Mateus 12:36,37

DISCOURSE: 1356
IDLE WORDS TO BE ACCOUNTED FOR

Mateus 12:36. 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 Lord’s 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: μωρολογία, ῆ εὐτραπιλία, Efésios 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: Salmos 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 God’s 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: Provérbios 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: Provérbios 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 brother’s 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: Salmos 16:9; Salmos 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: Colossenses 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: Efésios 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: Salmos 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 Lord’s: so that you are bound to “glorify him with your body and your spirit, which are his [Note: 1 Coríntios 6:19.].” 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: Malaquias 3:16.]. 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.]