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.

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 God's 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.)

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 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.

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 God's 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.)

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.)

Beelzebub, David, Isaiah, Jesus, Jonah, Jonas, Ninevites, SolomonGalilee, NinevehBad, Bringeth, Brings, Evil, Forth, Gives, Heart, Produces, Store, Stored, Treasure, Wicked1. Jesus reproves the blindness of the Pharisees concerning the Sabbath,
3. by scripture,
9. by reason,
13. and by a miracle.
22. He heals a man possessed that was blind and mute;
24. and confronting the absurd charge of casting out demons by Beelzebub,
32. he shows that blasphemy against the Holy Spirit shall never be forgiven.
36. Account shall be made of idle words.
38. He rebukes the unfaithful, who seek after a sign,
46. and shows who is his brother, sister, and mother.

Matthew 12:35

     6021   sin, nature of

Matthew 12:28-38

     3045   Holy Spirit, sovereignty

Matthew 12:33-35

     5550   speech, negative

Matthew 12:33-37

     5173   outward appearance

Matthew 12:34-35

     6185   imagination, desires

Matthew 12:34-37

     5547   speech, power of

Matthew 12:35-36

     6174   guilt, human aspects
     8761   fools, in teaching of Christ

Matthew 12:35-37

     8751   false witness

An Attempt to Account for Jesus
'But when the Pharisees heard it, they said, This man doth not cast out demons, but by Beelzebub, the prince of the demons.'--MATT. xii. 24. Mark's Gospel tells us that this astonishing explanation of Christ and His work was due to the ingenious malice of an ecclesiastical deputation, sent down from Jerusalem to prevent the simple folk in Galilee from being led away by this new Teacher. They must have been very hard put to it to explain undeniable but unwelcome facts, when they hazarded such a preposterous …
Alexander Maclaren—Expositions of Holy Scripture

'Make the Tree Good'
'... Make the tree good, and his fruit good....' --MATT. xii. 33. In this Gospel we find that our Lord twice uses this image of a tree and its fruit. In the Sermon on the Mount He applies it as a test to false teachers, who hide, beneath the wool of the sheep's clothing, the fangs and paws of ravening wolves. He says, 'By their deeds ye shall know them; for as is the tree so is its fruit.' That is a rough and ready test, which applies rather to the teacher than to his doctrine, but it applies, to …
Alexander Maclaren—Expositions of Holy Scripture

'A Greater than Jonas'
'A greater than Jonas is here.'--MATT. xii. 41. There never was any man in his right mind, still more of influence on his fellows, who made such claims as to himself in such unmistakable language as Jesus Christ does. To say such things of oneself as come from His lips is a sign of a weak, foolish nature. It is fatal to all influence, to all beauty of character. It is not only that He claims official attributes as a fanatical or dishonest pretender to inspiration may do. He does that, but He does …
Alexander Maclaren—Expositions of Holy Scripture

'A Greater than Solomon'
'A greater than Solomon is here.'--MATT. xii. 42. It is condescension in Him to compare Himself with any; yet if any might have been selected, it is that great name. To the Jews Solomon is an ideal figure, who appealed so strongly to popular imagination as to become the centre of endless legends; whose dominion was the very apex of national glory, in recounting whose splendours the historical books seem to be scarce able to restrain their triumph and pride. I. The Man. The story gives us a richly …
Alexander Maclaren—Expositions of Holy Scripture

The Pharisees' Sabbath and Christ's
'At that time Jesus went on the Sabbath day through the corn; and His disciples were an hungred, and began to pluck the ears of corn, and to eat. 2. But when the Pharisees saw it they said unto Him, Behold, Thy disciples do that which is not lawful to do upon the Sabbath day. 3. But he said unto them, Have ye not read what David did, when he was an hungred, and they that were with him; 4. How he entered into the house of God, and did eat the shewbread, which was not lawful for him to eat, neither …
Alexander Maclaren—Expositions of Holy Scripture

On the Words of the Gospel, Matt. xii. 32, "Whosoever Shall Speak a Word against the Holy Spirit, it Shall not be Forgiven Him, Neither In
1. There has been a great question raised touching the late lesson of the Gospel, to the solution of which I am unequal by any power of mine own; but "our sufficiency is of God," [2335] to whatever degree we are capable of receiving His aid. First then consider the magnitude of the question; that when ye see the weight of it laid upon my shoulders, ye may pray in aid of my labours, and in the assistance which is vouchsafed to me, may find edification for your own souls. When "one possessed with a …
Saint Augustine—sermons on selected lessons of the new testament

On the Words of the Gospel, Matt. xii. 33, "Either Make the Tree Good, and Its Fruit Good," Etc.
1. The Lord Jesus hath admonished us, that we be good trees, and that so we may be able to bear good fruits. For He saith, "Either make the tree good, and his fruit good, or else make the tree corrupt, and his fruit corrupt, for the tree is known by his fruit." [2484] When He says, "Make the tree good, and his fruit good;" this of course is not an admonition, but a wholesome precept, to which obedience is necessary. But when He saith, "Make the tree corrupt, and his fruit corrupt;" this is not a …
Saint Augustine—sermons on selected lessons of the new testament

Sweet Comfort for Feeble Saints
I. First, we have before us a view of MORTAL FRAILTY And first, the encouragement offered in our text applies to weak ones. What in the world is weaker than the bruised reed, or the smoking flax? A reed that groweth in the fen or marsh, let but the wild duck light upon it, and it snaps; let but the foot of man brush against it and it is bruised and broken; every wind that comes howling across the river makes it shake to and fro, and well nigh tears it up by the roots. You can conceive of nothing …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 1: 1855

How to Read the Bible
I. That is the subject of our present discourse, or, at least the first point of it, that IN ORDER TO THE TRUE READING OF THE SCRIPTURES THERE MUST BE AN UNDERSTANDING OF THEM. I scarcely need to preface these remarks by saying that we must read the Scriptures. You know how necessary it is that we should be fed upon the truth of Holy Scripture. Need I suggest the question as to whether you do read your Bibles or not? I am afraid that this is a magazine reading age a newspaper reading age a periodical …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 25: 1879

Strength in the Weak.
"He is Faithful that Promised." "A bruised reed shall He not break, and smoking flax shall He not quench."--MATT. xii. 20. Strength in the Weak. Will Jesus accept such a heart as mine?--this erring, treacherous, traitor heart? The past! how many forgotten vows--broken covenants--prayerless days! How often have I made new resolutions, and as often has the reed succumbed to the first blast of temptation, and the burning flax been well-nigh quenched by guilty omissions and guiltier commissions! Oh! …
John Ross Macduff—The Faithful Promiser

Identity of Christ's Character.
THE argument expressed by this title I apply principally to the comparison of the first three Gospels with that of Saint John. It is known to every reader of Scripture that the passages of Christ's history preserved by Saint John are, except his passion and resurrection, for the most part different from those which are delivered by the other evangelists. And I think the ancient account of this difference to be the true one, viz., that Saint John wrote after the rest, and to supply what he thought …
William Paley—Evidences of Christianity

What are Evidences of Backsliding in Heart.
1. Manifest formality in religious exercises. A stereotyped, formal way of saying and doing things, that is clearly the result of habit, rather than the outgushing of the religious life. This formality will be emotionless and cold as an iceberg, and will evince a total want of earnestness in the performance of religious duty. In prayer and in religious exercises the backslider in heart will pray or praise, or confess, or give thanks with his lips, so that all can hear him, perhaps, but in such a …
Charles G. Finney—The Backslider in Heart

Lesser and Fuller Forms.
Moreover, we have endeavoured to use the fullest form, including the words of those Gospels which have the lesser forms of sentences, except where the sentence ends in a period, in which case have given the least form, so that the larger form of the other Gospels might be made apparent; as, for instance, this sentence, taken from Matt. xii. 47; Mark iii. 32; Luke viii. 20: ^c 20 And it was told him, ^a Behold, thy mother and thy brethren bseek for thee. ^c stand without desiring to see thee. ^a seeking …
J. W. McGarvey—The Four-Fold Gospel

Jesus Defends Disciples who Pluck Grain on the Sabbath.
(Probably While on the Way from Jerusalem to Galilee.) ^A Matt. XII. 1-8; ^B Mark II. 23-28; ^C Luke VI. 1-5. ^b 23 And ^c 1 Now it came to pass ^a 1 At that season ^b that he ^a Jesus went { ^b was going} on the { ^c a} ^b sabbath day through the grainfields; ^a and his disciples were hungry and began ^b as they went, to pluck the ears. ^a and to eat, ^c and his disciples plucked the ears, and did eat, rubbing them in their hands. [This lesson fits in chronological order with the last, if the Bethesda …
J. W. McGarvey—The Four-Fold Gospel

Jesus Heals Multitudes Beside the Sea of Galilee.
^A Matt. XII. 15-21; ^B Mark III. 7-12. ^a 15 And Jesus perceiving it withdrew ^b with his disciples ^a from thence: ^b to the sea [This was the first withdrawal of Jesus for the avowed purpose of self-preservation. After this we find Jesus constantly retiring to avoid the plots of his enemies. The Sea of Galilee, with its boats and its shores touching different jurisdictions, formed a convenient and fairly safe retreat]: ^a and many followed him; ^b and a great multitude from Galilee followed; and …
J. W. McGarvey—The Four-Fold Gospel

Blasphemous Accusations of the Jews.
(Galilee.) ^A Matt. XII. 22-37; ^B Mark III. 19-30; ^C Luke XI. 14-23. ^b 19 And he cometh into a house. [Whose house is not stated.] 20 And the multitude cometh together again [as on a previous occasion--Mark ii. 1], so that they could not so much as eat bread. [They could not sit down to a regular meal. A wonderful picture of the intense importunity of people and the corresponding eagerness of Jesus, who was as willing to do as they were to have done.] 21 And when his friends heard it, they went …
J. W. McGarvey—The Four-Fold Gospel

Sign Seekers, and the Enthusiast Reproved.
(Galilee on the Same Day as the Last Section.) ^A Matt. XII. 38-45; ^C Luke XI. 24-36. ^c 29 And when the multitudes were gathering together unto him, ^a 38 Then certain of the scribes and Pharisees answered him, saying, Teacher, we would see a sign from thee. [Having been severely rebuked by Jesus, it is likely that the scribes and Pharisees asked for a sign that they might appear to the multitude more fair-minded and open to conviction than Jesus had represented them to be. Jesus had just wrought …
J. W. McGarvey—The Four-Fold Gospel

Christ's Teaching as to his Mother and Brethren.
(Galilee, Same Day as the Last Lesson.) ^A Matt. XII. 46-50; ^B Mark III. 31-35; ^C Luke VIII. 19-21. ^a 46 While he yet speaking to the multitudes, behold, his mother and his brethren stood without seeking to speak to him. [Jesus was in a house, probably at Capernaum--Mark iii. 19; Matt. xiii. 1.] ^c 19 and there came { ^b come} ^c to him his mother and ^b his brethren; ^c and they could not come at him for the crowd. ^a and, standing without, they sent unto him, calling him. 32 And the multitude …
J. W. McGarvey—The Four-Fold Gospel

Jesus Defends Healing a Withered Hand on the Sabbath.
(Probably Galilee.) ^A Matt. XII. 9-14; ^B Mark III. 1-6; ^C Luke VI. 6-11. ^a 9 And he departed thence. [The word here points to a journey as in Matt. xi. 1 and xv. 29, which are the only places where Matthew uses this expression. Greswell may be right in thinking that it indicates the return back to Galilee from the Passover, since a cognate expression used by John expresses such a journey from Galilee to Judæa. See John vii. 3 ], ^c 6 And it came to pass on another sabbath [another sabbath …
J. W. McGarvey—The Four-Fold Gospel

The Acceptance of the Christian Conception of Life Will Emancipate Men from the Miseries of Our Pagan Life.
The External Life of Christian Peoples Remains Pagan Though they are Penetrated by Christian Consciousness--The Way Out of this Contradiction is by the Acceptance of the Christian Theory of Life--Only Through Christianity is Every Man Free, and Emancipated of All Human Authority--This Emancipation can be Effected by no Change in External Conditions of Life, but Only by a Change in the Conception of Life--The Christian Ideal of Life Requires Renunciation of all Violence, and in Emancipating the Man …
Leo Tolstoy—The Kingdom of God is within you

The Two Sabbath-Controversies - the Plucking of the Ears of Corn by the Disciples, and the Healing of the Man with the Withered Hand
IN grouping together the three miracles of healing described in the last chapter, we do not wish to convey that it is certain they had taken place in precisely that order. Nor do we feel sure, that they preceded what is about to be related. In the absence of exact data, the succession of events and their location must be matter of combination. From their position in the Evangelic narratives, and the manner in which all concerned speak and act, we inferred, that they took place at that particular …
Alfred Edersheim—The Life and Times of Jesus the Messiah

The First Peræan Discourses - to the Pharisees Concerning the Two Kingdoms - their Contest - what Qualifies a Disciple for the Kingdom of God, And
It was well that Jesus should, for the present, have parted from Jerusalem with words like these. They would cling about His hearers like the odour of incense that had ascended. Even the schism' that had come among them [4194] concerning His Person made it possible not only to continue His Teaching, but to return to the City once more ere His final entrance. For, His Peræan Ministry, which extended from after the Feast of Tabernacles to the week preceding the last Passover, was, so to speak, …
Alfred Edersheim—The Life and Times of Jesus the Messiah

Opposition to Jesus.
During the first period of his career, it does not appear that Jesus met with any serious opposition. His preaching, thanks to the extreme liberty which was enjoyed in Galilee, and to the number of teachers who arose on all hands, made no noise beyond a restricted circle. But when Jesus entered upon a path brilliant with wonders and public successes, the storm began to gather. More than once he was obliged to conceal himself and fly.[1] Antipas, however, did not interfere with him, although Jesus …
Ernest Renan—The Life of Jesus

The Cardinal was Seated, -- He Rose as Moretti Appeared. ...
The Cardinal was seated,--he rose as Moretti appeared. "I beg your Eminence to spare yourself!" said Moretti suavely, with a deep salutation, "And to pardon me for thus coming unannounced into the presence of one so highly esteemed by the Holy Father as Cardinal Bonpre!" The Cardinal gave a gesture of courteous deprecation; and Monsignor Moretti, lifting his, till then, partially lowered eyelids, flashed an angry regard upon the Abbe Vergniaud, who resting his back against the book-case behind him, …
Marie Corelli—The Master-Christian

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