Matthew 12:35 · Bible study
Matthew 12:35 Commentary: The Heart's Treasure and What It Produces
Greek · 9 what the commentators say
Meaning in one sentence
What is the 'treasure of the heart'? Does it come from nature or grace? A study of Matthew 12:35 with original language, commentary, and application.
Research Summary
- Meaning: A person's words and deeds flow from the moral/spiritual content of their heart, like treasure from a storehouse.
- Key words: thēsauros (treasure/storehouse); ekballō (throw out, expel); agathos vs. ponēros (good vs. evil, describing both the person and the treasure).
- Main debate: Whether the 'good treasure' refers to an inherent natural goodness, or to the grace of God implanted through regeneration.
- Theological theme: Original sin and the need for a transformed heart, only a new heart can produce lasting good.
- Best use: A diagnostic tool for self-examination and a call to seek heart change through Christ, not just behavior modification.
Translation Comparison
BSB Berean Standard Bible 2020
The good man brings good things out of his good store of treasure, and the evil man brings evil things out of his evil store of treasure.
WEB World English Bible 2000
The good man out of his good treasure brings out good things, and the evil man out of his evil treasure brings out evil things.
KJV King James Version 1769
A good man out of the good treasure of the heart bringeth forth good things: and an evil man out of the evil treasure bringeth forth evil things.
ASV American Standard Version 1901
The good man out of his good treasure bringeth forth good things: and the evil man out of his evil treasure bringeth forth evil things.
YLT Young's Literal Translation 1898
The good man out of the good treasure of the heart doth put forth the good things, and the evil man out of the evil treasure doth put forth evil things.
Darby Darby Bible 1890
The good man out of the good treasure brings forth good things; and the wicked man out of the wicked treasure brings forth wicked things.
Douay-Rheims Douay-Rheims Bible 1899
A good man out of a good treasure bringeth forth good things: and an evil man out of an evil treasure bringeth forth evil things.
Translations in other languages (10 available)
El hombre bueno del|strong="G1537, G3588" buen tesoro del|strong="G1537, G3588" corazón saca buenas cosas: y el hombre malo del|strong="G1537, G3588" mal tesoro saca malas cosas.
A pessoa boa tira coisas boas do bom tesouro, e a pessoa má tira coisas más do tesouro mau.
L’ homme bon tire de bonnes choses de son bon trésor, et l’ homme méchant tire de mauvaises choses de son mauvais trésor.
Ein guter Mensch bringt Gutes hervor aus seinem guten Schatz des Herzens; und ein böser Mensch bringt Böses hervor aus seinem bösen Schatz.
De goede mens brengt goede dingen voort uit den goede schat des harten, en de boze mens brengt boze dingen voort uit den boze schat.
L’uomo dabbene dal suo buon tesoro trae cose buone; e l’uomo malvagio dal suo malvagio tesoro trae cose malvage.
Dobry człowiek z dobrego skarbu serca wynosi rzeczy dobre, a zły człowiek ze złego skarbu wynosi rzeczy złe.
Добрый человек из доброго сокровища выносит доброе, а злой человек из злого сокровища выносит злое.
善 人 從 他心裡所存的 善 就發出 善來； 惡 人 從 他心裡所存的 惡 就發出 惡來。
The good man out of his good store gives good things; and the evil man out of his evil store gives evil things.
Verse in Context
Original Language (Koine Greek)
New Testament · Koine Greek · Matthew 12:35
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree that this verse establishes a fundamental principle: a person's speech and actions flow from their inner moral or spiritual condition, here called the 'treasure' of the heart. The Greek word thēsauros (treasure) can mean a storehouse or treasury (Cambridge Bible), and the verb ekballō means 'to throw out' or 'expel', Vincent notes that the translation 'bringeth forth' is feeble; the idea is of things flung out under the pressure of what fills the heart. That pressure is 'the abundance of the heart' from verse 34. Clarke and Barnes both read the verse in context of Jesus' rebuke to the Pharisees, whose slander against the Holy Spirit reveals a corrupt heart. Gill sharpens the point: the 'good man' is not naturally good but one regenerated by grace, and the 'good treasure' is the superabundant grace of God implanted in him. The evil man, by contrast, speaks from the 'evil treasure' of his fallen nature, 'the desperate wickedness of his heart' (Gill). All see the verse as teaching that words are symptoms, not causes, of who we are at the core.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Regenerate grace view: Gill interprets the good man as a regenerated believer; the good treasure is the superabundant grace of God implanted in the heart.
- Natural disposition view: Clarke and Barnes see the treasure as the heart's natural bent – love of God vs. carnal mind – though Clarke still calls the evil heart a 'bad treasury' by nature.
- Generic principle view: The verse is read as a general proverb about the heart's content determining output, without specifying the origin of the treasure (many modern commentators).
What is clear: The heart's content, whether good or evil, inevitably shapes what a person says and does; words are not random but flow from the inner core of a person.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Nature of the 'good man' and 'evil man' | All traditions agree that the verse distinguishes two kinds of people based on their inner condition, which is reflected in their speech. | Some (e.g., Barnes, following a Reformed view) see the 'evil man' as representing fallen human nature, while the 'good man' is either one whose heart is restored by grace or, more broadly, anyone who treasures what is good. Others (e.g., Gill) insist the 'good man' must be regenerated by the Spirit, not naturally good. |
| Textual question: 'of the heart' (τῆς καρδίας) | The phrase is present in many important manuscripts and is widely printed, though its authenticity is debated. | Clarke argues it was added by scribes for clarity; other editors (e.g., those behind the KJV, YLT) retain it as original. Most modern critical editions (NA28, UBS5) include it in brackets, indicating uncertainty. |
| Source of good treasure: human effort vs. divine gift | The heart's treasure determines output; no one disputes that both good and bad come from within the person. | Catholic and Orthodox traditions emphasize co-operation with grace and the cultivation of virtue, while some Protestant traditions stress the total depravity of natural humanity and the need for regeneration. The verse itself does not specify how the treasure gets there. |
Historical & Cultural Context
Matthew 12:35 sits at the climax of a sharp confrontation between Jesus and the Pharisees. In the preceding verses (22, 24), Jesus heals a demon-possessed man who was blind and mute, a powerful public miracle. The crowd wonders if Jesus might be the Son of David, the Messiah. The Pharisees, however, attribute the exorcism to Beelzebub, the prince of demons. Jesus responds with a series of arguments exposing the absurdity and spiritual danger of their charge. He warns them that blasphemy against the Holy Spirit, calling the Spirit's work demonic, is unforgivable (v. 31, 32). Then, in v. 33, 34, he uses the image of a tree and its fruit, followed by the direct accusation, 'You offspring of vipers, how can you, being evil, speak good things?' The Pharisees' words reveal their nature.
Verse 35 generalizes the principle: the treasure of the heart determines the output. The Greek construction is balanced and proverbial, two parallel clauses, each with the same verb ekballei. The phrase 'of the heart' (τῆς καρδίας) is textually disputed; Clarke notes it is omitted in over a hundred early manuscripts, likely a scribal gloss to clarify what 'treasure' refers to. Whether original or not, the surrounding context (v. 34) already identifies the heart as the source.
In first-century Jewish thought, the heart was the seat of intellect, will, and moral character, not merely emotions. The Old Testament repeatedly connects the heart with speech (Psalms 37:30, 31; Proverbs 10:20, 21; 15:4). The Pharisees' refusal to accept Jesus' divine authority was not a mere intellectual mistake; it sprang from a heart set against God's kingdom.
Textual Notes
The phrase 'of the heart' (τῆς καρδίας) in the first clause is textually disputed. Clarke notes that upwards of one hundred Greek manuscripts, as well as several ancient versions (Syriac, Arabic, Persic, Vulgate, Itala), omit the phrase. He suggests it was added by a copyist 'merely to explain.' The ESV and NASB include it without brackets; the NA28 and UBS5 place it in brackets, indicating a lower degree of certainty. The meaning of the verse is not substantially altered, since verse 34 already makes clear that the heart is the source of speech. No other variants in this verse are noted by the consulted sources.
Reception History
From the early church through the Reformation, Matthew 12:35 has been used to teach that speech reveals the inner person. The verse is quoted in monastic rules (e.g., the Rule of St. Benedict) to encourage self-control of the tongue. In the medieval period, commentators like Thomas Aquinas saw it as proof that virtues and vices originate in the will and heart, not merely in external actions. During the Reformation, Luther and Calvin invoked the verse to argue that human nature is fundamentally corrupt apart from grace, and that only a heart transformed by the Spirit can produce truly good works. In more recent centuries, it has been a staple of moral preaching and personal piety, often paired with James 3 on taming the tongue. The verse also appears in hymns about the need for a clean heart.
Preaching This Verse
Three-point outline
- The source determines the product. Just as a tree is known by its fruit (v. 33), a person's words and deeds come from the heart's stored treasure. The verb ekballō suggests an overflowing, spontaneous release.
- Two treasures, two outcomes. There is no middle ground. Either the heart is a ‘good treasure’, filled with God's grace (Gill) or love for God (Clarke), or an ‘evil treasure’, holding corruption, malice, and enmity against God.
- Words are the x-ray of the soul. Jesus ties this directly to accountability: every idle word will be judged (v. 36). Speech is not trivial; it reveals what we actually treasure.
Five-point outline
- The setting: conflict and accusation (vv. 22, 34). The Pharisees' slander stems from an evil treasure.
- The analogy: tree and fruit (v. 33). Nature precedes behavior.
- The indictment: offspring of vipers (v. 34). Jesus names the root.
- The principle: the heart's treasure (v. 35). What is stored inside eventually comes out.
- The warning: accountability for every word (vv. 36, 37). Words are evidence in the final judgment.
Illustration hooks
- A bank vault or safety deposit box: you can only withdraw what has been deposited. Similarly, the heart cannot produce what it does not contain.
- A well or spring: if the water source is poisoned, the water that flows is poisoned. You don't fix the water; you fix the source.
- When under pressure (stress, anger, surprise), people's true character shows, the overflow of the heart forced out under pressure (Vincent’s image of “throwing out”).
Questions your congregation is asking
- How do I change the treasure of my heart if it is naturally evil?
- Does this verse mean that all my words must be perfect? What about “idle words” in v. 36?
- How can I tell whether my heart is actually good or evil? Is it just about feelings?
Leading a Discussion
Matthew 12:35 comes in a passage where Jesus confronts the Pharisees for calling his work demonic. The verse is a general statement about human nature and the source of our words. As you discuss, pay attention to what fills your own heart, and how that shapes what you say, especially under pressure.
Discussion questions
- Read Matthew 12:33, 37. What connection does Jesus make between the tree and the fruit, and between the heart and the mouth?
- The Greek word for ‘brings forth’ is ekballō, which means ‘to throw out’ or ‘expel.’ How does that word deepen your understanding of how our hearts produce words?
- Commentators differ on whether the ‘good treasure’ is natural to some people or is a gift of grace. What do you think? Which view seems most consistent with the rest of Jesus’ teaching?
- Why do you think Jesus calls the Pharisees ‘offspring of vipers’? Is this anger, or a sober diagnosis? How does that shape how we read verse 35?
- Verse 36 warns about ‘every idle word.’ How does that connect to the principle of the heart’s treasure? What counts as an ‘idle word’ in your life?
- Think of a time when something you said surprised you, either for good or for bad. What did it reveal about the treasure of your heart?
- How can we, in community, help each other replace an ‘evil treasure’ with a ‘good treasure’? What practical steps could a small group take?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Psalms 37:30 | The mouth of the righteous talks of wisdom. His tongue speaks justice. |
| Psalms 37:31 | The law of his God is in his heart. None of his steps shall slide. |
| Proverbs 10:20 | The tongue of the righteous is like choice silver. The heart of the wicked is of little worth. |
| Proverbs 10:21 | The lips of the righteous feed many, but the foolish die for lack of understanding. |
| Proverbs 12:6 | The words of the wicked are about lying in wait for blood, but the speech of the upright rescues them. |
| Proverbs 12:17 | He who is truthful testifies honestly, but a false witness lies. |
| Proverbs 12:19 | Truth’s lips will be established forever, but a lying tongue is only momentary. |
| Proverbs 15:4 | A gentle tongue is a tree of life, but deceit in it crushes the spirit. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
8 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke notes that many ancient manuscripts omit the phrase "of the heart," suggesting a copyist added it for clarity. He argues the heart itself is the treasury: a good heart holds love for God and neighbor, while a bad heart holds the carnal mind and ill will.
Barnes' Notes on the Bible Protestant 1832
Barnes argues that Jesus called the Pharisees a generation of vipers not out of anger but as a factual description of their corrupt nature. Their evil words flowed from the abundance of their hearts, just as bad fruit comes from a bad tree. The strong language was a just declaration of their true character.
Cambridge Bible for Schools and Colleges Anglican 1880
The Cambridge Bible suggests that the word usually translated as “treasure” should instead be read as “treasury” or “storehouse.” This shift in meaning points to a location where valuables are kept, not simply the valuables themselves, and the note cites a similar use of the same Greek word elsewhere.
Geneva Bible Notes Reformed 1599
The Geneva Note stresses that a person's words and deeds flow directly from the heart's stored content. Good or evil is not a matter of isolated acts but of the inner treasure each person has accumulated, which inevitably spills out in what they say and do.
Gill's Exposition of the Bible Baptist 1748
Gill stresses that the good treasure in a believer’s heart is not natural but implanted by God’s grace, received from Christ’s fullness. The evil man’s treasure, by contrast, is his innate corruption and indwelling sin. From these inner sources, both good and evil words flow, and every word will be accounted for.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB highlights the word "putteth" to show that what comes from the heart is spontaneous and unforced. A person's words reveal which of two opposing kingdoms they truly serve, and hostile speech openly proclaims allegiance to the kingdom of darkness rather than light.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry stresses that the unpardonable sin is not a mere slip of the tongue but a deliberate, malicious assault on the Spirit's work, attributing it to Satan. He distinguishes this settled hatred from sins against the Son of Man, which remain forgivable because they stem from ignorance or weakness.
Vincent's Word Studies Evangelical 1887
Vincent argues that the common translation "bringeth forth" is too weak. The Greek word means to throw or fling out, showing that good or evil come from the heart's treasure under pressure, forced out by the abundance within.