Commentary on Matthew, Mark, Luke - Volume 2.pdf

<strong>Commentary</strong> on Matthew, Mark, Luke - Volume 2
is) on the tip of the tongue, yet it is an invariable truth, that bad speeches are indications of a bad
heart.
36. Of every idle word This is an argument from the less to the greater; for if every idle word
is to be called in question, how would God spare the open blasphemies and sacrilegious insolence
of those who bark against his glory? 139 An idle word means one that is useless, or that yields no
edification or advantage. Many look upon this as too severe; 140 but if we consider the purpose for
which our tongues were made, we will acknowledge, that those men are justly held guilty who
unthinkingly devote them to trifling fooleries, and prostitute them to such a purpose. It is no light
fault to abuse, for frivolous purposes, the time, which Paul enjoins us to be careful to redeem,
(Ephesians 5:16; Colossians 4:5.)
Now since no man is so cautious in speech, or maintains such a wise restraint upon himself, as
never to allow some idle words to escape him, there remains for all of us absolute despair, if the
Lord should treat us with rigor. But as the confident hope of our salvation rests on the assurance
that God will not enter into judgment with us, (Psalm 143:2,) but will bury in gracious forgetfulness
the sins which deserve innumerable deaths, 141 we entertain no doubt that, when he removes the
condemnation of our whole life, he will likewise pardon the guilt of idle talking. When the judgment
of God is mentioned in Scripture, it does not in any way set aside the forgiveness of sins. And yet
let no man indulge himself, but let every man earnestly endeavor to bridle his tongue, (James 1:26.)
First, let us speak of the sacred mysteries of God with the utmost reverence and sobriety; secondly,
let us abstain from talkativeness, buffoonery, and vain jests, and much more from slanderous attacks;
and, lastly, let us endeavor to have our speech seasoned with salt, (Colossians 4:6.)
37. By thy words thou shalt be justified This was a common proverb, which he applied to the
present subject; for I have no doubt that this was a saying which the people had frequently in their
mouths, that “every man is condemned or acquitted by his own acknowledgment.” But Christ turns
it to a meaning somewhat different, that a wicked speech, being the indication of concealed malice,
is enough to condemn a man. The attempt which the Papists make to torture this passage, so as to
set aside the righteousness of faith, is childish. A man is justified by his words, not because his
speech is the ground of his justification, (for we obtain by faith the favor of God, so that he reckons
us to be righteous persons;) but because pure speech 142 absolves us in such a manner, that we are
not condemned as wicked persons by our tongue. Is it not absurd to infer from this, that men deserve
a single drop of righteousness in the sight of God? On the contrary, this passage upholds our doctrine;
for, although Christ does not here treat of the ground of our justification, yet the contrast between
the two words points out the meaning of the word justify. The Papists reckon it absurd in us to say,
that a man is justified by faith, because they explain the word justified to mean, that he becomes,
139 “Qui abbayent contre sa gloire, comme chiens mastins;” — “who bark against his glory, like mastiff-dogs.”
140 “Ceci semble a plusieurs estre trop extreme et rigoureux;”— “this appears to many to be too extreme and rigorous.”
141 “Qui meritent dix mille morts;” — “which deserve ten thousand deaths.”
142 “La parole pure, droite, et honneste;” — “pure, upright, and becoming speech.”
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John Calvin