Ephesians Chapter 5 verse 4 Holy Bible

Pulpit Commentary

Pulpit CommentaryVerse 4. - And filthiness; αἰσχρότης, implying that such things are disgraceful, ugly, revolting, the opposite of καλός, fair, comely, attractive. And foolish talking or jesting, which are not becoming. This would be well understood in sensual, frivolous Ephesus; a light, bantering, jesting kind of talk, seasoned with double entendres and obscene allusions, very pernicious in its moral effect. There is no reason to suppose that the apostle meant to condemn all play of humor, which is a Divine gift, and which in moderation has its own useful place as a means of refreshing and invigorating the spirit; it was the jesting associated with ribaldry that drew his reproof. But rather giving of thanks. Αὐχαριστία is somewhat similar in sound to εὐτραπελία, jesting: the reason for putting the one in opposition to the other is not very apparent; the meaning seems to be that, in place of giving vent to lively feelings in frivolous talk and jesting, it is better for Christians to do so by pouring out their hearts in thanksgivings to God for all his goodness.

Ellicott's Commentary

Ellicott's Commentary for English Readers(4) Neither filthiness, nor foolish talking, nor jesting.--The word "filthiness" (unlike the "filthy communication" of the parallel passage in Colossians 3:8) is in itself a general word. But the connection with the words following, and the distinction from those going before, appear to show that St. Paul here uses it for "filthy talking." He is passing from impurity of the inward soul to impurity in outward expression. Of such foul speaking he appears to distinguish two forms. There is, first of all, "foolish talking," or the talk of "the fool," in the worst sense in which that word is used in Scripture (Matthew 5:22; Matthew 23:17), as implying something worse than mere emptiness or blindness--describing the condition of the soul which has "lost its savour" (Matthew 5:13), i.e., has ceased to distinguish what is right or wrong, wise or foolish, noble or base. There is then "jesting," i.e., properly, the more polished "versatility," which will find occasion for wit or levity in anything, however sacred, fearing nothing so much as to be dull, and mistaking all seriousness and reserve for dulness. It is notable that in classical Greek the word is sometimes used in a good sense, as a mean between "churlishness" and "obsequiousness," but yet hovers on the border of that condemnation which Christian gravity here pronounces unhesitatingly. The former kind of foul talking is coarse and brutal; the latter refined and deadly. Of both kinds Greek and Roman literature furnish specimens only too many and too striking.Which are not convenient.--That is, "which are out of character" in a Christian--a milder repetition (perhaps suggested by the ambiguous meaning of "jesting" noted above) of the indignant declaration in Ephesians 5:3, that it "becomes not saints that these foul things should be even named among them." They pollute the Christian mind and tongue even in condemning them. . . .