Ephesians 5:4 Neither filthiness, nor foolish talking, nor jesting, which are not convenient: but rather giving of thanks. I. That Christians should make great conscience, not only of their actions, but their words also; for after the apostle had dissuaded them from all uncleanness and filthiness in practice, he addeth, "Neither filthiness, nor foolish talking, nor jesting, which are not convenient." We must make conscience of our words for these reasons. 1. We are not absolute proprietors and possessors of our own selves; our tongues are not our own to speak what we please. Exempt any one faculty or member from the jurisdiction of God, and you disown His authority and interest in you, and open a floodgate to let in sin and wickedness into the world. We are not left to run at random in our ordinary discourse, to say and utter what we think good. 2. As we had our tongues from God, so we are accountable to Him for the use of them; and therefore will our actions not only be brought into the judgment, but our words and speeches also (Matthew 12:36, 37). 3. Words do much discover the temper of a man's heart. 4. Because our tongue is our glory: "Awake, my glory; awake, psaltery and harp" (Psalm 57:8), "My heart is glad, and my glory rejoiceth" (Psalm 16:9). Compare Acts 2:26: "My heart is glad, and my tongue rejoiceth." So Psalm 30:12: "That my glory may sing praise to Thee, and not be silent"; that is, my tongue. But why is our tongue called our glory? For a double reason, both which are pertinent to the case in hand. (1) Because thereby we can express the conceptions of our minds for the good of mankind. It was not given to us for that use for which the tongues of the brute beasts serve them, to taste meats and drinks only, or to taste our food. No; but to converse with each other. Speech is the excellency of man above the beasts. (2) The other reason why it is called our glory is because thereby we may express the conceptions of our minds, to the glory of God as well as the good of others, "Therewith we bless God, even the Father" (James 3:9). 5. Because our speeches are regarded by God, and therefore you must consider, not only what is fit for you to utter and others to hear, but what is fit for God to hear. 6. Because the well ordering of our words is a great point of Christianity, and argueth a good degree of grace (James 3:2). II. In making conscience of our words, we should specially take heed of filthiness, foolish talking, and jesting. 1. Filthiness is when we speak of obscene things in an obscene manner without any respect to modesty and Christian gravity or sobriety. (1) It is a sin most inconsistent with any reverence and fear of God: "The fear of the Lord is clean" (Psalm 19:9). (2) It is a grief to the Holy Spirit, as it obstructs that purity and cleanness of heart which He would work in us (Ephesians 4:29, 30). (3) You infect others, and corrupt them by filthy discourse. 2. The next word is "foolish speaking." This hath so many branches, that it is hard to reckon them up; as — (1) when they speak of foolish things; (2) when men speak of serious things in a ludicrous and vain manner, and design it for jest; (3) lavish, superfluous speech to no end; (4) rash speech; (5) personal boasting. Now, I shall prove that it is a sin that should be made conscience of. (a) Because it suiteth not with the seriousness of religion, which is the wisdom of God; (b) it suiteth not with the mortified estate of sincere Christians; (c) because it shutteth out better discourse, and so converse with others is rendered unprofitable. Omission of good is caused by it. (d) Because it argueth great emptiness, that we have not a good treasure within us (Matthew 12:35), or have not hid the Word in our hearts (Psalm 119:11), or not taken care that it might dwell in us richly (Colossians 3:16). 3. We come now to the third sin enumerated, "and jesting." Here we must state this matter. Is all jesting unlawful and misbecoming Christians?In the use of it all due circumstances must be observed; as — 1. In the matter. It is a dunghill mirth that must have somewhat unclean to feed it. 2. For the manner. It must be harmless to others, not making sport with their sins or miseries (1 Corinthians 13:6). 3. For the measure. Not excessive wasting the time in vain, especially not habituating the mind to levity; that is scurrility when men accustom themselves so to vain jesting that they cannot possibly be serious; they can as well be immortal as serious. 4. For the time. Not when God calleth us to mourning or more serious employments should it be taken in hand. 5. The end and use must not be forgotten. Our great end is to serve and glorify God, and everything that we do must have respect to it, and be proportioned by it. III. One special means of checking such sins is to consider how much they misbecome Christians; for the apostle saith no more but "they are not convenient," or do not agree with that state of grace into which we profess to be called. For three reasons this will hold good. 1. Because there are four affections which serve to draw us from and guard us against sin — fear, shame, grief, and indignation. The guilt of sin causeth fear; the stain, shame; the unkindness, sorrow; unsuitableness, indignation. Awaken this, and sin cannot have long entertainment in the heart. Therefore it is enough to a serious Christian: It is not convenient. 2. The unsuitableness mindeth us of our dignity, as being admitted to communion with God. Therefore to talk of filthiness with that tongue which is to be employed in speaking of God, and to God, is a most indecorous thing. 3. This striketh at the root of the temptation. Many think filthiness, foolish speaking, and jesting to be a great grace to them, and affect the reputation of wit at such a rate that they forget honesty. No; these are not an honour and a grace, but a blemish and a blot. IV. That a Christian cannot want mirth as long as he hath such abundant cause to give thanks. (T. Manton, D. D.) Parallel Verses KJV: Neither filthiness, nor foolish talking, nor jesting, which are not convenient: but rather giving of thanks. |
    |