Brief Exposition of Galatians and Ephesians, Exposition 2 · Chapter 5 · Verse and explication 4
Vers. 4. Neither filthinesse, nor foolish talking, nor jesting, which are not convenient: but rather giving of thanks.
IN this verse he forbiddeth other three vices, which belong mainly to the tongue. 1. Filthinesse, whereby is meaned, in general, whatsoever is contrary to decency and Christian gravity or modesty, whether in deeds, words, or outward gesture and adorning of the body: for, so the word is used, 1 Cor. 11. 6. But here, because this sin and the rest are opposed to giving of thanks, it seemeth to be restricted to filthy speaking, or speaking of those things which belong to the lust of uncleannesse. 2. Foolish talking, which, as being contradistinct to the vice which goeth before, and to that which followeth after, doth comprehend all impertinent, superfluous, rash and roving discourse, which doth rather bewray the speakers folly and indiscretion, than any way edifie the hearers, though it be neither filthy speaking, nor satyrick jesting. 3. Jesting: the word in the originall, is somtimes taken in a good sense, and so it signifieth a dexterity in allaying (when it is necessary so to do) the too much severity of countenance and discourse with a quick and honest sport, for begetting honest recreation and moderate laughter; that thereby the mind may be the more fitted to go about serious things in a serious manner, Eccles. 3. 4. Such honest and sometimes piercing Ironies we find used by holy men in Scripture, 1 King. 18. 27. Phil. 3. -2. But here it is taken in an evil sense for scurrility, when men do make it their exercise to shew the sharpnesse of their wit in jesting, and to beget not moderate recreation of spirit in order to their fitting for a more serious purpose, but immoderate laughter, and carnall mirth in the hearers: and especially, when, in order to this end, they spare not offensive jests by tart reflections upon the way, gesture, yea, and personall imperfections of others; nor yet profane and impious jests, by wresting Scripture to expresse the conceptions of their light and wanton wits: now, the Apostle forbiddeth all those three, because they are not convenient, or beseeming to Saints, so that this reason is coincident with the former, ver. 3. And in opposition to all those, he recommendeth unto them for their mutuall cheering, and edifying one another by discourse when they should meet, rather to recount what favours they had received from God, and to blesse Him for them. Doct. 1. As there are many wayes by which a man may transgresse with his tongue; so we ought to guard against all transgressions of that kind: not only those, which naturall reason would blush to patronize, but others also, which are pleaded-for by many, and defended as laudable strains of a quick wit: for, he forbiddeth not only filthinesse, but also foolish talking and jesting. 2. Satan and corrupt nature do take advantage of mens naturall temper and inclination, even of that, which in it self is not sinfull, thereby to stir them to sinfull courses to get their inclination satisfied: for, from this sociable temper and inclination in men to entertain one another by discourse, he taketh advantage to put them upon those sins of filthy speaking, foolish talking and jesting. 3. It is a task of no small difficulty to keep within the bounds of lawfull and allowed mirth and recreation, especially in recreating our spirits by pleasant and delightfull discourse, so that we exceed not either in matter or manner; considering that what is inoffensive at one time and place, and to some persons, may be irritating and offensive at, and to others: for, therefore it seemeth the Apostle designeth this vice in speech by that name, which (as I shew) agreeth also to that which is lawfull and allowed, implying, that in this particular there is an easie passage from what is allowed to that which is forbidden; And jesting, saith he. 4. It is not sufficient for Ministers to forbid and reprove sins under such and such general heads; but, seing people either through ignorance cannot, or wickednesse will not see, or lazinesse care not to see the evil of severall particular sins contained under those generall heads; therefore they are bound in their reproofs and prohibitions to fall upon the particular branches and instances of that evill, which they speak against: for, the Apostle, chap. 4. ver. 29. having spoken against corrupt communication in the general, doth here enumerate three distinct branches of that evill; filthy speaking, foolish talking, and jesting. 5. Called Saints and Christians should be so tender in walking, as that they scare not only at those evils which are palpably grosse and cryed-out against by all; but also at every other thing which is unbeseeming their profession, or inconvenient and disadvantagious to the Gospel or their own peace: for, the Apostle disswadeth from those sins upon this ground, that they are not convenient. 6. A choice remedy against filthy speaking, foolish talking, jesting, and other sins in our ordinary communication, is, to have our hearts alwayes keeped so sensible of Gods goodnesse, and so desirous to expresse what sense we have thereof unto others, that, whenever occasion offereth, we may gladly lay hold on that subject rather than on any other, and thereby provoke others to do the like: for, so we should not be necessitated (as oft-times in a kind we are) to fall upon sinfull, vain and idle communication through penury and want of better purpose: hence the Apostle, as a remedy against the fore-mentioned evils, prescribeth giving of thanks. 7. There is not any case incident to a Christian, but if he search throughly, there will be found some ground for thanksgiving and rejoycing, though not in himself, yet in Gods dealing with him, whether for mercies bestowed, or judgments not inflicted, Philip. 2. 27. for, while Paul commandeth them to exercise themselves, and cheer up one another with giving of thanks in stead of foolish talking and jesting, he supponeth there will be alwayes reason of thanksgiving; But rather giving of thanks. 8. Though Saints may, and are bound sometimes, and in some cases to confesse their faults one to another, Iam. 5. 16. and consequently may regrate their spiritual losses and decay; yea, and may also speak of what concerneth their worldly affairs, Gen. 31. 38. Yet, it is not only most seemly, but also a thriving way for the inward man, not to dwell alwayes upon heartlesse regrates for what they want; but to adde, at least, a mixture of chearfull acknowledgement of what they already have, giving hearty thanks to God for it: for, as the Apostle doth not astrict them only to giving of thanks in their conference and discourse; So he doth recommend it, as the choicest subject to be most frequently insisted on: But rather giving of thanks.