Matthew 12:36

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�. Ephesians 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. Matthew 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, Luke 19:22. Cp. too the description of the actual scene of judgment, Matthew 25:34-45. For the change from the generic ἄνθρωποι to the specializing 2nd person sing. in Matthew 12:37 see ch. Matthew 7:7-8.

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