Brief Exposition of Galatians and Ephesians, Exposition 2 · Chapter 4 · Verse and explication 29
Vers. 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.
HEre is a fourth exhortation, wherein he giveth direction for the right ordering of the tongue: and, first, he forbiddeth them to utter corrupt, or unsavory and putrified communication, or speech, whereby is meaned all discourse, not tending to the glory of God and edification of our neighbour, (as appeareth from the latter part of the verse, where edifying conference is opposed to this corrupt communication) but mainly all obscene, scurril, ranting and arrogant discourse is here intended, even such as argueth a rotten and unrenewed heart, Matth. 12. 35. and proveth not only noisom and unsavory to honest ears, but also contagious and infecting to ordinary hearers, 1 Cor. 15. 33. even as a stinking breath (unto which he seemeth here to allude) argueth rotten lungs, doth prove unsavoury, yea, and (if the party be taken with any contagious disease) dangerous also unto those who stand by, lest they be infected by it. Next, he enjoyneth the contrary duty, that their discourse and communication should be good, and usefull for the edification of hearers, even such as may minister grace unto them, that is, which may be a mean blessed of God for begetting or carrying on the work of grace in them, and for that end may be so proponed, as it should prove most taking, gracious and acceptable unto them. See upon Col. 3. -16. and, 4. 6. Doct. 1. It is the duty of renewed Christians, as to watch over the heart and hand; so in a special way to guard against the sins of the tongue; seing they must make an accompt to God, even for words, Matth. 12. 36. and their sinfully, vain, frothy and rotten discourse doth argue such a heart, from the abundance whereof the mouth doth speak, Matth. 12. 34. yea, and maketh the heart more perverse and wicked, while the corruption which is in it doth strengthen it self by getting vent, 2 Tim. 3. 13. and proveth also contagious to the hearers, 1 Cor. 15. 33. for, the Apostle, having disswaded them from the sins of the heart and hand, doth now disswade them from the sins of the tongue; Let no corrupt communication proceed out of your mouth. 2. As our corrupt hearts, which in the best are but renewed in part, are very ready to hatch impure, vain and unprofitable corruptions, and to presse the venting of those by the tongue, in vain and corrupt communication; So it is the renewed mans duty, and ought to be his care, to keep a watch at the door of his lips, Psal. 141. 3. that, though he cannot get his heart keeped from framing such conceptions; yet, at least, he may preserve his tongue from venting of them; seing our corrupt conceptions do not only prove more dishonourable to God, when they are vented in expressions, but also, in that case they prove offensive and hurtfull unto others, 1 Cor. 15. 33. for, the Apostle, supposing that such impure stuffe would somtimes breed in the heart, and seek a passage, he commandeth, Let no corrupt communication proceed out of your mouth. 3. As there is no sin which wanteth a remedy; So the most proper remedy of every sin, is not only to set against the sin it self, but also to set about the practice of the contrary vertue: for, Paul prescribeth this remedy, as against the sins fore-mentioned, so against this, Let no corrupt communication proceed out of your mouth, but that which is good, saith he. 4. It is not sufficient to retrain our tongue from speaking evil, keeping alwayes silence: but, seing our tongue is our glory, Psal. 57. 8. and given unto us, not only for the use of rafting & carrying down to the throat our meat and drink, but also to expresse the conceptions of our heart, to the glory of God, and edification of our neighbour; therefore, we must also exercise our tongue in speaking what is good: for, so doth the Apostle command, Let no corrupt communication proceed out of your mouth, but that which is good. 5. It is the duty, not only of Ministers, but of private Christians also (keeping themselves within the bounds of their calling, Heb. 5. 4.) to endeavour the edification of those with whom they converse, while they labour either to beget, or carry on the work of grace in them; and this not only by their good example, but by their edifying discourse and communication: for, he speaketh to all indifferently, while he saith, Let no communication come out of your mouth, but that which is good to the use of edifying. 5. We are not left to run at random in our ordinary discourses, as if we might speak what we please, providing we speak not evil, but are tied only to speak edifying purpose, and this at all times, and with all persons, Col. 4. 6. whether we be speaking of things religious, or which appertain to our particular calling, or recreations: for, as it is lawfull and necessary for Christians sometimes to speak of those things; so there is such a way to speak of them, as the hearers may be bettered by our speech; But that which is good to the use of edifying. 6. As godly discourse and conference ought to be heard, and entertained by those who are present; So, although the Word preached be the ordinary mean of converting sinners, Rom. 10. 14, 15. yet, the Lord is sometimes pleased to blesse the familiar and secret discourses of private Christians, being spoken with grace, and seasoned with the salt of divine wisdom, by making them a mean of conveying grace unto others, even to some, whom no publick preaching of the Word could ever move or work upon, 1 Pet. 3. 1. for, the end of speaking good to the use of edifying here proponed, is attainable, else it had been no strong motive to the duty; That it may minister grace unto the hearers.