Matthew 12:34

Mat_12:34-35

A good man out of the good treasure of the heart,

The treasures of a good and evil heart

I.

Describe the good treasure of the heart.

1. A good heart contains good affections.

2. Good desires.

3. Good intentions.

4. Good volitions.

5. Good passions.

II. Describe the evil treasures of the evil heart. The opposite to the good treasure.

III. That men are good or evil according to the good of evil treasure of the heart.

1. Every man forms his opinion of himself by the exercises of his heart.

2. It is a dictate of common sense that nothing can properly dominate men either morally good or evil, but that in which they are really active.

3. Scripture confirms this consideration-As a man thinketh in his heart so is he.

(1) This gives us a great idea of the heart.

(2):Religion chiefly consists in good affections.

(3) The propriety of Gods requiring sinners to change their hearts. (N. Emmons, D. D.)

I. The good man. Not the natural man; the regenerate man.

1. He has the life of God in his soul.

2. The spirit of God in his heart.

3. The peace of God in his conscience.

4. The power of God in his life.

II. The good treasure. Good because-

1. Given by a good God.

2. With a good design. The good things of which He speaks are

(1) the Person of Christ;

(2) the work of Christ;

(3) the fulness of Christ;

(4) the operation of His Spirit. All these subjects are good, pleasing, and profitable.

III. The evil man. He is without the life, spirit, love, peace, and power of God. He is evil because he possesses an evil heart, mixes with an evil world, is under the influence of an evil devil.

IV. The evil treasure.

1. Its evil nature.

2. Its evil tendency.

3. Its evil effects. Evil thoughts, words, and actions. (S. Barnard.)

The heart a reservoir

You have seen the great reservoirs provided by our water companies, in which the water that is to supply hundreds of streets and thousands of houses is kept. Now, the heart is just the reservoir of man; and our life is allowed to flow in its proper season. That life may flow through different pipes-the mouth, the hand, the eye; but still all the issues of hand, of eye, of lip, derive their source from the great fountain and central reservoir, the heart; and hence there is no difficulty in showing the great necessity that exists for keeping this reservoir-the heart-in a proper state and condition; since otherwise that which flows through the pipes must be tainted and corrupt. (C. H. Spurgeon.)

The good treasure of the heart

The heart of many a poor, neglected Christian is as if we opened some rude sea-chest, brought by a foreign ship from distant lauds, which though it have so rude an outside, is full of pearls, and gems, and diamonds.

A sanctified heart

The devil knows that if there be any good treasure, it is in our hearts; and he would gladly have the key of these cabinets, that he might rob us of our jewels. A heart which is sanctified is better than a tongue that is silvered. He that gives only the skin of worship to God, receives only the shell of comfort from God. It is not the bare touching of the strings that makes an harmonious tune. A spiritual man may pray carnally, but a carnal man cannot pray spiritually. If Gods mercies do not eat out the heart of our sins, our sins will soon eat out the heart of our duties. A work that is heartless is a work that is fruitless. God cares not for the crazy cabinet, but for the precious jewel. (Archbishop Seeker.)

Of the necessity of settling good principles in the heart

I. Of the high importance of fixing good principles in the heart, if ever we would hope for a good course of life and action.

II. That the course of life and action will discover what is the prevailing principle of the heart, and will make it known to the world.

III. That the train of thought in which we delight will betray itself in speech, as well as in our general course of action; so that it will be known by the tendency of our conversation in this respect, whether we are good or evil.

IV. That it is of high importance that we set a watch upon our tongues, because we must give account, in the day of judgment, of everything we say, as well as everything we do. (J. Burroughs.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Mat 12:34. Τῆς καρδίας, τὸ στόμα, of the heart, the mouth) See ch. Mat 15:18; Rom 10:9; 2Co 4:13.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Mat_12:34. Οὐκ ἔστιν θαυμαστὸν, εἰ τοιαῦτα (the preposterous nature of which Jesus has just exposed, Mat_12:33) βλασφημεῖτε, πονηροὶ γὰρ ὄντες οὐ δύνασθε ἀγαθὰ λαλεῖν. Εἶτα καὶ φυσιολογικῶς ἀποδείκνυσι πῶς οὐ δύνανται, Euth. Zigabenus. For γεννήμ. ἐχιδν. comp. Mat_3:7.

πῶς δύνασθε] moral impossibility founded upon the wickedness of the heart, although not denying that one may still be open to conversion, and that with conversion the impossibility in question must cease to exist.

ἐκ γ. τ. περισσεύμ. τ. καρδ.] out of that with which the heart is overflowing, so that with the speaking a partial emptying, outflow, takes place. Beck, bibl. Seelenl. p. 68.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Mat 12:34 . Γεννήματα ἐχιδνῶν , vide Mat 3:7 . John and Jesus agree in thinking the Pharisees a viper-brood. Both conceive them as morally hopeless. The Baptist wonders that they should come to a baptism of repentance. Jesus thinks them far on the way to final impenitence. But the point He makes here is that, being what they are, they cannot but speak evil. The poison of their nature must come out in their words.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Hypocrites at the length betray themselves even by their own mouth.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

O generation of vipers--(See on Mat 3:7).

how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh--a principle obvious enough, yet of deepest significance and vast application. In Luk 6:45 we find it uttered as part of the discourse delivered after the choice of the apostles.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 34. O generation of vipers] These are apparently severe words; but they were extremely proper in reference to that execrable people to whom they were addressed: the whole verse is an inference from what was spoken before.

Out of the abundance (περισσευματος, the overflowings) of the heart] Wicked words and sinful actions may be considered as the overflowings of a heart that is more than full of the spirit of wickedness; and holy words and righteous deeds may be considered as the overflowings of a heart that is filled with the Holy Spirit, and running over with love to God and man.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(34) O generation of vipers.—Better, as in Mat_3:7, brood of vipers. Here the law which had been pressed in its logical bearing in the preceding verse, is brought in to explain the bitter and evil words of the Pharisees. As long as they were what they were, nothing else was to be looked for. Nothing but the serpent’s hiss could come from the brood of vipers, nothing but bitter words from hearts so full of bitterness.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

34. generation of vipers] Cp. ch. Mat_3:7.

abundance] The same Greek word is translated, “that which was left,” Mar_8:8. Words are, as it were, the overflow of the heart.

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.

But he answered and said unto them,.... Not to the Pharisees, who were unworthy of an answer from him; having, in such an imperious manner, and with a sole view to tempt him, and after such miracles were wrought by him, required of him a sign from heaven; but to the multitude, the throng of people gathered thick together on this occasion, see Mat 12:45 he turns himself from the Scribes and Pharisees, to the common people, and says to them concerning the former,

an evil and adulterous generation; not only in a spiritual sense, being degenerated from the faith, religion, and piety of their ancestors; but literally, which appeared not only in their polygamy, and frequent divorces on trivial occasions, but by criminal conversation with other women; see Joh 8:9 and this, with the Jews themselves, is a character of the generation in which the Messiah comes: for they say (h),

"that just when the Messiah comes, or in the age the son of David comes, "impudence shall be increased", corn and wine shall be dear, the government shall be heretics, , "and the synagogue shall become a brothel house".''

Their meaning is, that the chief magistrates should be Sadducees, and those that pretended to religion and holiness would be adulterers, which was now the case. Their writings (i) frequently speak of the increase and abounding of adulteries, under the second temple, and about this time; which obliged Jochanan ben Zaccai and the sanhedrim, to leave off the use of the bitter waters.

Seeketh after a sign; this is perfectly Talmudic language, the language of the Jews (k).

"The disciples of R. Jose ben Kismai, asked him, when the Son of David came? He replied, I am afraid, lest , "ye should seek of me a sign"; they say unto him, we will not "seek of thee a sign".''

This the Jews sought of Christ, time after time; not content with one, sought another, though such wonderful ones were wrought, which most fully demonstrated him to be the Messiah; and therefore he would not indulge this temper in them; but declared, that

there shall no sign be given to it, but the sign of the prophet Jonas. Not that no miracles should afterwards be wrought amongst them; for, after this, many wondrous works were done by Christ; but no such signs should be given they desired, not one from heaven; but one particularly should be given them, out of the earth, and should be, not for their conviction, but condemnation; and would seem very much like that which was done to the prophet Jonas, or Jonah; for so is his name in the Hebrew language, the other being the Greek termination of it.

(h) Misn. Sota c. 9. sect. 15. T. Bab. Sanhed. fol. 97. 1. (i) Misn. Sota, c. 9. sect. 9. & Maimon. Hilch. Sota, c. 3. sect. 19. (k) T. Bab. Sanhedrim, fol. 98. 1. so , "seeketh a sign", Shemot Rabba, Parash. 9. fol. 97. 2.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

34 O generation of vipers, how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh.

Ver. 34. How can ye, being evil, &c.] The stream riseth not higher its source; the bell is known of what metal by the clapper; what is in the well will be in the bucket; what in the warehouse will be in the shop; so what is in the heart will be in the mouth. {a}

" Aera puto nosci tinnitu; pectora verbis:

Sic est; namque id sunt utraque, quale sonant."

{a} Qualia sunt principia, talia et principiata.

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.

O generation of vipers! - Christ here applies the argument which he had suggested in the previous verse. They were a wicked race; like poisonous reptiles, with a corrupt and evil nature. They could not be expected to speak good things - that is, to speak favorably of him and his works. As the bad fruit of a tree was the proper effect of its “nature,” so were their words about him and his works the proper effect of their nature. The “abundance” or fullness of the “heart” produced the words of the lips. “Vipers” are a poisonous kind of serpents, not often a yard long, and about an inch thick, having a flat head. The males have two large teeth, through which a most deadly poison is thrown into the wound made by the bite. They are an emblem of malignity and mischief. These were strong expressions to be used by the meek and lowly Jesus; but they were not the effect of anger and malice; they were a declaration of the true character of the people with whom he was conversing - a declaration most justly deserved. See the notes at Mat 3:7.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

As the Pharisees were ever boasting of, and glorying in their ancestry, Christ here shews, that they have not much reason to boast, since their ancestors were but vipers. (St. John Chrysostom)

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).

The evangelist Luke, Luk 6:45, hath much the same with what is here.

O generation of vipers: John had so called them, and Christ again so called them, Mat 23:33. A viper is of all other the most venomous and dangerous serpent. Christ is calling them a generation of vipers, intimates that the Pharisees were generally a most mischievous faction for the souls of men.

How can ye, being evil, speak good things? Why do I (saith he) spend my time and breath in reproving or admonishing you? you have cankered hearts, full of pride, malice, and envy, and therefore, cannot ordinarily speak good things.

For out of the abundance of the heart the mouth speaketh: what men ordinarily and deliberately do speak is from the affections and thoughts of their hearts. Hence good men out of the good treasure of their hearts speak good things, that is, most ordinarily and commonly; and evil men out of the stock of malice, revenge, envy, pride and other lusts, which are in their hearts, speak evil things.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

34. O generation of vipers — Our Lord in the last verse had used these doctrines to show that he was pure and good, because his actions were so. He now turns upon his opponents to convince them that they were the reverse in nature, and must be the reverse in action. The term generation of vipers indicates that depravity is inborn. As the viper’s nature is derived by propagation from its original parents, so man’s moral nature is derived from his progenitors. Divine grace is therefore necessary as that which by nature we cannot have; and a man must as a free agent use that grace which worketh within him both to will and to do. He must not receive the grace of God in vain. How can ye — They could not by mere nature, any more than an Ethiop can make himself white. Experience, Scripture, and reason teach this. God’s grace, over and above nature, must give the power of change, and man must use it. Abundance of the heart — Abundance of the dispositions back of the will.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

The first clause is in Matthew only. O generation (ye offspring, Revised Version) of vipers. (Mat_3:7, note) Observe that the figure of the tree had also been used by the Baptist. (Mat_3:10) How can ye. It is against nature. Being evil; i.e. inherently worthless; (Mat_6:13, note) cf. ponhroi ontev , Mat_7:11. Speak good things. For out of the abundance; i.e. even to overflowing. (perisseuma : cf. Mar_8:8, of what remained after all were filled) Of the heart the mouth speaketh. In Eph_4:29 there is apparently a reminiscence of this saying in connexion with our ver. 33. (cf. also Jam_3:10-12)

The law of good speech.

"Out of the abundance of the heart the mouth speaketh." It is in our Lord"s mind here to account for the bad speech of the Pharisees. It was the natural expression of bad minds, minds full of prejudice and malice. How could they, "being evil, speak good things"? But a great principle is involved in our Lord"s appeal.

I WORDS MAY BE MERE WORDS. Our Lord calls them "idle words." Much that we say we have not really thought. We often speak first and think last. And such idle words, though they do not express our real selves, often make sad mischief. Words glibly pass our tongues, and we forget them the moment after they are uttered, but they are as scorpion-stings to those who hear; they light up fires like the fires of hell. Therefore Christ warns so severely against words that have no thought and no heart behind them, and yet do their fatal work, saying, "For every idle word that man shall speak, he shall give account in the day of judgment." The first law of good speech is think before you speak.

II WORDS MAY UTTER A BAD HEART. The skill of life is keeping bad thoughts from gaining utterance. At the most, they only injure one person if they are kept from utterance. There is no knowing how many they may injure if they get expressed. These Pharisees had bad enough thoughts concerning Christ. If they had kept them to themselves, they would only have ruined themselves. Speaking their thought out, they started evil in other minds; words were agencies for communicating thought to thought; so the mischief ran, other souls were blocked against Christ, and his redeeming work was hindered in men.

III WORDS MAY UTTER A GOOD HEART. Think pure things, and you need not restrain utterance; you will find pure words. Think kind things, trustful things, God-honouring things, and then, out of the abundance of the heart, the lips may freely speak. What you say will not be "idle things" with nothing behind them; nor will they be evil things with malice behind them. Let God make the soul-fountains of thought and heart fresh and sweet by his Holy Spirit"s regenerating and sanctifying, and there need be no fear our speech will be good speech, "seasoned with salt. R.T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

In another kind likewise, the tree is known by its fruit - Namely, the heart by the conversation.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

generation

Progeny. Mat 3:7; Mat 23:33.

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

Note here, 1. The fervency and zeal of our Saviour’s spirit in the compellation given to the Pharisees: he calls them a generation of vipers: intimating that they were a venomous and dangerous sort of men.

Learn hence, That it is not always railing and indiscreet zeal to call wicked men by such names as their sin deserves.

Observe farther, From our Saviour’s saying, that out of the abundance of the heart the mouth speaketh; that the heart is the fountain both of words and actions: according as the heart is, so is the current of men’s words and actions, either good or evil.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

34, 35. Generation of vipers. Poisonous, evil and dangerous, like vipers. How can ye, etc.? Their hearts were thoroughly evil, hence they could only speak and do evil, for “out of the good treasure of the heart the mouth speaketh.” On the other hand, the “good man out of the good treasure of his heart bringeth forth good things.”

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.

34. γεννήματα ἐχιδνῶν. Cp. ch. Mat 3:7. Here the argument is turned round against the Pharisees: ‘your words and works are evil, and spring from an evil source.’

The burst of indignation after an argument calmly stated resembles the turn in St Stephen’s speech (Act 7:51) σκληροτράχηλοι, καὶ ἀπερίτμητοι κ.τ.λ.

πῶς δύνασθε ἀγαθὰ λαλεῖν κ.τ.λ. Closely connected with the preceding thought, but further illustrated by two figures—the overflow as of a cistern, and the abundance of a treasury.

περίσσευμα. Cp. περισσεύματα κλασαάτων. Mar 8:8. Here words are regarded as the overflow of the heart.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

34.] ποιήσατε, not, as generally understood, = ‘ponite,’—‘represent … as:’ for then the clause ἐκ γὰρ κ.τ.λ. loses its meaning:—but literally, make. The verse is a parable, not merely a similitude. ‘There are but two ways open: either make the tree and its fruit both good, or both bad: for by the fruit the tree is known.’ How make, the parable does not say: but let us remember, the Creator speaks, and sets forth a law of his own creation, with which our judgments must be in accord. This verse resumes again the leading argument, and sets forth the inconsistency of the Pharisees in representing Him as in league with evil, whose works were uniformly good. But the words have a double reference: to our Lord Himself, who could not be evil, seeing that His works were good; and (which leads on to the next verse) to the Pharisees, who could not speak good things, because their works were evil.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

(L) 34. Ye offspring of vipers, how can you speak good things, being evil?] This has no parallel in Lk. The meaning is: “The reason why you utter judgements which directly gainsay plain facts is to be found in your evil nature.”

(L) 34. For out of the abundance of the heart the mouth speaketh.]

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.