Ephesians 4:29

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.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

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, λογος σαπρος, 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, το Πνευμα, το αγιον, του Θεου, 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.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

4:29 Believers are to learn new patterns of speech to be an encouragement to others (see also 5:3-4, 12).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Eph 4:29. Σαπρὸς, corrupt) Having the savour of oldness [of “the old man”], Eph 4:22; without grace, insipid, Col 4:6. Its opposite is good.—μὴ ἐκπορευέσθω, let—not proceed) If it be already on the tongue, swallow it again.—εἰ τίς) if any [whatsoever], as often soever: However, equal facility of expression is not demanded of all.—πρὸς οἰκοδομὴν—τοῖς ἀκούουσι, 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.—δῷ χάριν, may give grace) There is great efficacy in godly conversation.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Eph_4:29. After the three definite exhortations, Eph_4:25-26; Eph_4:28, now follow more general and comprehensive ones.

Πᾶς λόγος … μὴ ἐκπορ.] 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.

σαπρός] corrupt; in the ethical sense: worthless (ὃ μὴ τὴν ἰδίαν χρείαν πληροῖ, Chrysostom), pravus; opposite: ἀγαθὸς πρὸς οἰκοδομὴν τῆς χρείας. See, in general, Lobeck, ad Phryn. p. 377 f.; Kypke, II. p. 297 f.

ἀλλʼ εἴ τις ἀγαθὸς πρὸς οἰκ. τ. χρ.] but if there is any (discourse) good for the edification of the need, sc., let it proceed from your mouth. On ἀγαθός with εἰς, πρός (Plat. Rep. vii. p. 522 A, and Stallbaum in loc.), or infinitive, denoting aptitude or serviceableness for anything, see Kypke, II. p. 298.

πρὸς οἰκοδομὴν τῆς χρείας does not stand by hypallage for εἰς χρείαν τῆς οἰκοδομῆς (Beza), but τῆς χρείας is genitive objecti; it is the need just present, upon which the edifying (Christianly helpful) influence of the discourse is to act. Rückert and Olshausen take ἡ χρεία for οἱ χρείαν ἔχοντες. Arbitrarily and to the disturbance of the sense, since in fact every one has need of edification, consequently τῆς χρείας would convey nothing at all characteristic, no modal definition of ἀγαθὸς πρὸς οἰκοδομ.

ἵνα δῷ χάριν τοῖς ἀκούουσι] aim of the ἐκπορ. ἐκ τ. στ. ὑμ., 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 (ἵνα φανῇ δεκτὸς τοῖς ἀκ.), Luther, Calovius, Raphel, Kypke, Zachariae, Michaelis, Koppe, Rosenmüller, and others, including Rückert, 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 πρὸς οἰκοδομὴν τῆς χρείας, cannot always be agreeable (1Co_7:8 ff.), this interpretation is opposed to linguistic usage, according to which χάριν δίδωμι always signifies gratificari, to confer a kindness, to show a service of love, or the like (Jam_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).

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Eph 4:29 . πᾶς λόγος σαπρὸς ἐκ τοῦ στόματος ὑμῶν μὴ ἐκπορευέσθω : let no corrupt speech proceed out of your mouth . πᾶς … μή , the well-known Hebraistic form, the negative attaching itself to the verb, = “ non-utterance let that be for every corrupt word”. λόγος = word , in the sense of a saying, speech or utterance . σαπρός , lit. rotten or worn out and unfit for use, and then worthless, bad ( e.g. , qualifying trees, fruit, fish as the opposite of καλός , 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, ἀγαθός , κ . τ . λ ., 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.). ἀλλʼ εἴ τις ἀγαθὸς πρὸς οἰκοδομὴν τῆς χρείας : but such as is good for edification of the need . ἀλλʼ εἴ τις , = but such as, but whatever ; lit. = “but if there is any … let it proceed out of your mouth” (Mey.). ἀγαθός with πρός or εἰς is sufficiently frequent in classical Greek in the sense of suitable, serviceable for something ( e.g. , Plato, Rep. , vii., p. 522 A). The phrase οἰκοδομὴν τῆς χρείας is somewhat difficult to construe. Its difficulty probably accounts for the reading πίστεως instead of χρείας 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” (Rück.); nor as = “as there may be need” (Erasm., qua sit opus ). Neither can it be a gen. of quality, as if = “seasonable edification”. The τῆς must have its full value, especially after the anarthrous οἰκοδομήν ; and the χρείας 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 . ἵνα δῷ χάριν τοῖς ἀκούουσι : 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 χάριν , 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., Rück., etc.) make it = give pleasure . But χάρις usually means favour or benefit , and the phrase διδόναι χάριν 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 λόγος 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 (sæc. vi.), a Græco-Latin MS. at Paris, edited by Tischendorf in 1852.

[477] Codex Augiensis (sæc. ix.), a Græco-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.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Eph_4:29, Eph_4:30

Forbid corrupt communication enjoin profitable discourse, assign as a motive the good of others and reverence for the Holy Spirit.

Let no corrupt communication proceed out of your mouth. Πᾶς λόγος σαπρὸς, any foul word. The word σαπρὸς means literally putrid, and then figuratively offensive and injurious. But that which is good to the use of edifying, ἀγαθὸς πρὸς οἰκοδομὴν, adapted to edification. The words οἰκοδομὴν τῆς χρείας, edification of the necessity, means the edification the necessity calls for or which is suited to the occasion. This is the common and satisfactory interpretation. Our version to the use of edifying transposes the words. That it may give grace to the hearers. The phrase χάριν διδόναι, to give grace, is one of frequent occurrence, and always means to confer a favor i.e. to give pleasure or profit. There is no necessity for departing from this sense here. The meaning is, that it may benefit the hearers. And grieve not the Holy Spirit of God, i.e. by such corrupt language. Under the head of πᾶς λόγος σαπρὸς the apostle includes, as appears from Col_3:8, all irreligious, malicious and impure language, which not only injures others, but grieves the Holy Spirit. As a temple is sacred, and everything that profanes it is an offense to God, so the indwelling of the Holy Ghost in the people of God is made the reason why we should treat them with reverence, as this apostle teaches when he says, Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? If any man defile the temple of God, him will God destroy; for the temple of God is holy, which temple ye are. 1Co_3:16, 1Co_3:17. To pollute, therefore, the souls of believers by suggesting irreligious or impure thoughts to them, is a profanation of the temple of God and an offense to the Holy Ghost. This is one phase of the truth here presented. Another, and the one more immediately intended in this clause is, that the blessed Spirit who condescends to dwell in our hearts is grieved and offended whenever we thus sin. Thus in 1Co_6:19, Paul says, What! know ye not that your body is the temple of the Holy Ghost, which is in you, which ye have of God, and ye are not your own? Reverence, therefore, for the Holy Spirit who dwells in others, and for that same Spirit as dwelling in ourselves, should prevent our ever giving utterance to a corrupting thought. The Spirit, says the apostle, is grieved. Not only is his holiness offended, but his love is wounded. If anything can add to the guilt of such conduct, it is its ingratitude, for it is by him, as the apostle adds, We are sealed unto the day of redemption. His indwelling certifies that we are the children of God, and secures our final salvation. See Eph_1:13. To grieve him, therefore, is to wound him on whom our salvation depends. Though he will not finally withdraw from those in whom he dwells, yet when grieved he withholds the manifestations of his presence. And a disregard for those manifestations is proof that we have not the Spirit of Christ and are none of his.

The apostle next exhorts his readers to put away all malicious and revengeful feelings, to be kind and forgiving. This exhortation is enforced by the consideration of the mercy of God, and the great love of Christ, Eph_4:31.

Charles Hodge — Commentary on Romans (1835), First Corinthians (1857), and Ephesians (1856) — public domain. Text from a community e-Sword module.

By grace he meaneth that, whereby men may profit to the going on forward godliness and love.

He bridleth the tongue also, teaching us so to temper our talk, that our hearer’s mind be not only not destroyed, but also instructed.

Word for word, rotten.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

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.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 29. Let no corrupt communication] πασ λογος σαπρος. Kypke observes that λογος σαπρος 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 σαπραεμοισυλουτρονωσαπρα. 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: 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 γενομενουχ, 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] ινα δω 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 ινα δω χαριν 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.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

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.” (Colossians 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.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(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 need”—that is, the supplying by suggestion of good the peculiar “need” or defect of the hearer’s 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 man’s 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 speaker’s 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.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

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 à 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.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

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

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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. σαπρος. Rotten, putrid speech. A metaphor from rotten trees, or stinking flesh, or stinking breath. Shun obscene borborology and filthy speeches.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Let no corrupt communication proceed - see the notes on 1Co 15:33. The word rendered “corrupt” (σαπρὸς 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.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

That it may afford grace to the hearers; i.e. that your speech may contribute to their good and edification. (Witham)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

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.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

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.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Let no corrupt word proceed out of your mouth. Not pagans only, but some of whom better things might be expected, need this charge. How revolting is the tendency in some circles to foul and blasphemous conversation; to profane and obscene jests, songs, and allusions: to feed as it were on moral garbage! From Christian mouths no such word should ever issue it is simply abominable. But that which is good for improvement of the occasion, that it may give grace to them that hear. Speaking should ever bear on improvement or edification, especially on turning passing things to good account. This should be the aim; it does not require speaking to be uniformly grave, but to hare an object. It may be quite right to have an enlivening object, but among Christians it should always be such as befits their profession, and tends to help on the exalted objects at which they aim.

Two kinds of speech.

The apostle gives us a lesson on the use of the tongue.

I NEGATIVELY: WE ARE TO UTTER NO CORRUPT SPEECH.

1. It argues a corrupt heart; for "out of the heart proceed evil thoughts, murders, adulteries, false witness, blasphemies". (Mat_15:19) It is thus the tongue "defileth the whole body, and setteth on fire the course of nature". (Jam_3:6) It is "out of the abundance of the heart that the mouth speaketh". (Mat_12:34)

2. Corrupt speech is a fearful perversion of the noble/"acuity of speech with which God has endowed us. It is a melancholy fact that "out of the same mouth proceedeth blessing and cursing". (Jam_3:10)

3. Corrupt speech has the power of destruction. It takes root outside of us, perhaps in some young heart, which it "sets on fire of hell." How true it is that "death and life are in the power of the tongue"! (Pro_18:21)

4. Corrupt speech is irrevocable. No words of ours may be able to undo the mischief caused by it.

5. Corrupt speech is reserved for the fire of judgment. (Mt 12)

II POSITIVELY: WE ARE TO USE EDIFYING SPEECH. "That which is good to the use of edifying, that it may minister grace unto the hearers.

1. Eddying speech. It must be speech that will tend to build up the hearers in faith, holiness, and wisdom. It must be salutary speech, calculated to improve both heart and mind, tending to make men wiser and better.

2. It must, as the original words signify, be speech guided according to the needs of men. We must consider the different dispositions, views, and wants of those we converse with, so as to speak with effect. We should not "cast our pearls before swine", (Mat_7:6) nor "speak in the ears of a fool who will despise the wisdom of our words", (Pro_23:9) but rather use a happy dexterity in accommodating religious discourse to different persons and occasions. A word in season may be blessed to the conversion of a soul. Milton says, "A word has changed a character, and a character has changed a kingdom.

3. The design and effect of such discourse is "that it may minister grace unto the hearers." It discovers the grace that is in our own hearts, and is the means of working it in the hearts of others. Therefore "our speech ought to be always with grace, seasoned with salt, that we may know how to answer every man". T.C. (Col_4:6)

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

But that which is good - Profitable to the speaker and hearers. To the use of edifying - To forward them in repentance, faith, or holiness. That it may minister grace - Be a means of conveying more grace into their hearts. Hence we learn, what discourse is corrupt, as it were stinking in the nostrils of God; namely, all that is not profitable, not edifying, not apt to minister grace to the hearers.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

grace

Grace (imparted). vs. Php 1:7; Rom 6:1; 2Pe 3:18.

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

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.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

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.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

29–32. Let no corrupt communication. What is rotten. Anything that will demoralize others. Obscene, licentious, or immoral language is forbidden. All that the Christian speaks should be that which is good to the use of edifying, building the hearers up in Christ.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

29. σαπρὸς. It is worth notice that in Mat 12:33 ff. the reference to δένδρον σαπρὸν and καρπὸν σαπρὸν is connected directly with a reference to the character of words proceeding out of the mouth, cf. Luk 6:45 (which has points of contact with Mat 12:34 f. no less than with Mat 7:17 f.). σαπρὸς is not worthless merely but foul, loathsome to a healthy taste, and spreading corruption. This would include ill-natured gossip no less than language of the kind with which St Paul deals more at length in Eph 5:4.

μὴ ἐκπορευέσθω. Cf. the Homeric ποῖόν σε ἔπος φύγεν ἕρκος ὀδόντων. We cannot prevent the thought occurring to our minds. We can refuse to give it utterance.

πρὸς οἰκοδομὴν τῆς χρείας, ‘to supply what is wanted on each occasion.’ Cf. the praise of ‘the word in season’ Pro 15:23; Sir 20:6 f., esp. Sir 20:19 ἄνθρωπος ἄχαρις μῦθος ἄκαιρος.

δῷ χάριν. To a Greek, as the comments of Chrysostom and Theodoret show, the phrase here suggested inevitably the thought of ‘giving pleasure to,’ ‘gratifying the sense of fitness in the hearers,’ men it is presumed of spiritual perception. It cannot here (any more than in Jas 4:6 (cf. 1Pe 5:5), see Hort in loc.) have primarily the meaning of ‘Grace’ in the technical theological sense. But no doubt the fitting word would bring spiritual blessing with it. The parallel exhortation in Col 4:6 expresses the thought more fully from the positive side.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

29.] Let every worthless (ὃ μὴ τὴν ἰδίαν χρείαν πληροῖ, Chr. (in Mey.: not in Hom. h. l.): not so much ‘filthy,’—see ch. 5:4) saying not come forth from your mouth,—but whatever (saying) is good for edification of the (present) need (the χρεία is the deficiency: the part which needs οἰκοδομεῖσθαι, = the defect to be supplied by edification; and so is the regular objective genitive after οἰκοδομήν, which has no article, because it has a more general reference than merely to τῆς χρείας, which afterwards limits it. The renderings ‘quâ 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. οἰκοδ. τῆς χρ.), must be the meaning, and not ‘may give pleasure,’ as Thdrt., Kypke, al.) to them that hear:

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

29. πᾶς λόγος σαπρὸς ἐκ τοῦ στόματος ὑμῶν μὴ ἐπορευέσθω. The negative belongs to the verb; cf. Rom 3:20; Gal 2:16, οὐ δικαιωθήσεται πᾶσα σάρζ· 1Co 1:29, ὅπως μὴ κανχήσηται πᾶσα σάρζ. The expression is quite logical; whereas in English, if we say “all flesh shall not be justified,” the negative really belongs to “all,” not to the verb.

σαπρός is primarily “rotten, diseased,” hence in classical writers “disgusting.” In the N.T. it is used of a “worthless” tree, Mat 7:17, Mat 7:12:33; fish, Mat 13:48. It is clear, therefore, that the word does not of itself mean “filthy,” and Chrys. interprets it as meaning ὃ μὴ τὴν ἰδίαν χρείαν πληροῖ (Hom. iv. on Tim.), and Theodoret makes it include αἰσχρολογία, λοιδορία, συκοφαντία, βλασφημία, ψευδολογία, καὶ τὰ τούτοις προσόμοια. With this we might compare πᾶν ῥῆμα ἀργόν, Mat 12:36. But although σαπρός, used of material things, may mean simply what is only fit to be thrown away, just as “rotten” is colloquially used by English schoolboys, it may be questioned whether in connexion with λόγος it must not have a more specific meaning, something perhaps, like our word “foul” used of language, including, like it, not merely “filthy,” but scurrilous language. So Arrian opposes σαπροὶ λόγοι to κομψοί (Diss. Epict. iii. 16, p. 298, ap. Kypke) ἀλλὰ εἴ τις ἀγαθὸς πρὸς οἰκοδομὴν τῆς χρείας. For χρείας there is a remarkable variant, πίστεως, in D* G, Vulg-Clem. (but Amiat. has χρείας Goth. Jerome expressly says: “pro eo quod nos uimus ad aedificationem opportunitatis, hoc est quod dicitur Graece της χρειας in Latinis codicibus propter euphoniam mutavit interpres et posuit ad aedicationem fidei.”

χρείας is the reading of א A B K L P and nearly all MSS. and versions.

It is somewhat curious that in Rom 12:13, D* G substitute μνείαις for χρείαις.

εἰς οἰκοδομὴν τῆς χρείας by no means for εἰς χρ. τῆς οἰκ., as AV. χρείας is the objective genitive; the actual “need” or “occasion” is that which is to be affected by the edifying influence of the discourse. In Act 6:3 the word seems to mean “occasion” or “matter in hand” (“whom we may set over this χρ.”). Field aptly cites Plutarch, Vit. Pericl. viii., μηδὲ ῥῆμα μηδὲν ἐκπεσεῖν ἄκοντος αὐτοῦ πρὸς τὴν προκειμένην χρείαν ἀνάρμοστον. Thus the sense is “for the improvement of the occasion.” So in substance Theophylact: ὅπερ οἰκοδομεῖ τὸν πλήσιον ἀναγκαῖον ὂν τῇ προκειμένῃ χρείᾳ, and Jerome: “juxta opportunitatem loci temporis et personae aedificare audientes.” Olshausen and Rückert take χρεία as abstract for concrete = those that have need, which would make τῆς χρείας superfluous.

ἵνα δῷ χάριν τοῖς ἀκούουσιν. “That it may give benefit to them that hear.”

δῷ χάριν has been variously interpreted. Chrysostom somewhat strangely understands it to mean “make the hearer grateful,” ἵνα χάριν σοι εἰδῇ ὁ ἀκούων, but adding as an alternative, ἵνα κεχαριτωμένους αὐτοὺς ἐργάσηται. Theodoret observes, χάριν τὴν θυμηδίαν ἐκάλεσε· τουτέστιν ἵνα φανῇ δεκτὸς τοῖς ἀκ. But edifying discourse cannot always be acceptable, nor should this be the object aimed at; nor, again, does δίδοναι χάριν ever have this meaning. Said of persons, it means to grant a favour. But Plutarch has the phrase with reference to food given to invalids: οὐδεμίαν ἡδόνην οὐδὲ χάριν ἀποδίδωσι, “it confers neither pleasure nor benefit.” And in N.T. χάρις is similarly used, as in 2Co 1:15 “that ye might have a second χ.” 8:6, “that he would complete in you this χ. also.” But as χάρις has a specially spiritual meaning in the N.T. generally, there is no reason to deny such a reference here.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Corrupt [σαπρος] . See on Luk 6:43, and Col 4:6.

That which is good [ει τις αγαθος] . Lit., if any is good. Discourse that is good, whatever it be.

To the use of edifying [προς οικοδομην της χρειας] . Lit., for the building up of the need. Rev., edifying as the need may be. Compare 1Th 5:11, 14.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.