SEV Biblia, Chapter 4:29
Ninguna palabra corrompida salga de vuestra boca, sino la que sea buena para edificacin, para que d gracia a los oyentes.
Clarke's Bible Commentary - Ephesians 4:29
Verse 29. Let no corrupt communication] pas logov saprov. Kypke observes that logov saprov signifies a useless, putrid, unsavoury, and obscene word or conversation. 1. Useless, particularly that which has been rendered so by old age and corruption. 2. Putrid, impure; so Aristophanes in Lysistrat., p. 859, calls a bad woman sapra: emoi su loutron, w sapra? Tune, Spurca! balneum mihi parabis? 3. Calumnious, or reproachful; whatever has a tendency to injure the name, fame, or interest of another. In short, it appears to mean any word or thing obscene, any thing that injures virtue, countenances vice, or scoffs at religion. In the parallel place, Col. iv. 6, the apostle exhorts that our speech may be seasoned with salt, to preserve it from putrefaction. See Kypke and Macknight. But that which is good to the use of edifying] To be good for a thing is a Graecism, as well as an Anglicism, for, to be fit, proper, suitable, &c.; so Achilles Tatius, lib. iv. p. 2x21: a gaqon eiv filian oida se? I know thee to be good (formed) for friendship. And Appian, de Bell. Hisp., p. 439, terms both the Scipios, andrav ev panta agaqouv genomenouc, men who were good (suitable) for all things. And also Lucian, in Toxari, p. l3: ou monon ara toxeuein agaqoi hsan skuqai? The Scythians were not good (expert) in archery only. See Kypke, from whom I quote.
That it may minister grace] ina dw carin. This may be understood thus: 1. Let your conversation be pure, wise, and holy, that it may he the means of conveying grace, or Divine influences, to them that hear. 2. Let it be such as to be grateful or acceptable to the hearers. This is the meaning of ina dw carin in some of the most correct Greek writers. Never wound modesty, truth, or religion with your discourse; endeavour to edify those with whom you converse; and if possible, speak so as to please them.
John Gill's Bible Commentary
Ver. 29. Let no corrupt communication proceed out of your mouth , &c.] As unsavoury speech, foolish talking, light and frothy language, that which is filthy, unprofitable, noxious, and nauseous, and all that is sinful; such as profane oaths, curses, and imprecations, unchaste words, angry ones, proud, haughty, and arrogant expressions, lies, perjury, &c. which may be called corrupt, because such communication springs from a corrupt heart; is an evidence of the corruption of it; the subject matter of it is corrupt; and it conveys corruption to others, it corrupts good manners; and is the cause of men's going down to the pit of corruption: wherefore a restraint should be laid upon the lips of men; men have not a right to say what they please; good men will be cautious what they say, otherwise their religion is in vain; and conscious of their own weakness, they will pray to God to set a watch before their mouth, and to keep the door of their lips, and not suffer anything to come out, but that which is good for the use of edifying : or for edification, as the Syriac version renders it; the Arabic version reads, for the edification of all; that is, that hear; and the Vulgate Latin version and Claromontane exemplar, for the edification of faith: for the building up of saints on their most holy faith, and for the encouragement and increase of the grace of faith: in the Greek text it is literally, for the edification of use; for useful edification, or what is useful for edification; and is suited to the present want or opportunity, as the word is by some rendered: and that must be good, which answers such an end; meaning not that the language should be formally and grammatically good, though to speak with propriety is useful and serviceable, and tends the more to instruction and edification; but that which is materially good, or the subject of it is good; that which is true, pure, pleasant, and profitable: that it may minister grace unto the hearers ; may be grateful and acceptable to them, or may minister the grace of God to them; that is, the doctrine of grace, the Gospel of the grace of God; and be a means of conveying the principle of grace into the hearts of the hearers, and of drawing it forth into exercise where it is; and such speech or communication which springs from a gracious heart, and from a principle of grace in the heart, and is upon the subject of the grace of God, is most likely to be thus useful and edifying: agreeably to all this are some sayings of the Jews f56 , says R. Joshua ben Levi, for ever let not a man suffer any thing hnwgm , that is filthy, or unseemly, to proceed out of his mouth; says R. Ishmael, for ever let a man discourse hyyqn wlb , in a pure language; not corrupt.
Matthew Henry Commentary
Verses 29-32 - Filthy words proceed from corruption in the speaker, and they corrup the minds and manners of those who hear them: Christians should bewar of all such discourse. It is the duty of Christians to seek, by the blessing of God, to bring persons to think seriously, and to encourag and warn believers by their conversation. Be ye kind one to another This sets forth the principle of love in the heart, and the outwar expression of it, in a humble, courteous behaviour. Mark how God' forgiveness causes us to forgive. God forgives us, though we had n cause to sin against him. We must forgive, as he has forgiven us. All lying, and corrupt communications, that stir up evil desires and lusts grieve the Spirit of God. Corrupt passions of bitterness, wrath, anger clamour, evil-speaking, and malice, grieve the Holy Spirit. Provoke no the holy, blessed Spirit of God to withdraw his presence and his gracious influences. The body will be redeemed from the power of the grave at the resurrection day. Wherever that blessed Spirit dwells as Sanctifier, he is the earnest of all the joys and glories of tha redemption day; and we should be undone, should God take away his Holy Spirit from us __________________________________________________________________
Greek Textus Receptus
πας 3956 λογος 3056 σαπρος 4550 εκ 1537 του 3588 στοματος 4750 υμων 5216 μη 3361 εκπορευεσθω 1607 5737 αλλ 235 ει 1487 τις 5100 αγαθος 18 προς 4314 οικοδομην 3619 της 3588 χρειας 5532 ινα 2443 δω 1325 5632 χαριν 5485 τοις 3588 ακουουσιν 191 5723
Vincent's NT Word Studies
29. Corrupt (saprov). See on Luke vi. 43, and Col. iv. 6.
That which is good (ei tiv agaqov). Lit., if any is good. Discourse that is good, whatever it be.
To the use of edifying (prov oikodomhn thv creiav). Lit., for the building up of the need. Rev., edifying as the need may be. Compare 1 Thessalonians v. 11, 14.
Robertson's NT Word Studies
4:29 {Corrupt} (sapros). Rotten, putrid, like fruit (#Mt 7:17f.), fish (#Mt 13:48), here the opposite of agaqos (good). {For edifying as the need may be} (pros oikodomen tes creias). "For the build-up of the need,"for supplying help when there is need." Let no other words come out. {That it may give} (hina dwi). For this elliptical use of hina see on 5:33.
