faith, which doth not cordially embrace Christ, and concentrate all the affections of the soul in Him as in one centre, like as a thousand rivers pour forth their mighty waters into the bosom of the ocean, or as the scattered rays of the midday sun, gathered by the optic glass, meet in one bright focus. Whenever there is true faith in Christ, works of righteousness and peace are the inevitable consequences of her dominion. Whenever justification is in Scripture ascribed to works, it is not for their own sake, but for the sake of that faith whence they spring.
II. How the particular fruit to which our text alludes is a just criterion of our faith, and a fitting standard for the awards of final triumph. For by thy words, etc. Such is the law, and its justice will be evinced by our referring to the fruit of the lip as an indication of the faith of the heart. God may be denied by words and thoughts, hence both may fairly decide the great assize. From the tenor of a mans conversation we may estimate his conversion. Various methods by which this law might be vindicated-words of prayer and praise. Absence of these leads to condemnation. Faith speaks through these-If any man offend not in word, the same is a perfect man. (H. Melvill, M. A.)
Talking of religion without possessing it
I believe a man may speak of heaven who shall never behold its mansions, just as he may speak of India who will never sail towards its distant shores. It is one thing to decide that a man has justifying faith merely because his tongue may give utterance to matters connected with religion; and it is another to declare that where there is faith, it will call forth religious conversation, and excite a Divine aspiration. (H. Melvill, M. A.)
Unconscious influence
I. For good or ill, the life of every one of us is an incessant influence.
II. Deduce from this fact some important lessons.
1. Our unconscious influence is spontaneous, and has no premeditation or calculation about it.
2. Our unconscious influence is a perpetual emanation from ourselves.
3. This unconscious influence is necessarily simple.
4. Our unconscious influence is the more powerful because it excites no suspicion.
III. In what sense and on what grounds are we accountable for this kind of influence?
1. It is conditioned by our character.
2. It is by this we act most on those who are nearest to us.
3. Our indirect influence is our truest. It best represents us.
4. By these unconscious exhibitions of character the world is constantly judging us. Learn
(1)The importance of each act in our life;
(2) The necessity of conversion. (Clement Bailhache.)
Idle words
I. What does our Lord call an idle word? Some understand unprofitable words; others false, reproachful, hurtful words; and this latter meaning may be preferred.
II. How can men be justified by their words, if they are good; and condemned by them, if evil?
III. The reasonableness of justifying or condemning men by their words. One reason is, that a great deal is in the power of the tongue. Another is, that as mens words are so are their hearts.
IV. Application:
1. No one may hence infer that he may be saved by a fair profession of religion without good works.
2. Here is a mark which may be of good use for determining our sincerity or insincerity.
3. The doctrine of the text teaches us to be careful of our words.
4. We may hence discern that the Lord Jesus was a most excellent person-Never man spake like Him. (N. Lardner.)
Christianity judged by its words
Think of the streams of holy speech which have been flowing through the world for ages, and of the life which they have conveyed to thirsty souls. Think of these streams as they are flowing to-day in tens of thousands of Christian congregations, and in innumerable Sabbath-schools. Compare their influence with that of the dark utterances of heathenism, and the disturbing teachings of unbelief. Think of the countless rills of Christian speech which are flowing to-day from the lips of those who love the Saviour, and who are endeavouring to make Him known in the home, in the sick-chamber, in the prison-house, and in their various intercourse with those around them. Compare their influence with that of the idle, thoughtless, impious, profane talk of the millions who are living without God; and then say whether Christianity may or may not be judged by its words! (Clement Bailhache.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain On vv36–37 36. Every idle word. If we shall be called…
36. Every idle word. If we shall be called on to give account for every idle, rash, inconsiderate word, how much more for such blasphemy as the Pharisees had uttered? How careful, too, should we be to see that our speech is pure!
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On v36 Connecting Statement:
Connecting Statement:
Jesus concludes his response to the Pharisees' accusation that he healed the man by the power of Satan.
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I say to you
This adds emphasis to what Jesus says next.
people will give an account for
"God will ask people about" or "people will have to explain to God"
every idle word they will have said
Here "word" refers to something that someone says. AT: "every harmful thing they will have said" (See: Metonymy)
you will be justified ... you will be condemned
This can be stated in active form. AT: "God will justify you ... God will condemn you" (See: Active or Passive)
translationWords
judgment day
just
condemn
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On v36 12:36-37 The idle word, in this context, was the…
12:36-37 The idle word, in this context, was the accusation that Jesus had demonic inspiration. • What one says will acquit or condemn; one’s words reflect the true condition of the heart.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.