But I say unto you, That every idle word that men shall speak, they shall give account thereof in the day of judgment.
36. idle ] Rather, useless, ineffectual for good. Words must be not only not evil, but they must be actively good. The same principle rules the decisionat the final judgment (ch. Mat 25:45).
Fuente: The Cambridge Bible for Schools and Colleges
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.
Fuente: Albert Barnes’ Notes on the Bible
Mat 12:36
That every idle word.
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.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 36. Every idle word] , a word that does nothing, that neither ministers grace nor instruction to them who hear it. The word corresponds to the Hebrew shave, which signifies not only vain or empty, but also wicked and injurious, such as a false testimony against a neighbour, compare De 5:11; De 5:20. Add to this, that Symmachus translates piggul, polluted, Le 19:7, by the very Greek word in the text. It was to explain this ambiguous meaning of the word, that ten MSS. have changed Into , evil. Our Lord must be understood here as condemning all false and injurious words: the scope of the place necessarily requires this meaning.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
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 , 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.
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.
Fuente: English Annotations on the Holy Bible by Matthew Poole
36. But I say unto you, That everyidle word that men shall speak, they shall give account thereof inthe day of judgmentThey might say, “It was nothing: wemeant no evil; we merely threw out a supposition, as one way ofaccounting for the miracle we witnessed; if it will not stand, let itgo; why make so much of it, and bear down with such severity for it?”Jesus replies, “It was not nothing, and at the great day willnot be treated as nothing: Words, as the index of the heart, howeveridle they may seem, will be taken account of, whether good or bad, inestimating character in the day of judgment.”
Mt12:38-50. A SIGNDEMANDED AND THE REPLYHISMOTHER AND BRETHRENSEEK TO SPEAKWITH HIM, AND THEANSWER. ( = Luk 11:16;Luk 11:24-36; Mar 3:31-35;Luk 8:19-21).
A Sign Demanded, and the Reply(Mt 12:38-45).
The occasion of this section wasmanifestly the same with that of the preceding.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
But I say unto you,…. This form of speaking is used, the more strongly to asseverate the truth of what is after said; and the rather, because men are apt to indulge a liberty with their tongues; fancying no great crime is committed, when only words are spoken, and no facts done;
that every idle word that a man shall speak, they shall give account thereof in the day of judgment. By an “idle word” is meant, what the Jews call, , “light conversation”, and , “vain discourse”, as the Hebrew Gospel of Munster reads it here; frothy language, unprofitable talk, which, though it does not directly hurt God or man, yet is of no use to speaker or hearer; and yet even this, in the last general and awful judgment, if not forgiven, and repented of, must be accounted for; and much more such horrid blasphemies the Pharisees had vented against Christ, and the Spirit of Christ. The Jews d have a saying pretty much like this,
“That even , “for any light conversation”, which passes between a man and his wife, he shall “be brought to judgment”.”
d R. Jonah apud L. Capell. in loc.
Fuente: John Gill’s Exposition of the Entire Bible
Every idle word ( ). An ineffective, useless word ( privative and ). A word that does no good and so is pernicious like pernicious anaemia. It is a solemn thought. Jesus who knows our very thoughts (12:25) insists that our words reveal our thoughts and form a just basis for the interpretation of character (12:37). Here we have judgment by words as in 25:31-46 where Jesus presents judgment by deeds. Both are real tests of actual character. Homer spoke of “winged words” ( ). And by the radio our words can be heard all round the earth. Who knows where they stop?
Fuente: Robertson’s Word Pictures in the New Testament
Idle [] . A good rendering. The word is compounded of aj, not, and ergon, work. An idle word is a non – working word; and inoperative word. It has no legitimate work, no office, no business, but is morally useless and unprofitable.
Fuente: Vincent’s Word Studies in the New Testament
1) “But I say unto you that every idle word that men shall speak,” (lego de humin) “Yet, I say to you all,” (hoti pan hrama argon ho lalesousin hoi anthropoi) “That every idle conversation that men will speak,” will be engaged in speaking, not just wicked words, but useless, foolish, frivolous words, Eph 4:29; Eph 5:4; Col 4:6.
2) “They shall give account thereof,” (apodosousin peri autou logon) “They will render an account concerning it,” because of nobler purposes for which the tongue was made, Rom 14:12; 2Co 5:10; Ecc 11:9.
3) “In the day of judgment.” (en henera jriseos) “In (the) day or time of judgment,” or time of accounting for life’s thoughts, decisions, and acts, Ecc 12:13-14.
Fuente: Garner-Howes Baptist Commentary
36. Of every idle word This is an argument from the less to the greater; for if every idle word is to be called in question, how would God spare the open blasphemies and sacrilegious insolence of those who bark against his glory? (139) An idle word means one that is useless, or that yields no edification or advantage. Many look upon this as too severe; (140) but if we consider the purpose for which our tongues were made, we will acknowledge, that those men are justly held guilty who unthinkingly devote them to trifling fooleries, and prostitute them to such a purpose. It is no light fault to abuse, for frivolous purposes, the time, which Paul enjoins us to be careful to redeem, (Eph 5:16; Col 4:5.)
Now since no man is so cautious in speech, or maintains such a wise restraint upon himself, as never to allow some idle words to escape him, there remains for all of us absolute despair, if the Lord should treat us with rigor. But as the confident hope of our salvation rests on the assurance that God will not enter into judgment with us, (Psa 143:2,) but will bury in gracious forgetfulness the sins which deserve innumerable deaths, (141) we entertain no doubt that, when he removes the condemnation of our whole life, he will likewise pardon the guilt of idle talking. When the judgment of God is mentioned in Scripture, it does not in any way set aside the forgiveness of sins. And yet let no man indulge himself, but let every man earnestly endeavor to bridle his tongue, (Jas 1:26.) First, let us speak of the sacred mysteries of God with the utmost reverence and sobriety; secondly, let us abstain from talkativeness, buffoonery, and vain jests, and much more from slanderous attacks; and, lastly, let us endeavor to have our speech seasoned with salt, (Col 4:6.)
(139) “ Qui abbayent contre sa gloire, comme chiens mastins;” — “who bark against his glory, like mastiff-dogs.”
(140) “ Ceci semble a plusieurs estre trop extreme et rigoureux;”— “this appears to many to be too extreme and rigorous.”
(141) “ Qui meritent dix mille morts;” — “which deserve ten thousand deaths.”
Fuente: Calvin’s Complete Commentary
(36) Every idle word that men shall speak.The teaching, though general in form, still looks back to the hard, bitter words of the Pharisees which had been the starting-point of the discourse. Our Lord does not speak, as we might have expected, of every evil word, but of every idlei.e., useless and purposelessword, the random utterances which, as being more spontaneous, betray character more than deliberate speech. Such an idle word had been the passing taunt, He casteth out devils by Beelzebub. It is not said, however, that for every such random speech a man shall be condemned, but that he shall give an account for it. It will enter into that great total which determines the divine estimate of his character, and, therefore, the issues of the great day of judgment.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
36. Every idle word Every worthless and unworthy word. The term idle means not merely unimportant or insignificant; but implies that there is some positive evil in the word, something on account of which it were better omitted.
It is not meant by this that all the prattle of the mother to her child, or of children among themselves, or all the pleasantries of social life, are in themselves evil; to be condemned because they do not tend to some special religious, pecuniary, or scientific end. It may indeed be said they do tend to a right and natural end. They give play to the pleasant and cheerful emotions, which are a part of rightful human happiness. They develop the faculties, and physiologically quicken the vital circulation, and are necessary to health both of body and of mind. Only beware that they are regulated by good sense, decency, and moderation; for, let it be remembered, they are all to pass God’s judgment trial, to be condemned if evil, and thereby to condemn us.
Fuente: Whedon’s Commentary on the Old and New Testaments
“And I say to you, that every idle word that men shall speak, they will give account of them in the day of judgment.”
So men should beware. Let them just listen to their own words. For every word let slip when they are unguarded reveals what is in their hearts. A man can and will be judged by his words, especially those that he thinks are ‘off the record’. The ‘idle word’ is not simply the word used in casual conversation, it is the word which is what it ought not to be, the word which would be better unspoken, the word spoken carelessly and thereby revealing what is really within. Thus at the judgment everything that a person has said will be brought into account in judging that person’s heart. Let the Pharisees now take heed to their words, for by them they are revealing what they are in their hearts, and that is what they will be judged by. And the same is true for us all.
Fuente: Commentary Series on the Bible by Peter Pett
Mat 12:36 f. Nominative absolute, as in Mat 10:14 ; Mat 10:32 .
] meaning, according to the context, morally useless , which negative expression brings out the idea more pointedly than , the reading of several Curss., would have done. Comp. in Plato, Phaedr . p. 277 A.
, . . .] For on thy words will be founded thine acquittal, on thy words will be founded thy condemnation in the Messianic judgment. The connection required that this matter of a man’s accountability for his words should be prominently noticed; and, seeing that the words are to be regarded as the natural outcome of the disposition , such accountability is quite consistent with justice; nor does it exclude responsibility for his actions as well, though this does not come into view in connection with the subject now under consideration. With reference to the bearing of this saying on justification by faith, Calovius appropriately observes: “Quid enim aliud sermones sancti, quam fides sonans? ” and vice vers .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
DISCOURSE: 1356
IDLE WORDS TO BE ACCOUNTED FOR
Mat 12:36-37. I say unto you, that every idle word that men shall speak, they shall give account thereof in the day of judgment: for by thy words thou shalt be justified, and by thy words thou shalt be condemned.
THERE is not any plainer or more acknowledged truth, in relation to natural things, than that a tree is known by its fruit. In morals, the same would be equally obvious, if we were equally unbiassed in our judgment respecting it. But, if we speak of morals, we must not confine our attention to actions only: we must take also the words of men into the account; since by them the heart betrays itself, no less than by overt acts. The communications which proceed from the heart will, of necessity, correspond with the treasures which abound in it; even as a stream will manifest the quality of the fountain from whence it flows. Our blessed Lord has determined this point; and grounded on it a most solemn declaration, that is of the utmost importance to every child of man: A good man, out of the good treasure of his heart, bringeth forth good things: and an evil man, out of the evil treasure, bringeth forth evil things. But I say unto you, that every idle word that men shall speak, they shall give account thereof in the day of judgment: for by thy words thou shalt be justified, and by thy words thou shalt be condemned.
To impress this declaration upon your minds, I will,
I.
Explain it
In explaining the Holy Scriptures, and especially such awful declarations as that before us, the utmost possible care must be taken to avoid too strict an interpretation on the one hand, or too lax an interpretation on the other. Respecting the precise import of the passage before us, a variety of opinions have been entertained; some limiting it to the expressions which had been made use of by the Pharisees in the preceding context, whilst others extend it to the most innocent communications in social and domestic life. The former of these enervate the force of the declaration altogether: the latter make it an occasion of continual distress to their own souls.
Let us first endeavour to ascertain what is meant by the expression, every idle word
[I think we must confine the term to words which are in some respect evil: for it cannot be conceived that our blessed Lord should speak so strongly respecting words which were altogether innocent. Yet must the expression be very comprehensive, else such a declaration would scarcely have been made; since, respecting words that were palpably and grossly wicked, there could have been no doubt. I think, then, that we must comprehend under the term idle words, first, all that are sinful in themselves; next, all that are sinful in their tendency; and lastly, all that are sinful in their source and origin. The suggestions of the Pharisees respecting our blessed Lord were in the highest degree injurious to his character, and profanely impious towards God. And, as those were the immediate occasion of our Lords declaration, we are sure that every expression which pours contempt on religion, or inflicts any injury on man, must of necessity be numbered amongst the words which he intended to condemn. They bear confessedly, as all words that are false, or lewd, or profane, or scandalous, most evidently do, the stamp of sin upon them. But there are many words which do not wound the ear by any positive offensiveness, which yet are evil in the sight of God, because of their tendency to taint the mind, or pervert the judgment, of those who hear them. Amongst these I would rank all flattering words, which tend to puff up persons with pride and self-conceit. I should include also those facetious turns of wit which are calculated to convey to the mind ideas of an impure or licentious cast; such as the Apostle calls foolish talking and jesting [Note: , , Eph 5:4.], and which he declares to be altogether unsuited to the Christian character, and displeasing to God. Nor should I omit to mention eulogiums on the world, its pleasures, its riches, its honours, of which you hear so much in every place and company, and which lead the youthful mind into an opinion, that the world, if attained, can make us happy. Thousands, by means of such conversation, are betrayed into error, and hardened in sin; and brought, without being at all aware of it, to the brink of ruin, yea, to everlasting destruction, both of body and soul, in hell. I must however go one step further, and say, that whatever indicates evil in the heart, must be regarded as coming under the comprehensive expression of my text. Whatever is the offspring of pride, or envy, or malice, or vanity, or folly, or indifference to religion, in short, whatever betrays a want of a religious principle within us, must be denominated idle. I think this is the true distinction. It is not necessary that in every word a religious principle should appear; but in no word should the want of a religious principle appear. There may be much that has no religion in it; there may be even what has not any kind of solidity in it, as the talking of a mother with her little child; which yet does not come under the description of idle: but every thing that betrays a want of a religious principle in the heart, whatever be its aspect in relation to other things, is wrong, and offensive in the sight of God.]
Now we are prepared to hear what the Lord has declared concerning it
[Of every such word we must give account in the day of judgment. There is not a word in our tongue, but God knoweth it altogether [Note: Psa 139:4.]. If the secrets of our heart will be made manifest at the last day, much more will the words, by which they have found utterance, be scrutinized. They will be regarded as evidences of the internal state of our souls, especially so far as our words are evil: for it is but too true, that our words may be good, whilst yet our hearts are evil: but if our words be evil, there can remain no doubt whatever about the state of our hearts, from whence they flow: and, making due allowance for this distinction, by our words we shall be justified, and by our words we shall be condemned. Not that this distinction is necessary, as it respects God: for the words that are hypocritical are, in Gods sight, amongst the most hateful that we can possibly utter. It is only for the sake of avoiding misconception amongst men that I make this distinction. Men cannot know the heart; and therefore are constrained to hope well, wherever the appearances are favourable: but God sees the heart itself; and will pass his judgment according to what he beholds there. On the words, as far as they are indexes of the mind, he will pass his judgment: but when the words have conveyed what was not in the heart, he will judge, not according to the appearance, but righteous judgment, according to truth.]
Having endeavoured to ascertain the true import of this declaration, I will proceed to,
II.
Point out the proper use to he made of it
The peculiar solemnity with which the assertion was made by our blessed Lord sufficiently shews of what vast importance it is. It was intended to operate forcibly on our minds: and it may well serve to direct us,
1.
In the choice of our friends
[We are particularly cautioned by Solomon not to make any friendship with an angry man, lest we learn his ways. And the same advice may well be given in reference to persons who set not a watch before the door of their lips. They will soon draw us into the same spirit with themselves; and, whether useful to us or not, in relation to worldly knowledge, they will never advance us in the knowledge of our God. They may, it is true, possess a talent in theology, as well as in other sciences: but they will never bring us to God, but will prevail rather to draw us from him, and to lower our habits of piety to their own standard. Conversation, properly used, is a most valuable ordinance. In truth, death and life are in the power of the tongue [Note: Pro 18:21.]; seeing that by its counsels, we may be stirred up to seek the Lord, or may be deterred from following the convictions of our own minds: so true is that assertion of Solomon, He that walketh with wise men shall be wise; but a companion of fools shall be destroyed [Note: Pro 13:20.].]
2.
In the regulation of our own intercourse with men
[Speech is a talent that is to be improved for the Lord: and of it we must give account, as well as of any other talent we possess. If any man ask, Am I my brothers keeper? I answer, Yes, you are; so far, at least, as not to let him wander out of the way, when you have an opportunity to set him right: and if you neglect to avail yourselves of the opportunity that is afforded you, you are as much answerable for his blood, as you would be if you saw him on the brink of a precipice, and neglected to warn him of his danger. The tongue is a tree of life; and you should freely dispense its fruits to those who are within your reach. In this view, the Psalmist repeatedly called his tongue his glory [Note: Psa 16:9; Psa 30:12.]; for by that he could both exalt God in private, and commend him to others in public: and, consequently, if we suffer our tongue to keep silence, or to prate about foolish things when we should be speaking for the Lord, we bury our talent in a napkin, and sink ourselves to a level with them that know not God. And must we not give account of such conduct to the Lord? I say then, Let your conversation be alway with grace, seasoned with salt [Note: Col 4:6.]. It is not necessary that you should eat salt by handfuls, if I may use so homely an expression, or that you should be always talking of religion: but your speech should at all times be seasoned with salt; and your intercourse, even about the most common things, should be such as to shew that religion is the one spring of all your actions, and the governing principle of your whole lives. In this way you will approve yourselves to God as good and faithful servants; and under that character will you be acknowledged by him in the day of judgment.]
3.
In the forming of a just estimate of our character before God
[Our actions will not suffice for this; but our words will. To have our outward conduct blameless is an easy thing, in comparison of what it is to have our words rightly directed for the glory of God and the good of men. The heart will be pouring forth that which is contained in it. And accordingly we find, that worldly characters, whether male or female, however exemplary they may be in their outward conduct, rarely speak any thing but about the world. They have no disposition to converse about the things of God: they have no heart to praise the Saviour, or to commend him to the love of their fellow-men. Perhaps, during the course of their whole lives, with scarcely any exception, their communications with others have been earthly and carnal; and in this respect they have far more resembled the ungodly world than the saints of God. But, if we bear in mind this declaration of our Lord, and consider its aspect upon us, we shall tremble for our appearance before him. Look well to it then, brethren, that 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 [Note: Eph 4:29.].]
Address
1.
Those who have been inattentive to their words
[The generality say, Our lips are our own: who is Lord over us [Note: Psa 12:4.]? But know, that ye are not your own: ye are bought with a price: and all your faculties, whether of mind or body, are the Lords: so that you are bound to glorify him with your body and your spirit, which are his [Note: 1Co 6:19-20.]. I call upon you, then, to watch with all possible care against light and unprofitable conversation of every kind: and endeavour, with all earnestness, to improve your own minds for the purpose of instructing others, and to convey to all within your reach that knowledge which shall make men wise unto salvation, through faith that is in Christ Jesus.]
2.
Those who have endeavoured to improve their speech for the good of others
[This declaration of God is as consolatory to you, as it is alarming to the careless and ungodly world. Never have you endeavoured to speak for God, but God has listened to it with pleased attention, and recorded it in the book of his remembrance, that you may be justified in his sight, and have a place assigned to you amongst the jewels of his crown [Note: Mal 3:16-17.]. The saints, too, shall then bear their testimony also in your behalf. One will say, He taught me, when a child, the first principles of Christianity, and was, under God, the means of leading me to the knowledge of the truth. Another will say, He visited me in the hour of sickness, and instructed me, and guided me into all truth: and to him, under God, I owe the salvation of my soul. Thus, both from God and man, will you have most blessed testimonies at the bar of judgment, and receive a proportionable measure both of bliss and glory to all eternity.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
“But I say unto you, That every idle word that men shall speak, they shall give account thereof in the day of judgment. (37) For by thy words thou shalt be justified, and by thy words thou shalt be condemned.”
As words as well as actions, yea thoughts, which are the womb of both, plainly manifest the state of the heart, whether renewed by grace, or remaining in the old state of unrenewed nature; the idle sinful discourse of the unawakened sinner, (for it is to such our Lord is here speaking,) daily testify the state in which he is; and who is already prejudged by his conversation; just as in like manner the lips of’ the gracious manifest that they are born to God, to whom there is no condemnation. Rom 8:1 ; Son 4:11 ; Mal 3:16-18 . I beg the Reader not to lose sight of this passage as referring to the unregenerate sinner living and dying out of Christ.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
36 But I say unto you, That every idle word that men shall speak, they shall give account thereof in the day of judgment.
Ver. 36. That every idle word, &c. ] Idle and waste words are to be accounted for; what then evil and wicked? Therefore “let thine own words grieve thee,” as David somewhere hath it, thy frivolous and fruitless speeches; for among a thousand talents of common communication (saith Cassiodore), a man can scarcely find a hundred pence of spiritual speeches, imo nec decem quidem obolos, nay, not ten half-pence truly. It may be observed, saith another, that when men get into idle company (which, perhaps, they like not), the very compliment of discoursing extracteth idle if not evil speaking, to fill up the time. Plato and Xenophon thought it fit and profitable that men’s speeches at meals and such like meetings should be written. And if Christians should so do, what kind of books would they be?
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
36. ] is nom. pendens, as ch. Mat 10:14 ; Mat 10:32 . , , Pythag. in Stobus, xxxiv. 11. Wets [124] .
[124] Wetstein.
= , and is perhaps best taken here in its milder and negative sense, as not yet determined on till the judgment: so that our Lord’s saying is a deduction “a minori,” and if of every , then how much more of every !
Fuente: Henry Alford’s Greek Testament
idle = careless or useless. Compare Mat 20:3. 1Ti 5:13. Tit 1:12.
word = saying. Not the same as in Mat 12:37.
that = which.
give account thereof = suffer its consequences. A Hebraism.
thereof = concerning (App-104.) it.
Fuente: Companion Bible Notes, Appendices and Graphics
36.] is nom. pendens, as ch. Mat 10:14; Mat 10:32. , , Pythag. in Stobus, xxxiv. 11. Wets[124].
[124] Wetstein.
= , and is perhaps best taken here in its milder and negative sense, as not yet determined on till the judgment: so that our Lords saying is a deduction a minori, and if of every , then how much more of every !
Fuente: The Greek Testament
Mat 12:36. , word) A nominative absolute, as in Luk 21:6; Joh 17:2; Act 7:40; Rev 3:12; Rev 3:21, and in the S. V. of Psalms 17(18):31.-, idle) not only evil. Goodness of treasury does not produce even anything idle.[579]- , they shall render account) i.e., they shall pay the penalty of. A metonymy of the antecedent for the consequent.
[579] I can hardly think that it can be proved by the Arabic idiom, that this precept of our Lord ought to be restricted to lies; for the words not obscurely intimate that the language of Christ moves in a descending climax, and that from evil words, mentioned in Mat 12:35, He goes down also to idle words. Compare the similar Epitasis (successive increase in the force by the descending climax) in , , , Eph 5:4. Let us weigh well the caution which is found in Mat 5:19, and which can never be too much recommended to all Critics, Teachers, and Sacred Orators, when about to enter on the investigation of the force of expressions and phrases, especially in morals.-E. B.
Fuente: Gnomon of the New Testament
every: Ecc 12:14, Rom 2:16, Eph 6:4-6, Jud 1:14, Jud 1:15, Rev 20:12
idle word: [Strong’s G4487], [Strong’s G692], i.e., – (work, act, deed) from , privative, and [Strong’s G2041], work, a word that produces no good effect, and is not calculated to produce any. “Discourse,” says Dr. Doddridge, “tending to innocent mirth, to exhilarate the spirits, is not idle discourse; as the time spent in necessary recreation is not idle time.
Reciprocal: Job 9:20 – mine Job 15:3 – he reason Job 31:30 – mouth Job 35:2 – Thinkest Job 37:20 – Shall it Psa 59:12 – For the Pro 13:3 – General Ecc 5:7 – in the Isa 3:8 – because Jer 23:36 – for every Hos 7:16 – the rage Mat 10:15 – in the Mat 11:22 – the day Mar 6:11 – in the day Luk 12:3 – whatsoever Luk 16:2 – give Joh 16:11 – judgment Rom 14:12 – General 1Pe 4:5 – shall 2Pe 3:7 – against 1Jo 4:17 – the day
Fuente: The Treasury of Scripture Knowledge
2:36
The original for idle is ARGOS, and its proper or literal meaning is to be worthless or meaningless. Such a word not only cannot convey any good impression to the hearer, but it might be mistaken for something the speaker never intended. To make that use of language would therefore be wrong and will have to be accounted for.
Fuente: Combined Bible Commentary
Mat 12:36. And I say unto you. An authoritative revelation, opposed to the common opinion of men, yet preeminently reasonable.
Every idle word, i.e., morally useless. If the idle word must be accounted for, much more the wicked ones spoken on this occasion.
Fuente: A Popular Commentary on the New Testament
I say unto you; I, that have always been in my Father’s bosom, and fully know his mind; I, that am constituted Judge of quick and dead, and understand the rule of judgment; I, even I, do assure you that every word that has no tendency to promote the glory of God, or some way the good of others, will fall under censure at the great day, without an intervening repentance.
Note here, That there are two sorts of words for which we must be judged; sinful words, and idle words.
Sinful words are blasphemous words, censorious words, lying and slandering words.
Idle words are such as savour nothing of wisdom and piety; that have no tendency to make men either wiser or better: how light soever men make of their words now, yet in God’s balance another day they will be found to weigh very heavy.
What a bridle should this text be to extravagant tongues! Let your speech be always seasoned with salt Col 4:6, that is, with wisdom, &c., for our words may mischief others a long time after they are spoken.
How many years may a frothy or a filthy word, a profane scoff, an atheistical jest, stick in the minds of them that hear it, after the tongue that spake it is dead!
A word spoken is physically transient, but morally permanent.
Fuente: Expository Notes with Practical Observations on the New Testament
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 , 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 Lords 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.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Verse 36
Idle word; malicious and unjust word, such as those which they had been speaking against him.
Fuente: Abbott’s Illustrated New Testament
12:36 But I say unto you, That every {e} idle word that men shall speak, they shall give account thereof in the day of judgment.
(e) Vain and unprofitable trifles, which for the most part, men spend their lives in search of.
Fuente: Geneva Bible Notes
Jesus did not want His critics to gain any satisfaction from what He had just said. Their externally righteous appearance did not excuse them from speaking as they did. Rather people’s words are what God will use to judge them eventually. The "careless" word is the word spoken without deliberation. One might think it insignificant except that it reveals character. Every word spoken reflects the heart’s overflow, and God knows about it. Therefore words are very important (cf. Eph 5:3-4; Eph 5:12; Col 3:17; Jas 1:19; Jas 3:1-12).
Mat 12:37 sounds as though it may have been proverbial, or perhaps Jesus made it a proverb here. The context clarifies that the justification and condemnation in view deal with God passing judgment on everyone. Obviously Jesus did not mean that if a person was able to say all the right words he or she could deceive God and win salvation by clever speech. The basis of justification and condemnation is character, but words reveal character and so become the instruments by which God judges.
Jesus’ critics thought they were assessing Him when they said He did His works by Satan’s power (Mat 12:24). Jesus pointed out that they were really assessing themselves. They thought they were judging Him with their words, but really God would judge them with their words.
The break between Jesus and the religious leaders was now final.
"It is worth noting that in Mt. the breach between Jesus and the authorities is not definite until the Beelzebub charge." [Note: M. Kiddle, "The Conflict Between the Disciples, the Jews, and the Gentiles in St. Matthew’s Gospel," The Journal of Theological Studies 36 (January 1935):37.]