Let no obscene word come out of your mouth, but what is good for edification as needed, so that it imparts grace to those who hear.
4:29 — “Let no corrupt word come out of your mouth.” How can this problem be corrected? Clean the heart. “Because of the abundance of the heart the mouth speaks” (Matt 12:34). Corrupt words coming out of the mouth indicate that the heart (character) is corrupt. “The good man, from the good treasure of the heart, brings out good things; the bad man, from the bad treasure takes out bad things” (Matt 12:35). see also Matt 15:18-19; Mar 7:21-23; Pro 4:23 (from the heart flows life”). — “but that which is good for the necessary edification… give grace”. see Col 4:6. The tongue is a tremendous force for good or ill. The tongue is used to preach, to teach, to exhort, to admonish and to encourage, but it is also used to destroy with lies, with gossip and with all kinds of attacks against the person of others (Jas 3:3-12). There are many texts in Proverbs that instruct us on the correct use of the tongue.
Source: Commentary on the New Testament by Partain
no corrupted word, or bad word. Eph 5:3, Eph 5:4; Ps 5:9; Ps 52:2; Ps 73:7-9; Matt 12:34-37; Romans 3:13, Romans 3:14; 1Co 15:32, 1Co 15:33; Col 3:8, Col 3:9; Col 4:6; Jas 3:2-8; 2Pe 2:18; Jude 1:13-16; Rev 13:5, Rev 13:6.
but the one that is good. Deu 6:6-9; Salt 37:30, Ps 37:31; Ps 45:2; Ps 71:17, Ps 71:18, Ps 71:24; Ps 78:4, Ps 78:5; pro 10:31, pro 10:32; Pro 12:13; Pro 15:2-4, Pro 15:7, pro 15:23; pro 16:21; Pro 25:11, Pro 25:12; Isaiah 50:4; Evil 3:16-18; Luke 4:22; 1Co 14:19; Col 3:16, Col 3:17; Col 4:6; 1Thess 5:11.
for the necessary building. Eph 4:12, Eph 4:16.
in order to give grace. Matt 5:16; 1Pe 2:12; 1Pe 3:1.
Source: The Treasury of Biblical Knowledge
The demands on language are extremely high for Christians: no no corrupted word.
Source: New Illustrated Caribbean Bible Commentary
corrupted word. The word translated “corrupt” refers to something rotten that putrefies its surroundings, such as rancid fruit or rotten meat. Dirty language of any kind should never pass the lips of a Christian, because it is incompatible with the character of his new life in Christ (see Col 3:8; Jas 3:6-8; zip Ps 141:3). good for the necessary building. Christian speech should be instructive, encouraging, exciting (even when it has to be corrective), as well as appropriate and timely for each occasion (cf. pro 15:23; Pro 25:11; pro 24:26). thank you listeners. cop. Col 4:6. Since believers have been saved by grace and are preserved by grace, they should live and speak with grace. Our Lord set the model to follow in this area of life (Luke 4:22).
Source: MacArthur Study Bible
4:29 — “Let no corrupt word come out of your mouth.” How can this problem be corrected? Clean the heart. “For out of the abundance of the heart the mouth speaks” (Mat 12:34). Corrupt words coming out of the mouth indicate that the heart (character) is corrupt. “The good man, from the good treasure of the heart, brings out good things; an evil man out of an evil treasure brings forth evil things” (Matt 12:35). See also Mat 15:18-19; Mark 7:21-23; Pro 4:23 (from the heart flows life”).
— “but that which is good for the necessary edification… give grace”. See Col 4:6. The tongue is a tremendous force for good or ill. The tongue is used to preach, to teach, to exhort, to admonish and to encourage, but it is also used to destroy with lies, with gossip and with all kinds of attacks against the person of others (James 3:3-12). There are many texts in Proverbs that instruct us on the correct use of the tongue.
Source: Reeves-Partain Notes
Already in the first advice given by the apostle in this unit, the topic has to do with the use of the word, of speech. Now it is reiterated, with the following practical example that illustrates what it means, to be a doer of shalom. This task has to do with words, with our daily conversations. Undoubtedly, the mandate implies the fact of the power of the word to destroy or build others (an issue that Jas 3:1-18 develops eloquently). Jesus had already pointed it out in the Sermon on the Mount when speaking of anger and the fact that we can “kill” others with our words (Eph 5:21-26).
Two words that were used in the previous verse are used again here: good and need Thus, the author maintains the connection with the previous idea and links those ideas in an interesting and suggestive way.
Again, the author not only makes a ban, but also shows us the other side of the coin and encourages us to a positive, uplifting use of our words. This topic is undoubtedly of great importance and we do not always pay it due attention. Scholars of the human mind and behavior have alerted us, for example, to the enormous influence of the words that parents address to their children. If you use them to praise them, you build your self-esteem; if they use them to criticize and denigrate them, they write them a script that they will act in their young and adult life.
The author has placed in a central place the teaching task of those who have been endowed with charisms to build the Christian community “using the Word” (Eph 4:1-16). If that is true in a formal sense, in this passage the author reminds us that also in informal situations we play a very important role in the lives of others with our words. We can help them grow to the stature of Christ (Eph 4:13), which is a permanent necessity, or we can impede and damage its growth with our language.
Regarding the translation of this verse we must point out three elements that require special attention. The meaning of the word corrupted; The expression good for necessary edification; and the meaning of give grace.
The idea and main verb of this paragraph is come out of your mouth. This statement is preceded by the phrase no corrupted word. This expression suggests words that hurt, that traumatize, that pervert and hinder healthy personal and social growth. BJ uses “harmful”; BP uses “offensive”; LPD «disadvantages».
In contrast, Paul advocates the use of words good for the necessary building. Here the idea of good It refers to the idea of what is healthy and promotes the healthy growth and development of others. The idea that necessary implied is of something that is appropriate for that precise moment. That is, what is required at the right time. Undoubtedly, the importance of words as an instrument to exert influence and even shape the minds of those around us is highlighted here.
It is interesting that the author considers the growth of others a necessity (cf. Eph 2:21, Eph 2:22; Eph 4:12, Eph 4:16). It is the need of the other, which must be an important criterion regarding my own speech and conduct. This is how we saw it in the previous case and this is how it is now. This makes this part of the exhortation even more urgent and at the same time intensifies the negative character of the use of harmful words. For this reason, in the translation, a way must be sought to underline this fact.
That expression is complemented by the purpose clause with which the verse ends: in order to give grace to the listeners. This is the objective with which the use of our words should be measured and evaluated. Our words are vehicles that God uses to bless, strengthen, and train other Christians to fulfill their task as doers of the shalom. That is why our conversation must be pleasant, pleasant and leave a pleasant impression on others. In its theological sense, it refers to the fact that the words of Christians can be God’s vehicles to bless and benefit others (cf. Grace in Eph 1:2 and in the GLOSSARY). The grace of God is not only the origin and reason for the new life that we have received from God (Eph 2:4-10) but also the power that we daily require to do his will. God uses us to strengthen one another with our words (cf. Eph 1:2), as he does by using his son, Jesus Christ (Eph 4:32).
Regarding the correct translation of the meaning, the BLA has well grasped the idea of the precise moment of need and thus expresses it: “Let no bad word come out of your mouth, but only that which is good for edification, according to the need of the moment.” , so that it imparts grace to those who listen.” BL expresses the idea of the moment of need with the expression “when necessary.” The NIV has given the idea of ”grace” a better meaning: “may your words contribute to the necessary edification and be a blessing to those who listen.” LPD highlights some central elements: «Do not utter inappropriate words; on the contrary, may his words always be good, so that they are edifying when necessary and do good to those who listen to them». The NBE has ingeniously placed in series the type of words that we should use: « whatever you say is good, constructive and timely ». The BP has highlighted two implicit elements in the text and communicates them eloquently: “but a good word that edifies those who need it and pleases those who listen to it”.
Source: Commentary for Exegesis and Translation
Eph 5:4; Col 3:8; Col 4:6.
Source: Hispano-American Interdenominational Translation
CROSS-REFERENCES
-245 Matt 15:11; Jas 3:10
or 246 Col 4:6
Source: New World Translation
29 (1) Lit., rotten; it means what is harmful, offensive or unworthy.
29 (two) Our conversation must not corrupt others, but edify them.
29 (3) Grace is Christ as our enjoyment and supply. Our words should convey such grace to others. Words that edify others always minister Christ as grace to the listener.
The apostle’s exhortation in vs.17-32 requires grace and reality (vs.21, 24,29) as its basic elements. The apostle wants us to live a life full of grace and reality ( Jua_1:14 , Jua_1:17) as Jesus did. Grace is God given to us for our enjoyment, and reality is God revealed to us as our reality. When we live and speak reality (vs.21,24), we express God as our reality, and others receive God as grace for their enjoyment (v.29).
Source: New Testament Commentary Recovery Version
edification… Lit. but if any good for edification of the need.
Source: Textual Bible IV Edition
R753 In πᾶς μή, the negation is universal: that no corrupted word.
R994 Ἵνα with the subjunctive is used here instead of the imperative.
T25 Τοῦ στόματος ὑμῶν is the distributive singular. Something that belongs to each person in a group is placed in the singular.
T274 Πρός with the accusative has the sense of purpose-result: to build.
Source: Grammar Help for the Study of the Greek New Testament
lit., corrupted
lit., of necessity
Source: The Bible of the Americas
lit. But if any good for need edification.