Matthew 12:36

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.)

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

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.

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.

Mat 12:36. Ῥῆμα, 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.—ἀργὸν, idle) not only evil. Goodness of treasury does not produce even anything idle.[579]—ἀποδώσουσι λόγον, 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 λέγω δὲ ὑμῖν 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 αἰσχρότης, μωρολογία, εὐτραπελία, 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.

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

Mat_12:36 f. Nominative absolute, as in Mat_10:14; Mat_10:32.

ἀργόν] meaning, according to the context, morally useless, which negative expression brings out the idea more pointedly than πονηρόν, the reading of several Curss., would have done. Comp. λόγοι ἄκαρποι in Plato, Phaedr. p. 277 A.

ἐκ γὰρ τῶν λόγων σου, κ.τ.λ.] 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 mans 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 versâ.

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.

Vain and unprofitable trifles which the most part of men spend their lives in.

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

But I say unto you, That every idle word that men shall speak, they shall give account thereof in the day of judgment--They might say, "It was nothing: we meant no evil; we merely threw out a supposition, as one way of accounting for the miracle we witnessed; if it will not stand, let it go; 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 will not be treated as nothing: Words, as the index of the heart, however idle they may seem, will be taken account of, whether good or bad, in estimating character in the day of judgment."

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 36. Every idle word] ρημα αργον, a word that does nothing, that neither ministers grace nor instruction to them who hear it. The word αργον corresponds to the Hebrew שוא 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 αργον Into πονηρον, evil. Our Lord must be understood here as condemning all false and injurious words: the scope of the place necessarily requires this meaning.

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

(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 idle—i.e., useless and purposeless—word,” 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.”

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

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).

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.

The men of Nineveh shall rise in judgment,.... Alluding either to the custom and practice of witnesses, who rise up from their seats, and stand, when they give in their testimonies in a court of judicature; or else, referring to the time of the general resurrection from the dead, at the last day, when these men shall rise from the dead, and stand in judgment

with this generation; shall rise when they do, and stand before the judgment seat together, and be against them,

and shall condemn them; not as judges of them, but by their example and practices, which will be brought above board, and observed as an aggravation of the guilt and condemnation of the Jews: so the lives and conversations of the saints condemn the wicked now, and will do hereafter: in this sense the word is used in the Talmud (o); where having related how Hillell, though a poor man, and R. Eleazar, though a rich man, studied in the law, and Joseph, though youthful, gay, and beautiful, withstood the importunities of his mistress, it is observed, that Hillell "condemned" the poor; and R. Eleazar ben Harsum condemned the rich; and Joseph condemned the wicked: in like manner, the Ninevites will condemn the Jews,

because they repented at the preaching of Jonas; a mere man, a single prophet, a stranger to these men, who only preached, and wrought no miracle among them, and his stay with them was very short; whereas the men of this generation had the Son of God "sent" to them, had the ministry of his apostles, and of John the Baptist, and a variety of miracles wrought among them; and all this for a series and course of years, and yet remained impenitent: the chief aggravation of their impenitence, and what made it the more astonishing was, that so great a person was in the midst of them;

and behold, a greater than Jonas is here; meaning himself, who was greater in person, office, doctrine, miracles, life, obedience, sufferings, death, and resurrection from the dead. The Ninevites, though a Heathenish people, having but forty days allowed them to repent in, upon Jonas's preaching, repented immediately; whereas the Jews, though God's: professing people, and having forty years, from Christ's resurrection, allowed them to repent in, yet did not at all; and though the repentance of the Ninevites was but an external one, in dust and ashes, yet it was what secured them from temporal ruin; as the Jews would have been saved from the destruction that came upon their temple, city, and nation, had they repented but as they did.

(o) T. Bab. Yoma, fol. 35. 2.

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

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?

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.

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.

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).

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.

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.

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.

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

Vers. 36, 37. Matthew only.

But (de); and (Revised Version). The adversative particle hints at the contrast of ver. 35 to their ordinary ideas about the importance of words. I say unto you, That every idle (argon); i.e. effecting nothing, morally useless; 2Pe_1:8. (cf. katargei , Luk_13:7) Word (rhma); see ver. 37, note. That men shall speak, they shall give account thereof (apodwsousi logon : cf. 1Pe_4:5) in the day of judgment. (Mat_10:15, note)

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

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.

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.

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

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.

Connecting Statement:

Jesus concludes his response to the Pharisees' accusation that he healed the man by the power of Satan.

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.

36. ἀργόν, without result (α and ἔργον, cp. the frequent rhetorical contrast between λόγος and ἔργον, also between ῥῆμα and ἔργον, as Soph. O. C. 873; Thuc. 12:111), so ‘useless,’ ‘ineffective,’ and by litotes ‘harmful,’ ‘pernicious.’ Cp. τοῖς ἔργοις τοῖς ἀκάρποις τοῦ σκότους. Eph 5:11. Words must be not only not evil, but they must be actively good. The same principle rules the decision at the final judgment (ch. Mat 25:45).

ἀποδώσουσιν λόγον … ἐκ γὰρ τῶν λόγων σου … ἐκ τῶν λόγων σου. Note the repeated λόγον … λόγων … λόγων. The English Version by translating ῥῆμα, ‘word,’ and ἐκ τῶν λόγων σου, ‘from thy words,’ regards ῥῆμα as synonymous with λόγος, and translates as if ἐκ τῶν ῥημάτων were read. But a different explanation may suggest itself if the passage be read thus: ‘every idle ῥῆμα that men shall speak, they shall render a λόγος thereof in the day of judgment; for from thy own λόγοι thou shalt be acquitted and by thy own λόγοι thou shalt be condemned.’ The sound and rhythm of the sentence almost compel the reader to refer the same meaning to λόγον and λόγων and to distinguish between ῥῆμα and λόγων. λόγος is the ‘reasoned word,’ the defence put forth by the individual in the day of judgment for this special thing—‘the idle expression;’ the plural λόγοι denotes the various points in the defence. In this view γὰρ introduces the reason for ἀποδώσουσιν λόγον. Acquittal or condemnation shall be the result (ἐκ) of each man’s defence, ἐκ τοῦ στόματός σου κρινῶ σε πονηρὲ δοῦλε, Luk 19:22. Cp. too the description of the actual scene of judgment, Mat 25:34-45. For the change from the generic ἄνθρωποι to the specializing 2nd person sing. in Mat 12:37 see ch. Mat 7:7-8.

The above interpretation harmonises better with facts, for ἔργα as well as ῥήματα will come into account on the last day.

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.

36.] ῥῆμα ἀργόν is nom. pendens, as ch. 10:14, 32. αἱρετώτερόν σοι ἔστω λίθον εἰκῆ βάλλειν, ἢ λόγον ἀργόν, Pythag. in Stobæus, xxxiv. 11. .

ἀργός = ἀεργός, 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 ῥῆμα ἀργόν, then how much more of every ῥῆμα πονηρόν!

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

36-37. These verses have no parallel in Lk.

(L) But I say to you, that every idle utterance that men shall speak, they shall give account concerning it in the day of judgement. For from thy words shalt thou be acquitted, and from thy words shalt thou be condemned.]

36. πᾶν ῥῆμα ἀργόν] The Pharisees might urge that their saying of v. 24 was after all only a pleasantry, and did not express their real beliefs. Christ warns them that such idle utterances, because they come from the heart (v. 34), give expression to the inward nature, and will be called into judgement no less than the reasoned statement or the outward action. The last verse, with its change to the singular and its substitution of λόγος for ῥῆμα, sounds like a quotation or a proverbial saying. Clause (a) is perhaps a reminiscence of Psa 50:6 ὅπως ἂν δικαιωθῇς ἐν τοῖς λόγοις σου. For ὃ ἐάν, see on 11:27.

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

Idle [αργον] . 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.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.