by Shawn Chancellor
Synopsis: If the tongue is unbridled, its influence is destructive and demonic; accordingly, Shawn challenges us to use this great gift to glorify God and build up one another.
The Ephesian epistle presents a clear and concise view of God's plan for the redemption of His people. In the opening paragraphs, we learn that redemption and its associated blessings are found "in Christ" (Eph. 1:3-8). No man could conceive of or enact such a plan, and so it is "by grace you have been saved" (Eph. 2:5). This gracious act must be met by faith to be effective for salvation (Eph. 2:8). Salvation is not a self-gratifying goal to be achieved. Instead, the redeemed are "His workmanship, created in Christ Jesus for good works" (Eph. 2:10). Salvation grants us life "in Christ," and so we belong to Him to serve His purposes. Thus this life is not to be lived haphazardly, but intentionally.
Paul emphasizes the need for such an intentional approach, by contrasting the Gentile lifestyle, with one of faith and godliness. In Ephesians 4:17-19, he describes the mindset of the Gentile world as "futile" and marked by willful ignorance and stubbornness to the point that they became "callous" (literally, a loss of sensitivity). Paul's use of phrases, such as "the practice of every kind of impurity with greediness," reminds one of Romans 1:21-32, where he describes a way of life that did not consider the moral, spiritual, or social consequences of any action deemed pleasurable. The contrast between these two lives is seen in the emphatic statement, "but you did not learn Christ in this way" (Eph. 4:20). By exhorting the saints to "lay aside the old self" (v. 22) and "put on the new self" (v. 24) in the "likeness of God" (v. 24), Paul makes it clear that the gospel calls for a recognition of what is righteous and holy and that certain behaviors must be developed or abandoned. This calling demands serious and thorough self-examination and discipline in every word and deed. In the final verses of chapter 4 and in the beginning of chapter 5, Paul highlights three areas where casualness in language reveals callousness rather than godliness.
The first area Paul highlights is conversation regarding salvation and fellowship in Christ. Paul calls on those who have "put on the new self" to lay aside falsehood and speak truth each one of you with his neighbor, for we are members of one another (Eph. 4:25). The last phrase of the verse connects this statement to the overall theme of the book, i.e., both Jews and Gentiles are redeemed and made one in Christ (Eph. 2:11-22; 3:4-6). Considering the intensity of the debate over Gentile inclusion and the obvious sensitivity over this issue, Jewish brethren would have needed to be very cautious about the language they used in addressing Gentile brethren and in dealing with questions of salvation and fellowship in Christ. Likewise, a casual approach to the way in which we speak of, and teach the gospel may lead to unnecessary conflict and even to the development of false concepts. Terms such as grace, faith, works, etc., must be used precisely, so as not to leave room for misunderstanding.
Furthermore, we should be careful how we speak of the lost, recognizing that we have all been "dead in our trespasses and sins" (Eph. 2:1). While error is taught in denominational churches, we must take care that our speech attacks the error, rather than those deceived by it. Also, when we have disagreements with brethren, we must take care not to assign motives flippantly and thus cause the schism to deepen.
In Ephesians 4:29, Paul makes a more general statement about the impact of our language in everyday interactions. He states that we must "let no unwholesome word proceed" from our mouths. The Greek word translated "unwholesome" refers to that which is "rotten, putrefied…corrupted by one and no longer fit for use, worn out… of poor quality, bad, unfit for use, worthless" (Strong 4550). In the context, it contrasts with words that are "good for edification according to the need of the moment." So, "unwholesome" words refer to language that is harmful in any way. Such language would be used to express bitterness, wrath, anger, clamor, slander, and malice (Eph. 4:31).
On the other hand, our words should give "grace to all those who hear," and express kindness, tenderness, and forgiveness (Eph. 4:32). We might make an application here to our public discourse and consider how a casual approach to conversations about social ills and politics can become unwholesome. In our current environment, we have a dangerous mixture of political division and the ability to broadcast our thoughts to the world instantly. As those who have "put on the new self," do we contribute to the hostility? Do we casually spread dishonest and hateful speech by pushing "like" or "share" without considering the truth of the message that we endorsed? Do we consider the tone of the language used? Christians should be aware of the impact that such speech may have on our ability to share the gospel with others. If we cannot speak graciously and keep a kind tone while speaking of something as fleeting as who is currently in office, how can we be trusted to speak kindly and graciously about something as delicate and essential as salvation and eternal life?
In Ephesians 5, Paul continues the same theme, reminding his audience of their need to be more like God and less like the world around them. This is accomplished by turning away from immorality, impurity, and greed (Eph. 5:1-3). He goes on to say, "There must be no filthiness and silly talk, or coarse jesting, which are not fitting, but rather giving of thanks" (v. 4). These terms refer to the vulgar and obscene expressions of a dirty mind. There are two ideas that we should consider about this instruction. First, we should be very aware that our words are the fruit of our hearts. As Jesus warned, the "mouth speaks out of that which fills the heart" (Matt. 12:34). James illustrates the same principle by pointing out that a fountain does not "send out from the same opening both fresh and bitter water" (Jas. 3:9-12). Thus, the key to taming the tongue is to purify the heart.
In light of this, we must consider the potential impact of the world around us on our hearts. The destruction of morality has become the entertainment of our society, and our society is uniquely focused on entertainment. Such an environment will undoubtedly influence the unguarded heart toward the very self-gratifying impurity that Paul has under consideration. At best, a casual approach to the words we use and the subjects we choose to joke about reveals a heart that has not been guarded (Prov. 4:23). Worse, such casualness may indicate a callousness toward the wickedness of the immorality that resonates in our words. Worse still, such language may inadvertently reveal a heart that has already been given over to immorality and is in danger of having no "inheritance in the kingdom of Christ and God" (Eph 5:5).
As those who have "put on the new self" and seek to "be imitators of God," we must be intentional in our efforts to separate ourselves from the world. This begins by turning our hearts toward God, which in turn produces words and deeds consistent with our confession. Failing to be intentional with our words may cause harm to our brethren, hamper our efforts to spread the gospel, and perhaps even cost us our souls. Our words must be "seasoned with salt" (Col. 4:6) so that we might be able to speak the truth, "edify according to the need of the moment," and be busy in "giving of thanks."
Strong, James. Enhanced Strong's Lexicon. Woodside Bible Fellowship, 1995.
Author Bio: Shawn has been working with the South Georgia Street congregation in Amarillo, TX for the past three years. He and his wife, Bonnie, have one daughter. The church website is sgeorgiastreet.church. He can be reached at shawn.chancellor@gmail.com.
