Efesini 4:29 Commento

We have gone through the former part of this epistle, which consists of several important doctrinal truths, contained in the three preceding chapters. We enter now on the latter part of it, in which we have the most weighty and serious exhortations that can be given. We may observe that in this, as in most others of Paul's epistles, the former part is doctrinal, and fitted to inform the minds of men in the great truths and doctrines of the gospel, the latter is practical, and designed for the direction of their lives and manners, all Christians being bound to endeavour after soundness in the faith, and regularity in life and practice. In what has gone before we have heard of Christian privileges, which are the matter of our comfort. In what follows we shall hear of Christian duties, and what the Lord our God requires of us in consideration of such privileges vouchsafed to us. The best way to understand the mysteries and partake of the privileges of which we have read before is conscientiously to practise the duties prescribed to us in what follows: as, on the other hand, a serious consideration and belief of the doctrines that have been taught us in the foregoing chapters will be a good foundation on which to build the practice of the duties prescribed in those which are yet before us. Christian faith and Christian practice mutually befriend each other. In this chapter we have divers exhortations to important duties. I. One that is more general (Eph 4:1). II. An exhortation to mutual love, unity, and concord, with the proper means and motives to promote them (Eph 4:2-16). III. An exhortation to Christian purity and holiness of life; and that both more general (Eph 4:17-24) and in several particular instances (Eph 4:25 to the end).

INTRODUCTION TO EPHESIANS 4 The apostle having in the three former chapters treated of the doctrines of grace, and explained and established them, proceeds in the three following to exhort to the duties of religion; and in this advises to a becoming conversation in general, and to brotherly concord and unity in particular; and dehorts from several vices, and encourages to the contrary virtues. And inasmuch as these Ephesians were called with an holy calling, he entreats them, if they had any regard for him as a prisoner of Christ, that they would walk worthy of it, Eph 4:1, and directs to the manner in which they should act becoming it, with all humility, patience, forbearance, and love; seeking to preserve a spiritual harmony, unity, and peace, one among another, Eph 4:2, for the encouragement of which, he makes use of various arguments, taken from the unity of the body, of which they were members; from their being quickened and influenced by one and the same Spirit; from having the same hope of eternal happiness, to which they were called; from their having one Lord over them, who is Christ; from their having the same like precious faith in him; from their being baptized with the same baptism in him; and from their having one, and the same God and Father, Eph 4:4, and from all of them having gifts, though different, for mutual usefulness; which gifts are described by the author and donor of them, Christ, Eph 4:7, which is proved Eph 4:8, out of a passage in Psa 68:18, which is explained of the humiliation and exaltation of Christ, of his descent from heaven, and ascension thither; the end of which latter was to fill all things, or persons, with gifts, Eph 4:9, of which a particular enumeration is given, Eph 4:11, the design of which is, to fit men for the work of the ministry, and by them to convert sinners, and edify saints, Eph 4:12, which ministry is to be continued, until all the saints arrive to a perfection of spiritual knowledge, and make up one perfect man, or body of men in Christ, Eph 4:13, for the use and end of the Gospel ministry is not, that such who are converted by it should continue children, be in suspense about truth, and under the deceptions of men, Eph 4:14, but that through speaking the truth in love, they should grow up into Christ their head; from whom supplies of grace are communicated, for the increase and edification of every member of the body, Eph 4:15, and seeing these Ephesians to whom the apostle writes were separated in the effectual calling from the rest of the Gentiles, they ought not to walk as the others did; whose minds were vain, their understandings darkened, and their hearts blinded, hardened, and ignorant; and had no sense of things, but were given up to all manner of wickedness, Eph 4:17, whereas they had learned Christ, and through hearing had been taught the truth of the Gospel, as it was in him, Eph 4:20, wherefore it became them in their conversation, not to follow the dictates of corrupt nature, called the old man, that being full of lusts, corrupt, and deceitful, but to act becoming the renewing work of the Spirit upon their souls, and agreeably to the new principles of the grace of God created in them, in order to righteousness and holiness, Eph 4:22, and in particular it became them to avoid lying, and on the contrary to speak truth to one another; and that for this reason, because they were members of the same body, and of one another, Eph 4:25, and likewise to abstain from sinful anger, and not continue a wrathful disposition, Eph 4:26, nor was it advisable to yield to the suggestions, solicitations, and temptations of Satan, Eph 4:27, nor to commit theft, but on the other hand give themselves to manual labour at some commendable calling, that they might have for their own use, and others too, Eph 4:28, and it was also right to be careful not to suffer corrupt and unchaste words to come out of their mouths, but such as would be grateful and useful to others, Eph 4:29, and the rather this, and all the rest of the things mentioned, and likewise what follows, should be attended to; since by such evil lusts, words, and actions, the Holy Spirit of God is grieved, who should not, since he is the sealer of the saints unto the day of redemption, Eph 4:30. And the chapter is concluded with a dehortation from several vices of the mind and tongue, respecting wrath and revenge; and an exhortation to the contrary virtues, kindness, tenderness, and forgiveness; to which encouragement is given, by the example of God, who forgives for Christ's sake, Eph 4:31.

And be ye kind one to another,.... Good, affable, courteous; which appears in looks, words, and actions; by looking pleasantly on each other, speaking kindly to one another, and mutually doing every good office that lies in their way, and in their power: tender hearted: which is opposed to a being hard hearted to them that are in distress, and close at hand to the needy; to cruelty and severity to such who are subject to them, or have injured them; and to a rigid and censorious spirit to them that are fallen: forgiving one another, even as God for Christ's sake hath forgiven you; whatever offences are given, or injuries done by the saints one to another, and so far as they are committed against them, they should forgive, and should pray to God for one another, that he would manifest his forgiveness of them, as committed against him; and this should be done in like manner as God forgives in Christ, and for his sake; that is, fully and freely, and from their hearts; and so as to forget the offences, and not to upbraid them with them hereafter; yea, they should forgive them before they repent, and without asking for it, and that for Christ's sake, and because they are members of his: the Complutensian edition reads, "even as Christ hath forgiven us": the Arabic version also reads us, and so some copies: the words may be rendered, "giving freely to one another, even as God in Christ has given freely to you"; saints should give freely to one another, for outward support, where it is needful; and should impart spiritual gifts and experience for inward comfort, where it is wanted, and as they have ability; and that from this consideration, that all they have, whether in temporals or spirituals, is freely given by God in Christ, and for his sake; with whom he freely gives them all things; in whom he has given them grace, and blessed them with all spiritual blessings; as peace, pardon, righteousness, and eternal life. Next: Ephesians Chapter 5

No doubt, if any one is unwilling to follow the Gospel itself, it is in his power [to reject it], but it is not expedient. For it is in man's power to disobey God, and to forfeit what is good; but [such conduct] brings no small amount of injury and mischief. And on this account Paul says, "All things are lawful to me, but all things are not expedient;" referring both to the liberty of man, in which respect "all things are lawful," God exercising no compulsion in regard to him; and [by the expression] "not expedient" pointing out that we "should not use our liberty as a cloak of maliciousness, for this is not expedient. And again he says, "Speak ye every man truth with his neighbour." And, "Let no corrupt communication proceed out of your mouth, neither filthiness, nor foolish talking, nor scurrility, which are not convenient, but rather giving of thanks." And, "For ye were sometimes darkness, but now are ye light in the Lord; walk honestly as children of the light, not in rioting and drunkenness, not in chambering and wantonness, not in anger and jealousy. And such were some of you; but ye have been washed, but ye have been sanctified in the name of our Lord." If then it were not in our power to do or not to do these things, what reason had the apostle, and much more the Lord Himself, to give us counsel to do some things, and to abstain from others? But because man is possessed of free will from the beginning, and God is possessed of free will, in whose likeness man was created, advice is always given to him to keep fast the good, which thing is done by means of obedience to God.

From filthy speaking we ourselves must entirely abstain, and stop the mouths of those who practise it by stern looks and averting the face, and by what we call making a mock of one: often also by a harsher mode of speech. "For what proceedeth out of the mouth," He says, "defileth a man,"-shows him to be unclean, and heathenish, and untrained, and licentious, and not select, and proper, and honourable, and temperate. And as a similar rule holds with regard to hearing and seeing in the case of what is obscene, the divine Instructor, following the same course with both, arrays those children who are engaged in the struggle in words of modesty, as ear-guards, so that the pulsation of fornication may not penetrate to the bruising of the soul; and He directs the eyes to the sight of what is honourable, saying that it is better to make a slip with the feet than with the eyes. This filthy speaking the apostle beats off, saying, "Let no corrupt communication proceed out of your mouth, but what is good." And again, "As becometh saints, let not filthiness be named among you, nor foolish talking, nor jesting, which things are not seemly, but rather giving of thanks." And if "he that calls his brother a fool be in danger of the judgment," what shall we pronounce regarding him who speaks what is foolish? Is it not written respecting such: "Whosoever shall speak an idle word, shall give an account to the Lord in the day of judgment?" And again, "By thy speech thou shalt be justified," He says, "and by thy speech thou shalt be condemned." What, then, are the salutary ear-guards, and what the regulations for slippery eyes? Conversations with the righteous, preoccupying and forearming the ears against those that would lead away from the truth.

This has been done, although our mind and intention had been already plainly declared to the brethren, and to the whole of the people in this place, when, having received letters lately from both parties, we read your letters, and intimated your ordination to the episcopate, in the ears of every one. Moreover, remembering the common honour, and having respect for the sacerdotal gravity and sanctity, we repudiated those things which from the other party had been heaped together with bitter virulence into a document transmitted to us; alike considering and weighing, that in so great and so religious an assembly of brethren, in which God's priests were sitting together, and His altar was set, they ought neither to be read nor to be heard. For those things should not easily be put forward, nor carelessly and rudely published, which may move a scandal by means of a quarrelsome pen in the minds of the hearers, and confuse brethren, who are placed far apart and dwelling across the sea, with uncertain opinions. Let those beware, who, obeying either their own rage or lust, and unmindful of the divine law and holiness, rejoice to throw abroad in the meantime things which they cannot prove; and although they may not be successful in destroying and ruining innocence, are satisfied with scattering stains upon it with lying reports and false rumours. Assuredly, we should exert ourselves, as it is fitting for prelates and priests to do, that such things, when they are written by any, should be repudiated as far as we are concerned. For otherwise, what will become of that which we learn and which we declare to be laid down in Scripture: "Keep thy tongue from evil, and thy lips from speaking guile? " And elsewhere: "Thy mouth abounded in malice, and thy tongue embraced deceit. Thou satest and spakest against thy brother, and slanderedst thine own mother's son." Also whist the apostle says: "Let no corrupt communication proceed from thy mouth, but that which is good to the edifying of faith, that it may minister grace unto the hearers." Further, we show what the right course of conduct to pursue is, if, when such things are written by the calumnious temerity of some, we do not allow them to be read among us: and therefore, dearest brother, when such letters came to me against you, even though they were the letters of your co-presbyter sitting with you, as they breathed a tone of religious simplicity, and did not echo with any barkings of curses and revilings, I ordered them to be read to the clergy and the people.

That we must not curse. In Exodus: "Thou shalt not curse nor speak ill of the ruler of thy people." Also in the thirty-third Psalm: "Who is the man who desires life, and loveth to see good days? Restrain thy tongue from evil, and thy lips that they speak no guile." Of this same thing in Leviticus: "And the Lord spoke to Moses, saying, Bring forth him who hath cursed abroad outside the camp; and all who heard him shall place their hands upon his head, and all the assembly of the children of Israel shall stone him." Of this same thing in Paul's Epistle to the Ephesians: "Let no evil discourse proceed out of your mouth, but that which is good for the edification of faith, that it may give grace to the hearers." Of this same thing to the Romans: "Blessing, and not cursing." Of this same thing in the Gospel according to Matthew: "He who shall say to his brother, Thou fool! shall be liable to the Gehenna of fire." Of this same matter, according to the same Matthew: "But I say unto you, That every idle word which men shall speak, they shall give account for it in the day of judgment. For by thy words thou shalt be justified, and by thy words thou shalt be condemned."

And be ye kind one to another, tender-hearted, forgiving one another, even as God in Christ hath forgiven you."

What is "corrupt speech"? That which is said elsewhere to be also "idle, backbiting, filthy communication, jesting, foolish talking." See ye how he is cutting up the very roots of anger? Lying, theft, unseasonable conversation. The words, however, "Let him steal no more," he does not say so much excusing them, as to pacify the injured parties, and to recommend them to be content, if they never suffer the like again. And well too does he give advice concerning conversation; inasmuch as we shall pay the penalty, not for our deeds only, but also for our words. "But such as is good," he proceeds, "for edifying, as the need may be, that it may give grace to them that hear." That is to say, What edifies thy neighbor, that only speak, not a word more. For to this end God gave thee a mouth and a tongue, that thou mightest give thanks to Him, that thou mightest build up thy neighbor. So that if thou destroy that building, better were it to be silent, and never to speak at all. For indeed the hands of the workmen, if instead of raising the walls, they should learn to pull them down, would justly deserve to be cut off. For so also saith the Psalmist; "The Lord shall cut off all flattering lips." (Ps. xii. 3.) The mouth,-this is the cause of all evil; or rather not the mouth, but they that make an evil use of it. From thence proceed insults, revilings, blasphemies, incentives to lusts, murders, adulteries, thefts, all have their origin from this. And how, you will say, do murders? Because from insult thou wilt go on to anger, from anger to blows, from blows to murder. And how, again, adultery? "Such a woman," one will say, "loves thee, she said something nice about thee." This at once unstrings thy firmness, and thus are thy passions kindled within thee. Therefore Paul said, "such as is good." Since then there is so vast a flow of words, he with good reason speaks indefinitely, charging us to use expressions of that kind, and giving us a pattern of communication. What then is this? By saying, "for edifying," either he means this, that he who hears thee may be grateful to thee: as, for instance, a brother has committed fornication; do not make a display of the offense, nor revel in it; thou wilt be doing no good to him that hears thee; rather, it is likely, thou wilt hurt him, by giving him a stimulus. Whereas, advise him what to do, and thou art conferring on him a great obligation. Discipline him how to keep silence, teach him to revile no man, and thou hast taught him his best lesson, thou wilt have conferred upon him the highest obligation. Discourse with him on contrition, on piety, on almsgiving; all these things will soften his soul, for all these things he will own his obligation. Whereas by exciting his laughter, or by filthy communication, thou wilt rather be inflaming him. Applaud the wickedness, and thou wilt overturn and ruin him. Or else he means thus, "that it may make them, the hearers, full of grace." For as sweet ointment gives grace to them that partake of it, so also does good speech. Hence it was moreover that one said, "Thy name is as ointment poured forth." (Cant. i. 3.) It caused them to exhale that sweet perfume. Thou seest that what he continually recommends, he is saying now also, charging every one according to his several ability to edify his neighbors. Thou then that givest such advice to others, how much more to thyself!

A good word is one that serves to build upon the occasion, communicating grace to the hearers because it teaches them to pursue virtues and shun vices. An evil word is one that prompts them to sin and rather drives them headlong into disaster.… Whenever we say what is not in season or inappropriate for the context, or that which does not contribute to the good of the hearers, an evil word proceeds from our mouth.… Even if we do no direct harm, yet we are not thereby building up. We shall pay the penalty of an evil word.

To the servant of God, all things appear to have some aspect of good. This does not stain his purity in any respect. What use is it to have a clean life and a foul mouth? The Lord says that everyone will be justified or condemned by his own words. One who speaks ill cannot be thought to live well. Many vices are implied in speaking ill of another, whether this means talking basely or disparaging the good of another or telling deceitful tales or lies. All these are repugnant. But good and sober reports are gratifying to those who hear them. They set an example. God is glorified in such words, which build up faith in Christ.

A hermit said, ‘A monk ought not to listen to disparagement; he ought not to be disparaging, and he ought not to be scornful.’

Rotten he calls the idle word: senseless and inappropriate, such as jesting and empty talk. But even more rotten and, so to speak, foul-smelling is obscene speech, abuse, and slander. For we shall give account not only for deeds, but also for words. That is, let us speak what edifies our neighbor, what is needful for the present necessity, and not untimely and useless, so that the listeners may remain grateful to us. For if we speak what is profitable to the soul, then the listeners, as having received benefit, will be grateful. Or: so that your word, he says, may make them graced. For just as myrrh imparts grace to those who receive it, so too does a word profitable to the soul. Do you see how Paul, whatever he always urges, now also asks of us: that we edify our neighbor, that is, ourselves? For he who counsels what is profitable to the soul of another certainly does it for himself much sooner.

When he states Let no evil speech proceed from your mouth he begins to discuss what the old man does in relation to other men. He makes two points: First, he prohibits the old and encourages the new. Secondly, he provides an example for imitation at the beginning of Chapter Five (5:1). A person may be wrongly disposed toward his neighbor in two ways. In one way, he may hurt him through evil words; in another, he may harm him through bad example. First he forbids the former, secondly the latter (4:30). The first of these also has two sections: First, he bans the old. Secondly, he urges them toward the new (4:29b). A word from the mouth exteriorizes or expresses whatever is on the mind since spoken words are signs of what occurs in the soul. A good word is one which indicates good interior dispositions, while an evil word externalizes evil dispositions. Man should possess a threefold inner relationship; namely, to himself, that all his powers are subject to reason; to God, so that his reason submits to him; and to his fellow man when he loves him as himself. Hence a word is evil when it shows that a man is not properly related within himself. This is the false word by which he means one thing and says another; futile and vain talk also belong to this category. Again, there are wicked words which indicate that a man is not related properly to God, such as perjury, blasphemy and the like. Finally, there is also evil talk which is against one's neighbor, such as injurious, deceitful, and fraudulent words. Therefore does he say Let no evil speech proceed from your mouth. "No" is equivalent to "none." "Keep yourselves therefore from murmuring which profiteth nothing, and refrain your tongue from detraction: for an obscure speech shall not go for nought" (Wis. 1:11). For God will certainly not forget any thought, "and no word can hide itself from him" as Ecclesiasticus 42 (20) remarks. "But now put away also any anger, indignation, malice, blasphemy, or filthy speech out of your mouth" (Col. 3:8). With "that which is good" he encourages them on toward newness because a good word, spoken at the right time and place, is blessed. "A word in due time is best" (Prov. 15:23). "If any man speak, let him speak as the words of God" (1 Pet. 4:11). And what for? He adds to the edification of faith in order, that is, for faith to be strengthened in the hearts of the weak: "Let all things be done to edification" (1 Cor. 14:26). If it may administer grace to the hearers such a word is proven good and it is profitable. For frequently a man repents and is disposed for grace from hearing a good sermon and through the power it conveys. "While Peter was yet speaking these words, the Holy Spirit fell on all them that heard the word" (Ac. 10:44). Our Lord spoke in this fashion; Luke 4 (22) recounts: "They wondered at the words of grace that proceeded from his mouth." "The words of the mouth of a wise man are grace" (Eccl. 10:12).

The apostle exhorts them to walk worthy of their vocation, and to live in peace and unity, Eph 4:1-6. Shows that God has distributed a variety of gifts, and instituted a variety of offices in his Church, for the building up and perfecting of the body of Christ, Eph 4:7-13. Teaches them the necessity of being well instructed and steady in Divine things, Eph 4:14. Teaches how the body or Church of Christ is constituted, Eph 4:15, Eph 4:16. Warns them against acting like the Gentiles, of whose conduct he gives a lamentable description, Eph 4:17-19. Points out how they had been changed, in consequence of their conversion to Christianity, Eph 4:20, Eph 4:21. Gives various exhortations relative to the purification of their minds, their conduct to each other, and to the poor, Eph 4:22-28. Shows them that their conversation should be chaste and holy, that they might not grieve the Spirit of God; that they should avoid all bad tempers, be kindly affectioned one to another, and be of a forgiving spirit, Eph 4:29-32.

Let no corrupt communication - Πας λογος σαπρος. Kypke observes that λογος σαπρος signifies a useless, putrid, unsavory, and obscene word or conversation. 1. Useless, particularly that which has been rendered so by old age and corruption. 2. Putrid, impure; so Aristophanes in Lysistrat., p. 859, calls a bad woman σαπρα: εμοι συ λουτρον, ω σαπρα· Tune, Spurca! balneum mihi parabis? 3. Calumnious, or reproachful; whatever has a tendency to injure the name, fame, or interest of another. In short, it appears to mean any word or thing obscene, any thing that injures virtue, countenances vice, or scoffs at religion. In the parallel place, Col 4:6, the apostle exhorts that our speech may be seasoned with salt, to preserve it from putrefaction. See Kypke and Macknight. But that which is good to the use of edifying - To be good for a thing is a Graecism, as well as an Anglicism, for, to be fit, proper, suitable, etc.; so Achilles Tatius, lib. iv. p. 231: Αγαθον εις φιλιαν οιδα σε· I know thee to be good (formed) for friendship. And Appian, de Bell. Hisp., p. 439, terms both the Scipios, Ανδρας ες παντα αγαθους γενομενους, men who were good (suitable) for all things. And also Lucian, in Toxari, p. 53: Ου μονον αρα τοξευειν αγαθοι ησαν Σκυθαι· The Scythians were not good (expert) in archery only. See Kypke, from whom I quote. That it may minister grace - Ἱνα δῳ χαριν. This may be understood thus: 1. Let your conversation be pure, wise, and holy, that it may he the means of conveying grace, or Divine influences, to them that hear. 2. Let it be such as to be grateful or acceptable to the hearers. This is the meaning of Ἱνα δῳ χαριν in some of the most correct Greek writers. Never wound modesty, truth, or religion with your discourse; endeavor to edify those with whom you converse; and if possible, speak so as to please them.

EXHORTATIONS TO CHRISTIAN DUTIES RESTING ON OUR CHRISTIAN PRIVILEGES, AS UNITED IN ONE BODY, THOUGH VARYING IN THE GRACES GIVEN TO THE SEVERAL MEMBERS, THAT WE MAY COME UNTO A PERFECT MAN IN CHRIST. (Eph. 4:1-32) Translate, according to the Greek order, "I beseech you, therefore (seeing that such is your calling of grace, the first through third chapters) I the prisoner in the Lord (that is, imprisoned in the Lord's cause)." What the world counted ignominy, he counts the highest honor, and he glories in his bonds for Christ, more than a king in his diadem [THEODORET]. His bonds, too, are an argument which should enforce his exhortation. vocation--Translate, "calling" to accord, as the Greek does, with "called" (Eph 4:4; Eph 1:18; Rom 8:28, Rom 8:30). Col 3:15 similarly grounds Christian duties on our Christian "calling." The exhortations of this part of the Epistle are built on the conscious enjoyment of the privileges mentioned in the former part. Compare Eph 4:32, with Eph 1:7; Eph 5:1 with Eph 1:5; Eph 4:30, with Eph 1:13; Eph 5:15, with Eph 1:8.

corrupt--literally, "insipid," without "the salt of grace" (Col 4:6), so worthless and then becoming corrupt: included in "foolish talking" (Eph 5:4). Its opposite is "that which is good to edifying." communication--language. that which, &c.--Greek, "whatever is good." use of edifying--literally, "for edifying of the need," that is, for edifying where it is needed. Seasonably edifying; according as the occasion and present needs of the hearers require, now censure, at another time consolation. Even words good in themselves must be introduced seasonably lest by our fault they prove injurious instead of useful. TRENCH explains, Not vague generalities, which would suit a thousand other cases equally well, and probably equally ill: our words should be as nails fastened in a sure place, words suiting the present time and the present person, being "for the edifying of the occasion" (Col 4:6). minister--Greek, "give." The word spoken "gives grace to the hearers" when God uses it as His instrument for that purpose.