Taking Off Natural Reactions to Put On Spiritual Actions (2)

Continuing our meditations on Ephesians 4:30-32—And grieve not the Holy Spirit of God, whereby ye are sealed unto the day of redemption. Let all bitterness, and wrath, and anger, and clamour, and evil speaking, be put away from you, with all malice: And be ye kind one to another, tenderhearted, forgiving one another, even as God for Christ’s sake hath forgiven you—Paul first deals with bitterness and then addresses wrath, and anger.

Third, the explosion wrath, and anger will be manifested in one (or both) of two ways. One manifestation is clamour (kraugē), which refers to a crying out against someone or even physical brawling. I have seen such verbal sin in congregational business meetings. I even heard of one church member who “invited the pastor outside” to settle a matter with fists. How disgraceful!

Whether or not this happens, however, at the very least there will be evil speaking. The Greek here is blasphemia (English, “blaspheme”). This refers to slanderous and damaging speech. While in English, “blaspheme” means speaking evil of God, in Greek it means speaking evil of anyone.

Webster defines “slander” as “the utterance of false charges or misrepresentations which defame and damage another’s reputation.” A legal term for this is “defamation,” which is, as one law professor explains, “a tort [i.e., “a wrongful act”] that imposes liability for making false and derogatory statements that injure someone’s reputation.”

This is a serious problem in Christianity today. We see preacher speaking against preacher, church member against pastor, church member against church member and so on. While certainly disagreements will come, and even rebuking of false doctrine will be required, we must never allow slanderous and damaging speech to characterize our dealing with other believers. We must always “[speak] the truth in love” (Eph. 4:15).

Fourth, there is all malice. Back in verse 29, we noted the word “good,” which is agathos, meaning benevolent, profitable, useful, beneficial, excellent, virtuous, and suitable. The Greek here for malice is kakia, which is used to indicate the exact opposite of agathos. When compared, then, to the aforementioned meanings of agathos, kakia means: malevolent, unprofitable, useless, detrimental, poor, vice, and unsuitable. In other words, any and all forms of “bad” must not characterize the Christian.

Paul adds finally, all these are to be put away. The basic concept behind the Greek here (airō) is “to raise or lift up.” Used in the figurative sense, as it is here, it means “to pick up and carry away, to make a clean sweep.” Indeed, may we sweep away these hindrances to Christian living.

Expositor Martyn Lloyd-Jones offers this solemn challenge: “The Apostle is exhorting the Ephesians to put away all this evil. He does not say that because they have become Christians it has automatically dropped off . . . And again we notice that he does not merely tell them to pray that these sins may be taken out of their lives. Pray by all means, but do not forget that Paul tells the Ephesians to put them off, to put them far from them, and we must do the same. It is not pleasant. It is not at all pleasant even to preach on these things; it is very unpleasant for us to face them . . . but, says the Apostle, we must do it, and if we find any vestige or trace of these things within us, we must take hold of it and hurl it away from us, trample upon it, and bolt the door upon it, and never allow it to come back.”

And may we add, we will battle some of these tendencies daily, but the challenge is to consciously sweep them out of our heart and bolt the door behind them. They grieve . . . the Holy Spirit, so they must go.

Taking Off Natural Reactions to Put On Spiritual Actions (1)

Ephesians 4:30-32 declares: And grieve not the Holy Spirit of God, whereby ye are sealed unto the day of redemption. Let all bitterness, and wrath, and anger, and clamour, and evil speaking, be put away from you, with all malice: And be ye kind one to another, tenderhearted, forgiving one another, even as God for Christ’s sake hath forgiven you. Here is the fifth and final sin that can easily creep back into the Christian’s life.

These final verses are a summary of what has gone before and graphically contrast the natural reactions of the “Old Man” with the spiritual actions of the “New Man.” In other words, in the Christian walk, the Believer must not react according the impulses of the flesh, rather he must act according the impetus of the Spirit. Once again we consider the negative first: grieve not the Holy Spirit of God, whereby ye are sealed unto the day of redemption.

As a foundation to all that follows, Paul first emphasizes that the Christian grieve not the holy Spirit of God, whereby ye are sealed unto the day of redemption. What a statement! It is actually an allusion to Isaiah 63:9–11, where the prophet declares that God’s people “rebelled, and vexed his holy Spirit.” Here is a strong reminder of the indwelling Holy Spirit and the practical result of that doctrine.

Harry Ironside is no doubt correct when he observes that this statement is the most important part of this entire passage. The word grieve (lupeō) means “to sadden, bring pain, or afflict with sorrow.” While all sin saddens God, not just the ones Paul lists here, these listed sins are apparently especially painful to the Holy Spirit. Why? Because they are especially inconsistent in the Holy Spirit indwelt life. Nothing is more inconsistent in the Holy Spirit indwelt life than lying, unrighteous vengeance, stealing, corrupt speech, and the rest of the sins listed here.

We studied the “Sealing of the Holy Spirit” back in Ephesians 1:13-14. As we learned, the word “seal” pictures the ancient signet ring, which signified acquisition, absolute ownership, authenticity, and assurance. While the first mention of sealing is doctrinal, this second mention is practical. The principle here is that since we are sealed until we go home to be with the Lord, we are to act like it now by not grieving the Holy Spirit through sin. This brings us to Paul’s summary list.

First, there is bitterness (pikria), which simply means “harbored hostility,” a smoldering resentment, holding a grudge. In his commentary on the Greek text, John Eadie puts it best: Bitterness is a figurative term denoting that fretted and irritable state of mind that keeps a man in perpetual animosity—that inclines him to harsh and uncharitable opinions of men and things—that makes him sour, crabbed, and repulsive in his general demeanor—that brings a scowl on his face, and infuses venom into the words of his tongue.”

Bitterness is the end result of suppressed anger, and as Hebrews 12:15 declares, it defiles us. The Greek behind “defiled” there is miaino, which means “to stain with color, tinge, or pollute.” Anger must not be suppressed—it must be dealt with.

Second, Paul goes on, bitterness, if not dealt with, eventually leads to wrath and even more anger. As examined earlier, while thumos (wrath) is passionate and temporary, orge (anger) indicates “a more enduring state of mind.” Again, as one ancient put it, “Thumos is anger rising up in vapor and burning up, while orge is a yearning for revenge.” The idea here then is obvious—the time will come when bitterness will explode and dig its way deep into our heart.

Taking Off Corrupt Speech to Put On Good Speech (3)

Taking Off Corrupt Speech to Put On Good Speech (3)

By Dr. J. D. Watson

Pastor-Teacher, Grace Bible Church

Concluding Paul’s challenge in Ephesians 4:29— 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—having considered the negative consideration, we now see the positive. Turning to the deeper motive, and thereby the greater blessing, this verse reveals three principles that should be true of the Believer’s speech.

First, we speak that which is good. The Greek here is agathos, which occurs frequently in the New Testament (107 times) and has a wide range of meanings, including: benevolent, profitable, useful, beneficial, excellent, virtuous, and suitable. As we’ll see, every one of those meanings is appropriate to speech. With that in mind, may we test ourselves daily and examine our speech according to agathos by asking a series of questions. (1) Is what I am about to say benevolent? Is it kind, compassionate, and caring? (2) Is what I am about to say profitable, beneficial, and useful? Will it accomplish something? Is it constructive or destructive? Will it help or hinder? Is it positive or negative? (3) Is what I am about to say excellent? Is it just good or eminently good, the best thing to say? (4) Is what I am about to say virtuous? Is it righteous, honorable, and moral? Does it avoid suggestiveness, vulgarity, and crudeness? (5) Is what I am about to say suitable? Does it fit the moment? Is it proper? Is it appropriate?

Second, as if good were not enough, Paul adds that our speech should edify. Edifying is oikodomē, which refers literally to the building of a house. Therefore, everything we say should build up other believers, not tear them down. Our speech should be uplifting, encouraging, instructive, and even challenging.

The story is told of a woman who developed a serious throat condition. The doctor prescribed medication but also told her that her vocal cords needed total rest—no talking for six months. With a husband and six children to care for, such a prescription seemed impossible, but she set out to do so. When she needed the kids, she blew a whistle. If she needed to give instructions, she wrote them on memo pad. She also placed such pads all around the house that she and others could quickly grab for questions and answers. When the six months had passed, her first words were most revealing. She said that the children had become quieter, and then she remarked, “I don’t think I’ll ever holler again like I used to.” When asked about the notes, she replied, “You’d be surprised how many hastily written notes I crumpled up and threw into the wastebasket before I gave them to anyone to read. Seeing my own words that I would have spoken had an effect that I don’t think I can ever forget.”

Paul is not done yet.

Third, our speech should gracious (minister grace). The word minister is again the word didōmi, which is translated “give” back in verse 27 (“Neither give place to the Devil”). It means “to give of one’s own accord and with good will.” Grace, of course is charis, which used in the context of salvation means the unmerited favor of God toward man manifested primarily through the person and work of Jesus Christ apart from any merit or works of man.

So what does it mean for us to give grace to others? In broad strokes the word grace and paints a picture of exceptional kindness, special goodwill, friendly action in excess of the ordinary. That is what characterizes our speech. Sometimes we say the right things, and even say them at the right time, but we say them in the wrong way. We must always speak with love, concern, and kindness. While we always “speak the truth” (4:15), we never stoop to today’s co-called “policy of total honesty,” which often hurts those around us. Our words are always kind.

Indeed, the tongue is the best and worst thing we each possess. It can help or hinder, it can build or destroy. May we ask ourselves throughout the day, “Is my tongue the best thing about me or the worst? Does my speech glorify and honour the Lord, and does it build up those around me?” May we pray with the Psalmist, “Set a watch, O LORD, before my mouth; keep the door of my lips” (Ps. 141:3).

Taking Off Corrupt Speech to Put On Good Speech (2)

Continuing our meditations on Ephesians 4:29—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—why is man’s speech corrupt? The answer is obvious—because the mouth only speaks what is in the heart.

An ancient fable tells of a slave who took poison a little at a time until she became so full of it that just her breath would wither the flowers. That’s how some people’s speech is today. Many years ago, while working in the building trades as an electrician, I was on a “cherry picker” one day running conduit in the steel ceiling frame of a warehouse. Just a few yards over from me was a sheet metal working (a “tin knocker” we called them) who was also on a cherry picker installing some heating duct. There was so much fifth coming out of his mouth that it seemed he had a little blue could floating above him. I just couldn’t resist, so I yelled over to him, “Hey, I was just wondering, is that the same mouth you eat with?” While his buddies on the ground laughed, he answered a little sheepishly, “Yea, I guess it is.”

Jesus Himself said, “Out of the abundance of the heart, the mouth speaketh” (Matt. 12:34). Man speaks corruptly because he is corrupt. But Christ changes that.

Pastor, commentator, and conference speaker Warren Wiersbe points out this wonderful contrast: “It is interesting to trace the word mouth through the Book of Romans and see how Christ makes a difference in a man’s speech. The sinner’s mouth is ‘full of cursing and bitterness’ (Rom. 3:14); but when he trusts Christ, he gladly confesses with his mouth “Jesus Christ is Lord” (Rom. 10:9–10). As a condemned sinner, his mouth is stopped before the throne of God (Rom. 3:19); but as a believer, his mouth is opened to praise God (Rom. 15:6). Change the heart and you change the speech. Paul certainly knew the difference, for when he was an unsaved rabbi, he was ‘breathing out threatenings and slaughter against the disciples of the Lord’ (Acts 9:1). But when he trusted Christ, a change took place: ‘Behold, he prayeth’ (Acts 9:11). From ‘preying’ to ‘praying’ in one step of faith!”

What a truth! From profanity to praise, from threatening to thanksgiving, from vulgarity to virtue. The Christian’s speech must not be characterized by corrupt words. We must not allow it to can creep back into our lives. We are bombarded with this every day, and while outright vulgarity is usually not a temptation, off-color stories, crudeness, and other tendencies sometimes are.

Commentator William Hendrickson makes this point well: “Certain vile phrases or catch words, sometimes even profanity, all too common in the pre-conversion period of life, have the habit in unguarded moments to barge right in and to befoul the atmosphere. Think of Peter who, although a disciple of the Lord, ‘began to curse and to swear’ when he thought that his life was in danger (Matt. 26:74).”

Indeed, it’s those “unguarded moments” that trip us. Paul deals with other aspects of speech in Ephesians 5:4, which he calls “foolish talking” and “jesting.” He also gives a beautiful admonition in Colossians 4:6 that our speech should be “seasoned with salt.” What does that mean? As salt enhances the flavor of food, our speech is to enhance Christ and those around us. May we say, our words quite literally should “taste good.” May they never leave a “bad taste” in any one’s mouth. This leads to the positive emphasis, which we’ll examine next time.

Taking Off Corrupt Speech to Put On Good Speech (1)

Ephesians 4:29 declares, 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 the fourth of five sins that can easily creep back into the Christian’s life. Again we consider the negative first: let no corrupt communication proceed out of your mouth.

Speech is one of the most distinctive features of a person. I often recall the four years my wife and I traveled the country in ministry in the early 1980s (we thankfully came to Meeker in 1986). It was fascinating to hear the different dialects and accents in various places. During one week of meetings, I met a professor of linguistics who shared with me some of the reasons for this phenomenon, one of which was actually climate. Because of the heat in the southern states, speech tends to slow down and be drawn out, while in the colder climate in the north, speech tends to be quicker and clipped. I still recall the unique speech in Sheboygan, Wisconsin; I chuckled the entire week I spent there as I heard one of the most unique dialects in American culture. I also love the Tennessee accent, and of course, you can spot a Texan after about three words. To this day I still listen to speech patterns and often guess where someone is from originally.

Indeed, language and speech is one of our most unique characteristics. We might also interject that this unique quality of humanity over animals is still a puzzle that the evolutionist can’t explain.

What we see in our text, then, reminds us of what James declares, that while men have tamed wild beasts, no one can tame the tongue; it can be tamed only by the Holy Spirit.

Communication translates logos, which means to speak intelligently, to articulate a message, to give a discourse. Logos is derived from lego, which originally (prior to the 5^th Century B.C.) denoted the “activity of collecting, carefully selecting, cataloguing in succession, and arranging together in an orderly sequence.” This developed into the meaning “to lay before, i.e., to relate, recount” and finally “to say, speak, i.e., to utter definite words, connected, and significant speech equal to discourse.” How important words are! They must be carefully selected, orderly, and connected. Words matter!

So Paul is concern here with the words Christians use, the speech that characterizes their lives. Specifically, he’s concerned that it not be corrupt (sapros), “rotten, putrid.” Originally this vivid word was used to describe rotten or spoiled food. Our Lord used it Matthew 13:48 to refer “bad” (rotten) fish that must be thrown away.

What must never characterize the Christian, then, is rotten, spoiled, decayed speech. Several modern translations miss the mark with “unwholesome,” which is not as strong as corrupt. And how corrupt, indeed, is the speech of man today! The vulgarity, profanity, suggestive, and down right filthy jokes and stories are all common to our society.

Some years ago I stopped at a one of the convenience stores right here in Meeker. When I came out of the store I heard two teenage girls, both about sixteen years old, swearing at one another. I heard four letter words coming from those girls that at one time would seldom be heard outside a marine barracks. Today such language is commonplace.

Further, have you ever considered how this corruption even appears in just the decibel volume of people’s speech? Whether it’s at a ballgame, a conference, a party, or even some restaurants, it’s an out of control cacophony. But the Christian’s speech is never to be out of control, never a clamor, never chaotic. We’ll continue next time.

Taking Off Stealing to Put On Laboring (3)

Concluding Paul’s challenge in Ephesians 4:28—Let him that stole steal no more: but rather let him labour, working with his hands the thing which is good, that he may have to give to him that needeth—having considered the negative consideration, we now see the positive.

First, notice that a man must labour, working with his hands. How amazing the Word of God is! In a single statement, Paul addresses issues that plague society 2,000 years later.

The “get rich quick” mentality—winning the lottery, the latest system for buying real-estate, the newest “pyramid scheme”—is not the mentality of the New Man. There’s certainly nothing wrong with riches, for it’s only “the LOVE of money [that] is the root of all evil” (I Tim. 6:10, emphasis added), not money itself. And it is, indeed, this love of money that drives the “get rich quick” mentality.

In contrast, the mentality of the New Man is that he “labors” and “works.” Labour is kopiao, which speaks of “exertion and toil,” “the process of becoming tired,” and the “consequent fatigue and exhaustion.” Peter used this word, for example, when he told the Lord that he and his companions “toiled” all night fishing and had caught nothing (Lk. 5.5). It’s also used of the duty of a pastor to study the Word of God: “Let the elders that rule well be counted worthy of double honour, especially they who labour in the word and doctrine” (I Tim. 5:17). In contrast to today’s tendency to stay out of the “Pastor’s Study,” Paul makes it clear that the responsibility of a pastor is to exhaust himself in the study of the Word of God.

 Working (ergazomai) speaks of work in general, such as working “in a field (Matt. 21:28) or at a trade (Acts 18:3),” or even “to do business” (Matt. 26:16).” Not only are we working to the point of exhaustion, but we’re doing it systematically, doing it every day in our field, trade, or business.

At the very foundation of society is the necessity of work. Even before the fall, man was required to work (Gen. 2:15), which then became even more necessary, and much more difficult, after the fall (3:17-19). So foundational is work that Paul told the Thessalonians that “if any would not work, neither should he eat” (I Thess. 3:10). Every Jewish rabbi was taught a trade, for as the rabbis said, “If you do not teach your son a trade, you teach him to be a thief.” As always, Jesus is our model—He was carpenter. What a principle that is in our day when so many people have no work ethic, when many young people are not being taught how to work.

Indeed, the concepts of “entitlements” and “welfare” were creations of political Liberalism, which is by definition Socialism, “the redistribution of wealth.” There are certainly cases when people need help, such as I Corinthians 16:1-3, where the needs of people in the Jerusalem church were met by the Believers in the churches in Galatia, but the welfare system in our society is horribly abused. People who work support millions who can but won’t. Not only does Scripture declare it, but even common sense tells us that if a man can work, he works, or he does not eat. Biblical principles always have practical reasons.

Second, Paul says that a man’s labour must be good. A Christian must work at a job that is honest and God-honoring and cannot work anyplace where he must violate God’s commands. This would include anything from doing something dishonest to an employer who demands that a Christian working on Sunday was the rule instead of the exception.

Third, and most important, Paul’s main thrust is that we work in order that we may have to give to him that needeth, that we can give to others. Oh, that Christians would see this! Humanism says we work to get; God says we work to give. This includes not only giving to our families, but it goes much further. It involves giving to God and giving to other Believers. It’s easy for Christians to be drawn into the world’s philosophy: “Let the insurance company take care of it,” or, “Let the government do it.” But such attitudes contribute not only to the decaying of our society but to Christianity. Instead of ministering to other believers, we shift the responsibility and thereby not only disobey God but also contribute to growing Socialism. Christians should be concerned about the needs and burdens of fellow Christians. If we see a need, we should do what we can to help meet that need. Sometimes it might not be much, but God will use it.

Taking Off Stealing to Put On Laboring (2)

Continuing Paul’s challenge in Ephesians 4:28—Let him that stole steal no more: but rather let him labour, working with his hands the thing which is good, that he may have to give to him that needeth—how often do we steal from God? There are two basic ways we do this.

We first steal money from Him. Unlike the Old Testament practice of “tithing” (ten percent), the New Testament nowhere speaks of it. In dramatic contrast, I Corinthians 16:2 declares that the basis of giving our financial support is: “Upon the first day of the week let every one of you lay by him in store, as God hath prospered him, that there be no gatherings when I come” (emphasis added).

While voluntary giving was practiced in the Old Testament (see Ex. 25:1-2; 35:5, 21; Prov. 3:9-10; 11:24), tithing was demanded because it was this that paid for the operation of Israel’s government. In fact, the prophet Malachi condemned the people for their failure to pay these “taxes” that supported the Levites who ran the nation. Tithing, then, had nothing to do with “giving,” which implies freewill offering, rather it was required payment.

Obviously, then, tithing is nowhere New Testament. Just as the Israelites gave “tithes” to support the Divinely ordained government under which they lived, we today are required to pay taxes (Rom. 13:6). While we are sometimes appalled at what our tax money pays for, we are to pay it anyway. As corrupt and perverted as the Roman Empire was, our Lord still commanded, “Render to Caesar the things that are Caesar’s” (Mk. 12:17).  So in I Corinthians 16:2, no longer is stewardship based upon demand; it’s based upon grace.

Briefly, such “grace giving” involves four things. First, realize that 100% belongs to God. He has entrusted us with all we possess and will hold us accountable for how we use it. Second, weigh how much you give against how much you keep for yourself. There is nothing wrong with buying things, but often we confuse needs, wants, and indulgences. Third, don’t “give to get.” Many today are teaching a philosophy of prosperity that says if you give to God, He will bless you materially. Old Testament Jews were promised material blessing, but no such promise is made to New Testament believers. Fourth, give as the Spirit urges you. This does not mean giving out of impulse or emotion, rather through prayer and Holy Spirit urging give as God has prospered.

I once read a book (by an unfortunately obscure author) in which the author told of a tract that came into his hands. On the cover of the tract was an illustration similar to a pie. A thin slice of the pie, which represented ten percent of it, was labeled, “10% for God.” The remainder of the pie was labeled, “90% for yourself.” In the author’s own words: “I simply cannot express the loathing in my heart to this legalistic and loveless lie. Nowhere are Christians taught that they can discharge their stewardship on such a basis. If I am God’s, then all that is put in my hands is God’s! Does it startle some of you to learn that God is going to make His stewards give an account of 100% of all that He gives them? I urge ministers and teachers to forsake Old Testament ground and start teaching New Testament doctrine relative to stewardship” (Edward Tracy, Babylon The Great Is Fallen, Is Fallen [published by the author in San Francisco, California, 1960], p. 81).

Dear Christian, God wants us to give as He has prospered us, to give according to the grace He has shown toward us.

A second area in which we steal from God is time. All our time belongs to God. Like everything else (money, possessions, children, etc.) God has made us stewards of time. In our study of Ephesians 5:15-17 we will learn that one of the characteristics of true wisdom is “redeeming time,” that is, using time wisely and advantageously. We are to use our time to glorify God. How unfaithful we are in their attendance to the local church, in our daily witness of Christ, and in our service to others. This is no more and no less than stealing from God!