Exegetical and Hermeneutical Commentary of Ephesians 4:29
Let no corrupt communication proceed out of your mouth, but that which is good to the use of edifying, that it may minister grace unto the hearers.
29. no corrupt communication ] Or, better, speech, as R.V. Another moral inference from membership in Christ.
“ Corrupt ” : lit., “ rotten, putrid.” The Latin versions render simply sermo malus, and the Gr. adjective may (by usage) bear this merely general reference to “evil” of any sort; worthlessness, uselessness, as well as impurity. But we recommend the narrower reference, as certainly more native to the word, and as extremely likely priori, in view of the moral pollution of common conversation in heathen society.
the use of edifying ] Lit., “ for edifying of the need,” i.e., as R. V. well paraphrases, for edifying as the need may be. The thought of the spiritual influence of one “living stone,” and one “limb of Christ’s body,” upon another, so largely illustrated in previous passages, is still present. See Eph 2:21, Eph 4:16, and notes.
minister grace ] Lit., give grace, instrumentally.
Bp Burnet says that he had never been in the company of his master, Abp Leighton, without receiving spiritual benefit.
Fuente: The Cambridge Bible for Schools and Colleges
Let no corrupt communication proceed – see the notes on 1Co 15:33. The word rendered corrupt ( sapros) means bad, decayed, rotten, and is applied to putrid vegetable or animal substances. Then it is applied to a tree that is of a useless character, that produces no good fruit; Mat 7:17. Then it is used in a moral sense, as our word corrupt is, to denote that which is depraved, evil. contaminating, and may denote here anything that is obscene, offensive, or that tends to corrupt others. The importance of this admonition will be appreciated when it is remembered:
(1) That such obscene and filthy conversation prevailed everywhere, and does still among the pagan. So general is this, that at almost every missionary station it has been found that the common conversation is so corrupt and defiling that missionaries have felt it necessary to send their children home to be educated, in order to secure them from the contaminating influence of those around them.
(2) Those who have had the misfortune to be familiar with the common conversation of the lower classes in any community, and especially with the conversation of young men, will see the importance of this admonition. Scarcely anything can be conceived more corrupt or corrupting, than that which often prevails among young men – and even young men in the academies and colleges of this land,
(3) Its importance will be seen from the influence of such corrupt communications. The passage of an impure thought through the mind leaves pollution behind it; the expression of such a thought deepens the pollution on the soul, and corrupts others. It is like retaining an offensive carcase above ground, to pollute the air, and to diffuse pestilence and death, which should at once be buried out of sight. A Christian should be pure in his conversation. His Master was pure. His God is pure. The heaven to which he goes is pure. The religion which he professes is pure. Never should he indulge himself in an obscene allusion: never should he retail anecdotes of an obscene character, or smile when they are retailed by others. Never should he indulge in a jest having a double meaning; never should be listen to a song of this character. If those with whom he associates have not sufficient respect for themselves and him to abstain from such corrupt and corrupting allusions, he should at once leave them.
But that which is good to the use of edifying – Margin, to edify profitably. Greek, to useful edification: that is, adapted to instruct, counsel, and comfort others; to promote their intelligence anti purity. Speech is an invaluable gift; a blessing of inestimable worth. We may so speak as always to do good to others. We may give them some information which they have not; impart some consolation which they need; elicit some truth by friendly discussion which we did not know before, or recall by friendly admonition those who are in danger of going astray. He who talks for the mere sake of talking will say many foolish things; he whose great aim in life is to benefit others, will not be likely to say that which he will have occasion to regret; compare Mat 12:36; Ecc 5:2; Pro 10:19; Jam 1:19.
Fuente: Albert Barnes’ Notes on the Bible
Eph 4:29
Let no corrupt communication proceed out of your mouth.
Conversation
Well might the holy Bishop of Mona add to these words, Preserve me, O God, from a vain conversation. For this is no isolated passage (see Psa 141:3; Eph 5:4; Pro 10:19; Mat 12:36-37; Jam 3:8). How is it, then, that in that which is of all most dangerous we are least guarded? No doubt one cause of this carelessness is the difficulty of the work; but another is disbelief in its necessity. We cannot bring ourselves to believe that words are acts. To witness a good confession saves.
I. Words are acts in two ways.
1. They are results: the completion and effect of certain passions and states of feeling. When a passionate man has spoken out he is relieved; he has fulfilled his anger; and in this way words manifest a man. Being outward, they come forth, and show what was inward.
2. Words are acts, as being causes of something beyond. Effects of passion, they produce passion. They quiver on through the air; endlessly waking up harmony or discord, in regions and in generations yet unknown.
II. Rules for the improvement of conversation.
1. To learn silence, the best security. By this means persons would constantly be saved form unintentionally joining in what they really disapprove. By this also they would learn to govern their tongue. By this too they would find time for thought, and would escape vanity and unreality.
2. That they may not be gloomy and unsocial, yea, and may have the privilege of doing something more for society than merely abstaining from its faults, persons can frequently turn a conversation to objects of real interest; to higher and more improving topics.
3. But when we have once launched into conversation, we must double the guard at the gate of our mouth. We must watch that nothing be said for our own glory, nothing to the disrepute of our neighbour, nothing light or unbecoming a strict profession of religion; and, should religious conversation commence, let us not join in it, unless prudently to correct some great misstatements, and unless it be seasonable, i.e., when men are like to be the better for it. Not in promiscuous company; not mixed with sports, hurry, business, or with drink. And take we heed that we join a good life to our religious conversation; and never contradict our tongue by our deeds. (W. E. Heygate, M. A.)
Bad results of corrupt communications
Can we not all remember some wrong and foolish saying of our elders, which has done us harm for life? some idle tale, or joke, some passionate or irreverent word? And if we can remember some, how many have we not forgotten? Were we uninfluenced by all those foolish praises, with which men and women poison the young? Were we unhurt by all that was said of a fine spirit, or of its being manly to give blow for blow? Did we never drink in, to our injury, the worldly conversation which was not meant for our ears; conversation implying that success is the great object of life; that this world is everything; or the admiration bestowed upon the covetous and hard and irreligious, because they were noble in rank, or successful, or clever, or agreeable? Alas! sinned against, and sinning, one generation of men defiles another by its words. And words are not only acts going forward, marring Gods glory, and injuring souls; but acts affecting ourselves, turning back upon the speaker. It is wonderful how we persuade ourselves by our own words; work ourselves up; talk ourselves into anger and vanity. How often have we not thought it necessary to support one extreme statement by another until we have gone beyond the limits of moderation and of truth! How often have we not begun with mild reproof, and gone on into indignation and anger! This, indeed, is one secret of the warmth and power of great speakers. What they say carries them on farther and farther, step by step, until they get beyond themselves in zeal, fire of spirit, and high principles, so that we admire them as beings above ourselves, when all the while they are equally above themselves also, unnatural and unreal. Thus we elate ourselves, or depress ourselves: we exasperate ourselves; flatter ourselves into vanity; deceive ourselves, by our words. If a man wishes to check his evil tendencies, let him not discourse of them, except in confession, or confidential intercourse; nor be led into discourse by them. (W. E. Heygate, M. A.)
Gentlemen here
An American general was standing with his back to the fire, when a young subaltern came in, and having looked round the room, said, Oh! there are no ladies here. Ive such a capital story to tell you, Im glad to see there are no ladies.—No, said the general, in a moment, no, sir, there are Gentlemen. (Colonel Everitt.)
Bury your own corruption
Corruption should always be covered and buried. If you speak it out, let it be in groans of self-loathing to God, that it may wither and die under the breath of His holiness. The root that is allowed to put forth leaf and branch, strengthens itself thereby. If you desire a root to die, suffer it not to put forth its life. Suppress, and persist in suppressing the manifestation of its life, and in due time, it will have no life to manifest. It will be a dead root. You cannot, therefore, over-estimate the wisdom of the apostles counsel, Let no corrupt communication proceed out of your mouth. To talk of corruption is to diffuse it from soul to soul. Let your tongue be sacred to that which is innocent, beautiful, and good. Why should you not rather have a multitude of friends, in the judgment, who shall honour and bless you for the good which you did them by your tongue? For the grace which you minister to them by your tongue now, they will minister to you their love in eternity. And in eternal life, he will be richest and happiest who is loved most. (John Pulsford.)
The advantages of good discourse
I. A prohibition. Under the forbidden head we are to rank all profane, irreligious, or immodest discourses. Another sort of discourses I would here mention as forbidden by the apostle, are such as are injurious to our neighbour.
II. A positive direction. The subjects that should employ our conversation, we are told, are such as are good to the use of edifying, and which may minister grace to the hearers.
III. An exhortation.
1. I know nothing can be more justly charged with that visible decay of true zeal and piety we observe and lament in the world, than the disuse of serious and instructive discourse in conversation. It is a very great, and, in its consequences, a very fatal point gained by the libertine, when he could not prevail on men of virtue and sobriety wholly to give up their religion, yet to persuade them to confine it to the temple or the closet; to limit it to set times, to certain and those narrow bounds out of which it should be improper and ridiculous, for when once men had banished religion from so large a share of their time as is taken up in conversation, the more solemn returns of it not only grew burdensome and disaffecting from the intermission; but the vicious and profane liberties, which assumed its place in discourse, left such a stain on the minds of men, as indisposed them for the good effects of our public assemblies; and by degrees introduced in some a total disregard of all religion, and in many debased the remains of it with such a mixture of vicious habits and principles, as rendered it no better than a superficial pretence, unacceptable to God, and ineffectual to the great ends proposed in the gospel.
2. To which let me here add, that if religion were restored to its proper share in our conversations, that secret confidence of the sinner that others are as wicked as himself, though better concealed, and which perhaps is the greatest support to infidelity, would be entirely taken off.
3. Let us remember, that God is present in all our assemblies, that He remarks and treasures up against the day of our account every word and expression, and every circumstance of our behaviour in them.
4. And lastly, let it not be thought that religion is too barren or too melancholy a subject for the entertainment of a Christian. (J. Rogers, D. D.)
A rule for conversation
The abuses of speech and the faults committed in conversation are numerous.
1. Our discourse ought at all times to be free from profaneness, from speaking contemptuously of God and religion, from ridiculing things serious and sacred, from excusing, praising, and encouraging vice and immorality.
2. Another fault from which our conversation ought to be free, is immodest language.
3. In conversation, swearing is to be avoided, under which may be included curses and imprecations on ourselves and others.
4. In our conversation, lying is to be avoided, that is, an endeavour to deceive others, by making them to believe that to be true which we know or think to be false.
5. Our speech ought also to be free from railing and abusive language.
6. Our conversation should be free from slander and defamation.
7. Another defect in conversation consists in a compliance with the faults of others.
8. Another defect in conversation is to confine it to discourses which are vain, trifling, and altogether unprofitable.
9. Another fault from which our speech ought to be free, is ill-nature and pride, and that arrogance, positiveness, vain boasting, and rude contradiction which flow from these bad dispositions.
10. Another fault in conversation is garrulity, or that talkative humour which engrosses all the discourse to itself.
11. Another fault to be shunned is flattery, a fault by which we abase ourselves, and do hurt to those whose conceit and self-love we soothe and increase.
12. Another fault, in some respects like that before mentioned, is a perfidious insincerity, making great professions of esteem and friendship to persons whom we value not, and never intend to serve.
13. Lastly, there is a thing called banter and ridicule, which enters much into some conversations, and which whosoever shall condemn, runs the risk of provoking a malicious sort of people.
Let us consider, then, what are the proper subjects of our discourse.
1. There are many subjects which relate not directly to virtue and piety, and yet deserve not to be called trifles, subjects taken from our own affairs, from the common occurrences of life, from the various studies and employments which make the honest and innocent occupations of men.
2. There is moral and religious discourse which certainly agrees with the spirit of Christianity, but which the world generally dislikes and avoids as dull and unfashionable. (J. Jortin, D. D.)
Unprofitable speech
Madame Antoinette Sterling, when asked to go on the operatic stage, replied, I cannot. I stand by every word I utter when I sing, and I feel I must to the death. It is not alone song with me–melodious sounds; it is the lesson inculcated: hope in the future, bright joys to come, the mercy of an all-wise God. I would not sing a wicked or a frivolous word before an audience for anything on earth. (Francis Hay.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 29. Let no corrupt communication] . Kypke observes that signifies a useless, putrid, unsavoury, 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 . 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, c. so Achilles Tatius, lib. iv. p. 231: . I know thee to be good (formed) for friendship. And Appian, de Bell. Hisp., p. 439, terms both the Scipios, , men who were good (suitable) for all things. And also Lucian, in Toxari, p. 53: . The Scythians were not good (expert) in archery only. See Kypke, from whom I quote.
That it may minister grace] . 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 in some of the most correct Greek writers. Never wound modesty, truth, or religion with your discourse; endeavour to edify those with whom you converse; and if possible, speak so as to please them.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Let no corrupt communication; unprofitable, unsavoury, not seasoned with the salt of prudence, Col 4:6; see Mar 9:50.
To the use of edifying; Gr. to the edification of use, by an hypallage, for, to the use of edifying, as our translators render it, implying, that the great use of speech is to edify those with whom we converse. But the same word translated use, signifies likewise profit, and necessity, and, by a Hebraism, this (as the latter substantive) may be instead of an adjective, and the words translated, to useful, or profitable, edifying, or, (according to the marginal reading), to edify profitably, with little difference of sense from the former: or, to necessary edifying; and then it respects the condition and necessities of the hearers, to which our discourse must be suited by way of instruction, reprehension, exhortation, or consolation, as their case requires.
That it may minister grace to the hearers; by which some grace may be communicated to or increased in them, by instruction, reprehension, exhortation, &c.
Fuente: English Annotations on the Holy Bible by Matthew Poole
29. corruptliterally,”insipid,” without “the salt of grace” (Col4:6), so worthless and then becoming corrupt:included in “foolish talking” (Eph5:4). Its opposite is “that which is good to edifying.”
communicationlanguage.
that which, c.Greek,“whatever is good.”
use of edifyingliterally,”for edifying of the need,” that is, for edifying whereit is needed. Seasonably edifying according as the occasion andpresent needs of the hearers require, now censure, at another timeconsolation. Even words good in themselves must be introducedseasonably lest by our fault they prove injurious instead of useful.TRENCH explains, Not vaguegeneralities, which would suit a thousand other cases equally well,and probably equally ill: our words should be as nails fastened in asure place, words suiting the present time and the present person,being “for the edifying of the occasion” (Col4:6).
ministerGreek,“give.” The word spoken “gives grace to the hearers”when God uses it as His instrument for that purpose.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Let no corrupt communication proceed out of your mouth,…. As unsavoury speech, foolish talking, light and frothy language, that which is filthy, unprofitable, noxious, and nauseous, and all that is sinful; such as profane oaths, curses, and imprecations, unchaste words, angry ones, proud, haughty, and arrogant expressions, lies, perjury, c. which may be called corrupt, because such communication springs from a corrupt heart is an evidence of the corruption of it; the subject matter of it is corrupt; and it conveys corruption to others, it corrupts good manners; and is the cause of men’s going down to the pit of corruption: wherefore a restraint should be laid upon the lips of men; men have not a right to say what they please; good men will be cautious what they say, otherwise their religion is in vain; and conscious of their own weakness, they will pray to God to set a watch before their mouth, and to keep the door of their lips, and not suffer anything to come out,
but that which is good for the use of edifying: or “for edification”, as the Syriac version renders it; the Arabic version reads, “for the edification of all”; that is, that hear; and the Vulgate Latin version and Claromontane exemplar, “for the edification of faith”: for the building up of saints on their most holy faith, and for the encouragement and increase of the grace of faith: in the Greek text it is literally, “for the edification of use”; for useful edification, or what is useful for edification; and is suited to the present want or opportunity, as the word is by some rendered: and that must be “good”, which answers such an end; meaning not that the language should be formally and grammatically good, though to speak with propriety is useful and serviceable, and tends the more to instruction and edification; but that which is materially good, or the subject of it is good; that which is true, pure, pleasant, and profitable:
that it may minister grace unto the hearers; may be grateful and acceptable to them, or may minister the grace of God to them; that is, the doctrine of grace, the Gospel of the grace of God; and be a means of conveying the principle of grace into the hearts of the hearers, and of drawing it forth into exercise where it is; and such speech or communication which springs from a gracious heart, and from a principle of grace in the heart, and is upon the subject of the grace of God, is most likely to be thus useful and edifying: agreeably to all this are some sayings of the Jews h,
“says R. Joshua ben Levi, for ever let not a man suffer any thing , “that is filthy”, or unseemly, to proceed out of his mouth; says R. Ishmael, for ever let a man discourse , “in a pure language”;”
not corrupt.
h T. Bab. Pesachim, fol. 3. 1.
Fuente: John Gill’s Exposition of the Entire Bible
Corrupt (). Rotten, putrid, like fruit (Mt 7:17f.), fish (Mt 13:48), here the opposite of (good).
For edifying as the need may be ( ). “For the build-up of the need,” “for supplying help when there is need.” Let no other words come out.
That it may give ( ). For this elliptical use of see on 5:33.
Fuente: Robertson’s Word Pictures in the New Testament
Corrupt [] . See on Luk 6:43, and Col 4:6.
That which is good [ ] . Lit., if any is good. Discourse that is good, whatever it be.
To the use of edifying [ ] . Lit., for the building up of the need. Rev., edifying as the need may be. Compare 1Th 5:11, 14.
Fuente: Vincent’s Word Studies in the New Testament
1) “Let no corrupt communication proceed out of your mouth” (pas logos ek tou stomatos humon me ekporeuestho) “Let not a corrupt word come out of your mouth (intentionally) or of your own accord.” The term “sopros” rendered “corrupt” means rotten, obnoxious, like rotten fruit or decaying fish, foul language, Eph 5:4; Col 3:8; Col 4:6.
2) “But that which is good” (alla ei tis agathos) “But what is good, proper, or ideal,” Col 4:6; Pro 25:11.
3) “To the use of edifying” (pros oikodomen tes chreis) “To improvement or building up to provide for a need.” But use communication, language, suitable and serviceable of practical value to Christian influence, 1Th 5:11; Col 3:16.
4) “That it may minister grace unto the hearer (hina do charin tois akouousin) “In order that it (good works) or communication may give grace to those who hear,” or render help, benefit, favor, or gracious kindness in service, 2Co 1:15; 2Co 8:6; Jas 4:6; 1Pe 5:5; Pro 16:7.
SPEECH INGREDIENTS
The first ingredient in conversation is truth; the next, good sense; the third, good humor; and the fourth, wit.
–W. Temple
Fuente: Garner-Howes Baptist Commentary
29. No filthy speech. He first forbids believers to use any filthy language, including under this name all those expressions which are wont to be employed for the purpose of inflaming lust. Not satisfied with the removal of the vice, he enjoins them to frame their discourse for edification. In another Epistle he says, “Let your speech be seasoned with salt.” (Col 4:6.) Here a different phrase is employed, if any (speech) be good to the use of edifying, which means simply, if it be useful. The genitive, of use, may no doubt be viewed, according to the Hebrew idiom, as put for an adjective, so that for the edification of use ( πρὸς οἰκοδομὴν τὢς χρείας) may mean for useful edification; but when I consider how frequently, and in how extensive a meaning, the metaphor of edifying occurs in Paul’s writings, I prefer the former exposition. The edification of use will thus mean the progress of our edification, for to edify is to carry forward. To explain the manner in which this is done, he adds, that it may impart grace to the hearers, meaning by the word grace, comfort, advice, and everything that aids the salvation of the soul.
Fuente: Calvin’s Complete Commentary
(29) Let no corrupt communication . . .The word rendered corrupt, is a strong word, signifying rotten; used in Mat. 7:17-18, and elsewhere in the literal sense, here alone in the metaphorical. By the corrupt word, probably, here is meant especially the foul word, which is rotten in itself, and spreads rottenness in others.
The use of edifying.This is a mistranslation, by inversion, of a difficult expression, the building up of the needthat is, the supplying by suggestion of good the peculiar need or defect of the hearers spiritual state. Perhaps, as before, the word good may be taken for gracious and full of sympathy, noting by the quick insight of love what each mans need is, and hastening to speak accordingly, so as to give grace or blessing to meet that peculiar need. The same use of the word grace is found in 2Co. 1:15 (that ye might have a second benefit). The same idea is found in 1Th. 3:10, to perfect that which is lacking in your faith.
Here again we have a similar treatment of moral duty. The corrupt word is forbidden, not because it defiles the speakers own soul, and is an offence in the pure eyes of God, but because it is a sin against others, pulling down instead of building them up, and aggravating, instead of supplying, their moral defects. Like the falsehood, and wrath, and dishonesty, forbidden above, it sins against the unity of all in God.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
29. Corrupt Literally, putrid, rotten, as a dead animal or vegetable body: figuratively, any indecent or debasing communication. The “idle word,” (Mat 12:36, where see note,) the “vain words” of Eph 5:6, are worthless talk: this is disgusting language, as ribaldry and filthiness, which some persons think it no sin to use. While all prudery should be avoided, every Christian should disuse all degrading indecency of language.
But Again showing the reverse right.
Edifying Building up in knowledge, virtue, or piety.
Fuente: Whedon’s Commentary on the Old and New Testaments
Of sins against Christian fellowship:
v. 29. Let no corrupt communication proceed out of your mouth, but that which is good to the use of edifying, that it may minister grace unto the hearers.
v. 30. And grieve not the Holy Spirit of God, whereby ye are sealed unto the day of redemption.
v. 31. Let all bitterness, and wrath, and anger, and clamor, and evil speaking be put away from you, with all malice;
v. 32. and be ye kind one to another, tender-hearted, for giving one another, even as God for Christ’s sake hath forgiven you. The apostle here again, as in v. 25, mentions sins of the tongue: Every corrupt speech, out of your mouth let it not proceed; but such as is good for the building up of the need, that it may give grace to the hearers. Christians should not be guilty of such speech, such utterance, such talk as is worthless, bad, rotten, putrid, foul. The inclination to this sin is present also in the Christian, as the Lord says Mat 15:19. But the believers must not permit this inclination to express itself in language of this nature. All their speech should rather have the object of serving their neighbor for good, for the edification applied to his need. As our neighbor stands in need, we should come to his aid with instruction, admonition, consolation, in order that he may be confirmed and furthered in faith and in every good thing. In this may we bring him a benefit, show him a kindness, impart a blessing to him. On the other hand, the apostle warns: And do not grieve the Holy Spirit of God, in whom you were sealed unto the day of redemption. With great solemnity he gives the full name of the third person of the Godhead, for the sin which he is discussing is a very serious matter. The Holy Spirit lives in the hearts of the believers as in His temple, and therefore the Christians should fear to offer Him an insult and thus to drive Him away. Foul talk of every kind is not to be thought of lightly, as a breath that the wind takes away, but it is heard by the Holy Spirit of God, who feels deeply grieved and insulted over such behavior. For in and by the Spirit we are sealed, made certain, of our salvation, and it is His intention that we reach our destination, the redemption of our souls. How can it be possible, then, for us to be so ungrateful as to inflict any insult or sorrow upon this Spirit of our salvation!
St. Paul now goes to the root of the matter when he writes: All bitterness, and wrath, and anger, and clamor, and blasphemy, let it he put away from you, with all malice. It is this condition of the heart that brings out the foul and foolish talk: bitterness, resentfulness, harshness, when a person always walks around with a chip on his shoulder, ready to break forth at the slightest provocation; wrath, the sudden burst of fury, as well as anger, the steady, continued feeling of displeasure toward one’s neighbor which plans vengeance; blasphemy, scolding, maledictions. All these things should be removed from the Christian’s heart, together with all malice, all wickedness, all ill will in general. Paul does not name the climax of the sin whose first steps he describes, he does not speak of actual blows; for he is writing to Christians, who surely will not forget their position as children of God to such an extent as deliberately to indulge in fisticuffs. They will rather, as Paul writes, make it a practice to be kind to one another, show themselves benignant at all times; also tender-hearted, full of fellow-feeling and hearty compassion; forgiving one another, not unwillingly or grudgingly, but graciously and willingly, each one dealing with his neighbor as with himself. And all this with the great love of God and the inexpressible sacrifice of Christ before his eyes: Even as also God in Christ has graciously forgiven you. God’s grace and mercy was manifested in Christ, proved itself in Christ, who by His death accomplished the reconciliation of the world. Just as God in Christ showed us such immeasurable love, so we should show love toward our neighbor; the incomparable love of Christ toward us should be the motive and the strength of our love.
The apostle admonishes the Christians to keep the unity of the Spirit in peace, to serve one another with the gifts received from God, and thus to assist the growth of the Church, with special reference to the gifts of the ministry; he warns them to abstain from the vices of the Gentiles; he exhorts them to put down the old Adam, and to put on the new man with all Christian virtues, all for the promotion of Christian fellowship.
Fuente: The Popular Commentary on the Bible by Kretzmann
Eph 4:29. Let no corrupt communication proceed, &c. This primarily refers to obscene talk; which is, with great propriety, called corrupt, or putrid, as the word , signifies, in direct opposition to that which is seasoned with salt; and is recommended, Col 4:6 as tending to preserve from such putrefaction and rottenness. But that which is good, &c. some read, But if any thing be good to needful edification: as if it were intimated, “that if any useful thought arise, or an occasion may be fitly taken to graft an edifying remark on any thing which passes in conversation, there should be a readiness to improve it; that so every one may furnish out his quota, without unprofitable or disagreeable charms of silence, or the temptation of having recourse to any thing that is ill, to prevent them; which, unfortunately, is but too often the case.”
Fuente: Commentary on the Holy Bible by Thomas Coke
Eph 4:29 . After the three definite exhortations, Eph 4:25-26 ; Eph 4:28 , now follow more general and comprehensive ones.
.] The negation is not to be separated from the verb. With regard to every evil discourse, it is enjoined that it shall not go forth, etc. See Fritzsche, Diss. II. in 2 Cor . p. 24 ff.
] corrupt ; in the ethical sense: worthless ( , Chrysostom), pravus ; opposite: . See, in general, Lobeck, ad Phryn. p. 377 f.; Kypke, II. p. 297 f.
. . .] but if there is any (discourse) good for the edification of the need, sc ., let it proceed from your mouth. On with , (Plat. Rep. vii. p. 522 A, and Stallbaum in loc. ), or infinitive, denoting aptitude or serviceableness for anything, see Kypke, II. p. 298.
does not stand by hypallage for (Beza), but is genitive objecti ; it is the need just present , upon which the edifying (Christianly helpful) influence of the discourse is to act. Rckert and Olshausen take for . Arbitrarily and to the disturbance of the sense, since in fact every one has need of edification, consequently would convey nothing at all characteristic, no modal definition of .
] aim of the . . . ., previously conceived as supplied: in order that it (this discourse) may bestow grace , i.e. benefit, on the hearers , may bring blessing for them. Opposite of such discourses: 2Ti 2:14 . Theodoret ( .), Luther, Calovius, Raphel, Kypke, Zachariae, Michaelis, Koppe, Rosenmller, and others, including Rckert, Meier, Matthies, Baumgarten-Crusius: in order that it may afford pleasure, be agreeable , to the hearers. Comp. also Chrysostom, who compares the discourse to a fragrant ointment. But, apart from the fact that discourses, which are good , cannot always be agreeable (1Co 7:8 ff.), this interpretation is opposed to linguistic usage, according to which always signifies gratificari, to confer a kindness , to show a service of love, or the like (Jas 4:6 ; 1Pe 5:5 ; Exo 3:21 ; Psa 84:12 [11]; Tob 1:13 ; Soph. Aj. 1333; Plat. Legg. iii. p. 702 C; also in the passages adduced by Wetstein and Kypke).
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
29 Let no corrupt communication proceed out of your mouth, but that which is good to the use of edifying, that it may minister grace unto the hearers.
Ver. 29. Let no corrupt communication ] Gr. . Rotten, putrid speech. A metaphor from rotten trees, or stinking flesh, or stinking breath. Shun obscene borborology and filthy speeches.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
29 .] Let every worthless ( , Chr. (in Mey.: not in Hom. h. l.): not so much ‘ filthy ,’ see ch. Eph 5:4 ) saying not come forth from your mouth, but whatever (saying) is good for edification of the (present) need (the is the deficiency : the part which needs , = the defect to be supplied by edification; and so is the regular objective genitive after , which has no article, because it has a more general reference than merely to , which afterwards limits it. The renderings ‘ qu sit opus ’ (Erasm., Peile, al.), ‘ use of edifying ’ (Syr., Beza, E. V.), are manifestly wrong), that it may give grace (minister spiritual benefit: be a means of conveying through you the grace of God. Such, from the context (cf. . . ), must be the meaning, and not ‘ may give pleasure ,’ as Thdrt., Kypke, al.) to them that hear :
Fuente: Henry Alford’s Greek Testament
Eph 4:29 . : let no corrupt speech proceed out of your mouth . , the well-known Hebraistic form, the negative attaching itself to the verb, = “ non-utterance let that be for every corrupt word”. = word , in the sense of a saying, speech or utterance . , lit. rotten or worn out and unfit for use, and then worthless, bad ( e.g. , qualifying trees, fruit, fish as the opposite of , Mat 7:17 ; Mat 12:33 ; Mat 13:48 ; Luk 6:43 , etc.). Here it does not seem to mean filthy , but, as the following clause, , . . ., suggests, bad, profitless, of no good to any one . Some, however, give it the more specific sense, = foul , as including scurrilous and unbecoming utterance (Abb.). : but such as is good for edification of the need . , = but such as, but whatever ; lit. = “but if there is any let it proceed out of your mouth” (Mey.). with or is sufficiently frequent in classical Greek in the sense of suitable, serviceable for something ( e.g. , Plato, Rep. , vii., p. 522 A). The phrase is somewhat difficult to construe. Its difficulty probably accounts for the reading instead of in [476] 1 [477] , etc. It cannot be dealt with by inversion as it is put in the AV, “to the use of edifying”; nor as equivalent to “those who have need” (Rck.); nor as = “as there may be need” (Erasm., qua sit opus ). Neither can it be a gen. of quality, as if = “seasonable edification”. The must have its full value, especially after the anarthrous ; and the is best taken either as the gen. obj. , = “edification applied to the need” (Mey., Alf., Abb.), or the gen. of remote reference (Ell.; cf. Win.-Moult., p. 235), “edification in reference to the need,” i.e. , to the present need. So the Vulg. (am.) gives ad aedificationem opportunitatis . : that it may give grace to the hearers . So the RV. The AV also gives “minister grace unto the hearers”. The other old English versions likewise render , grace , except Tynd., who makes it “that it may have favour,” and Cov., who renders it “that it be gracious to hear”. Not a few (Theod., Luth., Rck., etc.) make it = give pleasure . But usually means favour or benefit , and the phrase expresses the idea of doing a kindness to one (Soph., Ajax. , 1333; Plato, Laws , iii., p. 702 c; Exo 3:21 ; Psa 84:11 ); and in the NT it has this sense with the specific notion of gracious kindness or service ( 2Co 1:15 ; 2Co 8:6 ; Jas 4:6 ; 1Pe 5:5 ). So it is here. The is the subj. , and the clause gives the Christian object of every speech or utterance, viz. , to do good to the hearers, to impart a blessing to them (Ell.). For words with a different result cf. 2Ti 2:14 .
[476] Codex Claromontanus (sc. vi.), a Grco-Latin MS. at Paris, edited by Tischendorf in 1852.
[477] Codex Augiensis (sc. ix.), a Grco-Latin MS., at Trinity College, Cambridge, edited by Scrivener in 1859. Its Greek text is almost identical with that of G, and it is therefore not cited save where it differs from that MS. Its Latin version, f, presents the Vulgate text with some modifications.
Fuente: The Expositors Greek Testament by Robertson
corrupt. Literally putrid.
communication = word. App-121.
out of. App-104.
the . . . edifying. See Revised Version margin Some ancient texts, including the vulgate, read “of the faith”, instead of “to the use”.
minister = give.
grace. App-184.
unto = to.
Fuente: Companion Bible Notes, Appendices and Graphics
29.] Let every worthless ( , Chr. (in Mey.: not in Hom. h. l.): not so much filthy,-see ch. Eph 5:4) saying not come forth from your mouth,-but whatever (saying) is good for edification of the (present) need (the is the deficiency: the part which needs , = the defect to be supplied by edification; and so is the regular objective genitive after , which has no article, because it has a more general reference than merely to , which afterwards limits it. The renderings qu sit opus (Erasm., Peile, al.), use of edifying (Syr., Beza, E. V.), are manifestly wrong), that it may give grace (minister spiritual benefit: be a means of conveying through you the grace of God. Such, from the context (cf. . .), must be the meaning, and not may give pleasure, as Thdrt., Kypke, al.) to them that hear:
Fuente: The Greek Testament
Eph 4:29. , corrupt) Having the savour of oldness [of the old man], Eph 4:22; without grace, insipid, Col 4:6. Its opposite is good.- , let-not proceed) If it be already on the tongue, swallow it again.- ) if any [whatsoever], as often soever: However, equal facility of expression is not demanded of all.- – , for edifying-to the hearers) This mode of speaking is not such as tends to no profit; it does not subvert the hearers, as those words of which we read, 2Ti 2:14.- , may give grace) There is great efficacy in godly conversation.
Fuente: Gnomon of the New Testament
Eph 4:29
Eph 4:29
Let no corrupt speech proceed out of your mouth,-This is an admonition that demands earnest attention from all professed Christians to make sure that no corrupt or impure communication proceed out of their mouths. All conversations that excite and inflame evil thoughts, feelings, and passions are prohibited. Sometimes preachers compromise their character, destroy their influence, and injure the cause of Christ by foolish jesting, blackguardism, and corrupting anecdotes and incidents. The Holy Spirit commands Christians to put away malice, railings, and shameful speaking out of their mouths (Col 3:8), and Christ says: I say unto you, that every idle word that men shall speak, they shall give account thereof in the day of judgment. For by thy words thou shalt be justified, and by thy words thou shalt be condemned. (Mat 12:36-37). Thus Christ demands of Christians a pure, elevated, and ennobling conversation calculated to administer grace to the hearers.
but such as is good for edifying as the need may be,-[The effort to build up must be adapted to the place and time and to the persons whose edification is sought. In other words: Let your speech be always with grace, seasoned with salt, that ye may know how ye ought to answer each one. (Col 4:6).]
that it may give grace to them that hear.-[This is the purpose of that which has just been commanded, and should be made the purpose of those who obey it, because profitable conversation is so rare that our social intercourse seldom has such an exalted aim as this.]
Fuente: Old and New Testaments Restoration Commentary
grace
Grace (imparted). vs. Php 1:7; Rom 6:1; 2Pe 3:18.
Fuente: Scofield Reference Bible Notes
no: Eph 5:3, Eph 5:4, Psa 5:9, Psa 52:2, Psa 73:7-9, Mat 12:34-37, Rom 3:13, Rom 3:14, 1Co 15:32, 1Co 15:33, Col 3:8, Col 3:9, Col 4:6, Jam 3:2-8, 2Pe 2:18, Jud 1:13 -16; Rev 13:5, Rev 13:6
that which: Deu 6:6-9, Psa 37:30, Psa 37:31, Psa 45:2, Psa 71:17, Psa 71:18, Psa 71:24, Psa 78:4, Psa 78:5, Pro 10:31, Pro 10:32, Pro 12:13, Pro 15:2-4, Pro 15:7, Pro 15:23, Pro 16:21, Pro 25:11, Pro 25:12, Isa 50:4, Mal 3:16-18, Luk 4:22, 1Co 14:19, Col 3:16, Col 3:17, Col 4:6, 1Th 5:11
to the use of edifying: or, to edify profitably, Eph 4:12, Eph 4:16
minister: Mat 5:16, 1Pe 2:12, 1Pe 3:1
Reciprocal: Deu 6:7 – shalt talk Jos 1:8 – book Job 4:3 – Behold Psa 119:172 – tongue Pro 10:11 – mouth of a Pro 18:21 – Death Pro 20:15 – but Pro 23:16 – thy Pro 31:26 – openeth Ecc 10:12 – words Son 4:3 – lips Son 7:9 – the roof Zep 3:9 – will Mat 12:35 – good man Mar 9:50 – Have salt Luk 6:45 – good man Joh 1:37 – and they Act 9:31 – were edified Rom 14:19 – and 1Co 10:23 – edify 1Co 14:3 – edification 1Co 14:26 – Let 2Co 8:7 – this Jam 1:26 – bridleth 1Pe 4:11 – any
Fuente: The Treasury of Scripture Knowledge
(Eph 4:29.) -Let no filthy word come out of your mouth. This strong negation contained in the use of with , is a species of Hebraism. Winer, 26, 1; Ewald, Heb. Gram. 576. The general meaning of is foul, rotten, useless, though sometimes, from the idea of decay-old, obsolete, ugly, or worthless. Phrynich. ed. Lobeck, p. 337. In Mat 7:17-18; Mat 12:33, and in Luk 6:43, the epithet characterizes trees and their fruit, and in the Vulgate is rendered simply malus. In Mat 13:48, it is applied to fishes. In all these places the contrasted adjective is . Locke in his paraphrase has, no misbecoming word. The term is of course used here in a tropical sense, but its meaning is not to be restricted, as Grotius advocates, to unchaste or obscene conversation, which is afterwards and specially forbidden. It signifies what is noxious, offensive, or useless, and refers to language which, so far from yielding grace or benefit, has a tendency to corrupt the hearer. 1Co 15:33; Col 4:6. Chrysostom, deriving his idea from the contrast of the following clause, defines the term thus- ; and several vices of the tongue are also named by him, with evident reference to Col 3:8. Meier narrows its meaning, when he regards it as equivalent to in Mat 12:36. May there not be reference to sins already condemned? All falsehoods and equivocations; all spiteful epithets and vituperation; all envious and vengeful detraction; all phrases which form a cover for fraud and chicanery-are filthy speech, and with such language a Christian’s mouth ought never to be defiled. Nothing-
-but that which is good for edification of the need. Instead of , some MSS., as D1, E1, F, G, and some of the Latin fathers, read , which is evidently an emendation, as Jerome has hinted. , followed by , signifies good, in the sense of suitable, or rather serviceable for, examples of which may be found in Kypke, Observat. 2.298; Passow, sub voce; Rom 15:2. Our version, following Beza, inverts the order and connection of the two nouns, and renders, for the use of edifying, whereas Paul says, for edification of the need. , as the genitive of object, is almost personified. To make it the genitive of point of view, with Ellicott, is a needless refinement. The paraphrase of Erasmus, qu sit opus-and that of Casaubon, quoties opus est, are defective, inasmuch as they suppose the need to be only incidental or occasional, whereas the apostle regards it as a pressing and continuous fact. The precious hour should never be polluted with corrupt speech, nor should it be wasted in idle and frivolous dialogue. We are not indeed to give that which is holy to dogs-a due and delicate appreciation of time and circumstance must govern the tongue. Juxta, says Jerome, juxta opportunitatem loci, temporis, et personae aedificare audientes. Conversation should always exercise a salutary influence, regulated by the special need. Words so spoken may fall like winged seeds upon a neglected soil, and there may be future germination and fruit. Trench on Authorized Version, p. 120.
-that it may give grace to the hearers. is taken by some to signify what is agreeable or acceptable. Theodoret thus explains it- -that it may seem pleasant to the hearer; and the same view has been held by Luther, Rckert, Meier, Matthies, Burton, and the lexicographers Robinson, Bretschneider, Wilke, Wahl, and Schleusner. One of the opinions of Chrysostom is not dissimilar, since he compares such speech to the grateful effect of ointment or perfume on the person. That may bear such a meaning is well known, but does it bear such a sense in such a phrase as ? In Plut. Agis. c. 18- ; Euripides, Medea, 5.702- ; Sophocles, Ajax, 1354- ; and in other quotations adduced by Harless, is to confer a favour-to bestow a gift. Ast, Lex Platon. sub voce. So we have the phrase in Jam 4:6; 1Pe 5:5; and it is found also in the Septuagint, Exo 3:21; Psa 84:12. And such is the view of Olshausen, Harless, Meyer, de Wette, and in former times of Bullinger, Zanchius, and virtually of Beza, Grotius, Elsner, and Calvin. Speech good to the edification of need brings spiritual benefit to the hearer; it may excite, or deter, or counsel-stir him to reflection or afford materials of thought. A word spoken in season, how good is it! – like apples of gold in pictures of silver. Pro 25:11.
Fuente: Commentary on the Greek Text of Galatians, Ephesians, Colossians and Phillipians
Eph 4:29. Corrupt is from SAPROS, which Thayer defines, “Of poor quality, bad, unfit for use, worthless.” Robinson defines it, “Bad, decayed, rotten; corrupt, foul.” Communication is from Locos, and it has been rendered by “word” in the King James Version at least 220 times. Hence the first sentence of this verse means that Christians should not use any language that is filthy and useless. Paul gives his explanation of what constitutes good language, namely, that which will edify or build up and strengthen the hearer. Such speech will further help the hearers by ministering or serving them with grace, which means favor of a spiritual kind.
Fuente: Combined Bible Commentary
Eph 4:29. Let no corrupt communication, etc. Corrupt is used of what is decayed and loathsome, but the idea of worthlessness is included. It is implied that such things naturally rise to the lips, but they should never be spoken.
But whatever; the form is conditional, as if to suggest how rare such speech is. Much speaking is likely to be evil speaking.
Good (i.e., fitting, though possibly suggesting the moral quality) for the building up of the need. This means either for edifying with respect to the need, or more probably, for the building up of the need which occasions or calls for it. (The E. V. is not correct.) In either case the requirement is, adaptation to place and time, and to the person whose edification is sought; comp. Col 4:6 : how ye ought to answer every man.
That it may give grace, etc. This is the purpose of what has just been commanded, and should be made the purpose of those who obey it. Give grace is here = confer benefit, impart a blessing, suggesting spiritual benefit, since grace usually refers to Gods favor. But it should not be limited to that sense here, nor weakened into that it may be gracious, or agreeable. Profitable conversation is so rare, because our social intercourse has no such exalted aim as this.
Fuente: A Popular Commentary on the New Testament
Here the apostle directs us how to manage our tongues, both negatively and positively, telling us what we should not speak, and what we should: Let no corrupt, rotten, filthy discourse, come out of your mouth; such as have rotten lungs have a stinking breath; filthy discourse argues a polluted heart; such noisome discourse is unsavoury to an holy ear, and greatly offensive, contagious, and infecting to common and ordinary hearers.
Next, he tells them what they should speak: That which is profitable and edifying, and that which may minister increase of grace to the hearers. Our speech should be so gracious and savoury, seasoned with salt, Col 4:6. Truth, holiness, and prudence, is the salt of our words; Christians must not suffer their tongues to run at random in their ordinary discourse; it is not sufficient that they do not speak to evil purposes, but they must speak to edifying purpose; that which has a tendency to make the hearers some way or other either wiser or better, this the apostle calls that which is good to the use of edifying.
Fuente: Expository Notes with Practical Observations on the New Testament
Eph 4:29-30. Let no corrupt communication Or discourse, dictated by corruption in the heart of the speaker, and tending to corrupt the minds or manners of hearers; proceed out of your mouth At any time, or on any occasion. The original expression, , is literally, rotten or putrid speech; that is, speech offensive to the hearers, or calculated to infect them with sin; and is in direct opposition to that which is seasoned with salt, and is recommended (Col 4:6) as tending to preserve persons from corruption. The apostle does not merely include in this expression obscene discourse of every kind, but also all flattery, calumny, railing, boasting, tale-bearing, backbiting, commendations of vice and impiety, profane jestings on religion, its ministers and professors, trifling conversation; and, indeed, all discourse that is not either about necessary business, or, as the next clause expresses it, is not good to the use of edifying Calculated to instruct, direct, reprove, encourage, excite to duty, comfort, or in some way edify and minister grace to the hearers. And grieve not By any act of disobedience, particularly by any kind of corrupt discourse, or by any of the following sins; the Holy Spirit of God The original expression is very emphatical, , , , the Spirit, the Holy Spirit, of God. Grief is ascribed to the Holy Spirit here metaphorically; for, strictly speaking, he is incapable of pain or disquiet of any kind. But he acts, on the occasion referred to, as men do who are grieved. And the purport of the caution is, Do not cause him, by any sinful temper, word, or work, to withdraw from you, as a friend does whom you grieve by unkind or improper behaviour. The expression conveys a strong idea of the love which the Holy Spirit bears to men in general, and to the disciples of Christ in particular; and of his desire to promote their salvation. Whereby ye are sealed unto the day of redemption The time when you shall receive the redemption of your bodies from the grave; (Rom 8:23;) shall be acquitted at the judgment-seat of Christ, fully delivered from all the consequences of sin, and made perfectly and unchangeably happy: the day when your redemption will be fully completed. See note on Eph 1:13.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Verse 29
Minister grace; be the means of promoting grace.
Fuente: Abbott’s Illustrated New Testament
Let no corrupt communication proceed out of your mouth, but that which is good to the use of edifying, that it may minister grace unto the hearers.
Oh, Paul has left giving Biblical advice and gone to meddling as the old timers used to say. What a nasty thing to say to Christians. Why would he ever say such a thing, implying that a believer would ever say anything wrong? Well, he probably was a time traveler and knows what Christians were like in the two thousands. Not that believers of all ages didn’t need this admonition.
We are a righteous, saved, purified bunch but our tongues can ruin lives and seem to be straight out of the gutters. When in the Navy I took on a rather colorful way of talking, and into my early married life it came. In retrospect I have to wonder why my dear wife put up with my language – why she didn’t put a sock or a dozen in my mouth I will never know.
Now, from the non-swearing perspective I wonder how people can stand to listen to themselves. In our neighborhood we have people that stand in the middle of the street using gutter language to try to level one another out verbally. They pay no mind to children walking by or neighbors that can hear every word inside their homes.
This not only relates to swearing but relates to anything that ought not come out of your mouth, lies, gossip, backbiting and even base language. Base language would relate to things that aren’t discussed in normal society it is the language that is slowly being worked into the television commercials ever so “innocently.” All are un-natural to the believer that has the Spirit of God within to assist them in Christian living.
On the contrary we are to edify with our mouths – build up rather than tear down – a novel concept! We are to build up one another not make others feel inadequate, unwanted and worthless.
Looking back on some of our “fellowship” over the years, much has bordered on the corrupt side of this verse. Church members getting together to complain about the teacher, the pastor, the deacon board etc. while few, it is very sad to say, border on the “edifying” side of the passage.
We did have some edification from student get togethers while in college. One couple in particular stands out in my mind. They were neighbors and one summer we started getting together in the evenings for snacks and talk. Normally the conversation turned rather quickly to things of the Lord and we would spend hours talking of spiritual things. The most special part of these times was the fact that we were challenged by the discussions to better spiritual lives – at least my wife and I felt that way – we were built up in the faith, challenged to live a more pure life, and encouraged to be more open with our faith.
This is what the idea of “fellowship” is, rather than the usual talk believers involve themselves in – the news, weather, and sports. Years ago I preached a sermon on fellowship and mentioned the usual news, weather, and sports. It was in a little cow town just off the interstate in a church full of ranchers. After the message one woman came to me, grabbed my hand, and told me that I was right on in my message, but I really had one thing wrong, in that little church it was news, weather, and bulls. The point – spiritual things should enter into our fellowship so that we are built up in the Lord.
The news, weather and sports will take care of themselves, but spiritual growth requires other topics for furtherance.
We are to do this so that your conversation is giving grace or good to the hearer, rather than negativity, venom and trash.
Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson
4:29 {17} Let no {n} corrupt communication proceed out of your mouth, but that which is good to the use of edifying, that it may minister {o} grace unto the hearers.
(17) He bridles the tongue as well, teaching us to so temper our talk, that our hearer’s minds are not destroyed, and are rather instructed.
(n) Literally, “rotten”.
(o) By grace he means that by which men most profit with regard to going forward in godliness and love.
Fuente: Geneva Bible Notes
The fourth exhortation is to speak good things as well as to do good things (Eph 4:28). Anything that injures others or causes dissension in the body is unwholesome (Gr. sapros, rotten, defiling). Christians should use words to build up people rather than to tear them down. Words can give grace (help) in the sense that they communicate encouragement and direction and thus enable the hearer to do right.
"It is said that a man once came to Mohammed and asked how he could make amends for falsely accusing a friend. Mohammed told him to put a feather on every doorstep in the village. Next day he told the man to collect them. ’But that is impossible,’ said the man, ’the wind has scattered them beyond recall!’ The prophet replied, ’So is it with your reckless words.’" [Note: Morris, p. 146.]