Ephesians 4:29
Let no unwholesome talk come out of your mouths, but only what is helpful for building up the one in need and bringing grace to those who listen.
A Rule for ConversationJ. Jortin, D. D.Ephesians 4:29
Bad Results of Corrupt CommunicationsW. E. Heygate, M. A.Ephesians 4:29
Bury Your Own CorruptionJohn Pulsford.Ephesians 4:29
ConversationW. E. Heygate, M. A.Ephesians 4:29
Gentlemen HereColonel Everitt.Ephesians 4:29
The Advantages of Good DiscourseJ. Rogers, D. D.Ephesians 4:29
Two Kinds of SpeechT. Croskery Ephesians 4:29
Unprofitable SpeechFrancis Hay.Ephesians 4:29
Raw Material for Christian UnityR.M. Edgar Ephesians 4:17-32
The Abjured and the Enjoined in Christian LifeD. Thomas Ephesians 4:25-32
VicesR. Finlayson Ephesians 4:25-32

The apostle gives us a lesson on the use of the tongue.


1. It argues a corrupt heart; for "out of the heart proceed evil thoughts, murders, adulteries, false witness, blasphemies" (Matthew 15:19). It is thus the tongue "defileth the whole body, and setteth on fire the course of nature" (James 3:6). It is "out of the abundance of the heart that the mouth speaketh" (Matthew 12:34).

2. Corrupt speech is a fearful perversion of the noble/'acuity of speech with which God has endowed us. It is a melancholy fact that "out of the same mouth proceedeth blessing and cursing" (James 3:10).

3. Corrupt speech has the power of destruction. It takes root outside of us, perhaps in some young heart, which it "sets on fire of hell." How true it is that "death and life are in the power of the tongue" (Proverbs 18:21)!

4. Corrupt speech is irrevocable. No words of ours may be able to undo the mischief caused by it.

5. Corrupt speech is reserved for the fire of judgment. (Matthew 12.)

II. POSITIVELY: WE ARE TO USE EDIFYING SPEECH. "That which is good to the use of edifying, that it may minister grace unto the hearers."

1. Eddying speech. It must be speech that will tend to build up the hearers in faith, holiness, and wisdom. It must be salutary speech, calculated to improve both heart and mind, tending to make men wiser and better.

2. It must, as the original words signify, be speech guided according to the needs of men. We must consider the different dispositions, views, and wants of those we converse with, so as to speak with effect. We should not "cast our pearls before swine" (Matthew 7:6), nor "speak in the ears of a fool who will despise the wisdom of our words" (Proverbs 23:9), but rather use a happy dexterity in accommodating religious discourse to different persons and occasions. A word in season may be blessed to the conversion of a soul. Milton says, "A word has changed a character, and a character has changed a kingdom."

3. The design and effect of such discourse is "that it may minister grace unto the hearers." It discovers the grace that is in our own hearts, and is the means of working it in the hearts of others. Therefore "our speech ought to be always with grace, seasoned with salt, that we may know how to answer every man' (Colossians 4:6). - T.C.

Let no corrupt communication proceed out of your mouth.
Well might the holy Bishop of Mona add to these words, "Preserve me, O God, from a vain conversation." For this is no isolated passage (see Psalm 141:3; Ephesians 5:4; Proverbs 10:19; Matthew 12:36, 37; James 3:8). How is it, then, that in that which is of all most dangerous we are least guarded? No doubt one cause of this carelessness is the difficulty of the work; but another is disbelief in its necessity. We cannot bring ourselves to believe that words are acts. To witness a good confession saves.

I. WORDS ARE ACTS in two ways.

1. They are results: the completion and effect of certain passions and states of feeling. When a passionate man has spoken out he is relieved; he has fulfilled his anger; and in this way words manifest a man. Being outward, they come forth, and show what was inward.

2. Words are acts, as being causes of something beyond. Effects of passion, they produce passion. They quiver on through the air; endlessly waking up harmony or discord, in regions and in generations yet unknown.


1. To learn silence, the best security. By this means persons would constantly be saved form unintentionally joining in what they really disapprove. By this also they would learn to govern their tongue. By this too they would find time for thought, and would escape vanity and unreality.

2. That they may not be gloomy and unsocial, yea, and may have the privilege of doing something more for society than merely abstaining from its faults, persons can frequently turn a conversation to objects of real interest; to higher and more improving topics.

3. But when we have once launched into conversation, we must double the guard at the gate of our mouth. We must watch that nothing be said for our own glory, nothing to the disrepute of our neighbour, nothing light or unbecoming a strict profession of religion; and, should religious conversation commence, let us not join in it, unless prudently to correct some great misstatements, and unless it be "seasonable," i.e., when men are like to be the better for it. Not in promiscuous company; not mixed with sports, hurry, business, or with drink. And take we heed that we join a good life to our religious conversation; and never contradict our tongue by our deeds.

(W. E. Heygate, M. A.)

Can we not all remember some wrong and foolish saying of our elders, which has done us harm for life? some idle tale, or joke, some passionate or irreverent word? And if we can remember some, how many have we not forgotten? Were we uninfluenced by all those foolish praises, with which men and women poison the young? Were we unhurt by all that was said of a fine spirit, or of its being manly to give blow for blow? Did we never drink in, to our injury, the worldly conversation which was not meant for our ears; conversation implying that success is the great object of life; that this world is everything; or the admiration bestowed upon the covetous and hard and irreligious, because they were noble in rank, or successful, or clever, or agreeable? Alas! sinned against, and sinning, one generation of men defiles another by its words. And words are not only acts going forward, marring God's glory, and injuring souls; but acts affecting ourselves, turning back upon the speaker. It is wonderful how we persuade ourselves by our own words; work ourselves up; talk ourselves into anger and vanity. How often have we not thought it necessary to support one extreme statement by another until we have gone beyond the limits of moderation and of truth! How often have we not begun with mild reproof, and gone on into indignation and anger! This, indeed, is one secret of the warmth and power of great speakers. What they say carries them on farther and farther, step by step, until they get beyond themselves in zeal, fire of spirit, and high principles, so that we admire them as beings above ourselves, when all the while they are equally above themselves also, unnatural and unreal. Thus we elate ourselves, or depress ourselves: we exasperate ourselves; flatter ourselves into vanity; deceive ourselves, by our words. If a man wishes to check his evil tendencies, let him not discourse of them, except in confession, or confidential intercourse; nor be led into discourse by them.

(W. E. Heygate, M. A.)

An American general was standing with his back to the fire, when a young subaltern came in, and having looked round the room, said, "Oh! there are no ladies here. I've such a capital story to tell you, I'm glad to see there are no ladies. — No," said the general, in a moment, "no, sir, there are GENTLEMEN."

(Colonel Everitt.)

Corruption should always be covered and buried. If you speak it out, let it be in groans of self-loathing to God, that it may wither and die under the breath of His holiness. The root that is allowed to put forth leaf and branch, strengthens itself thereby. If you desire a root to die, suffer it not to put forth its life. Suppress, and persist in suppressing the manifestation of its life, and in due time, it will have no life to manifest. It will be a dead root. You cannot, therefore, over-estimate the wisdom of the apostle's counsel, "Let no corrupt communication proceed out of your mouth." To talk of corruption is to diffuse it from soul to soul. Let your tongue be sacred to that which is innocent, beautiful, and good. Why should you not rather have a multitude of friends, in the judgment, who shall honour and bless you for the good which you did them by your tongue? For the grace which you minister to them by your tongue now, they will minister to you their love in eternity. And in eternal life, he will be richest and happiest who is loved most.

(John Pulsford.)

I. A PROHIBITION. Under the forbidden head we are to rank all profane, irreligious, or immodest discourses. Another sort of discourses I would here mention as forbidden by the apostle, are such as are injurious to our neighbour.

II. A POSITIVE DIRECTION. The subjects that should employ our conversation, we are told, are such as are good to the use of edifying, and which may minister grace to the hearers.


1. I know nothing can be more justly charged with that visible decay of true zeal and piety we observe and lament in the world, than the disuse of serious and instructive discourse in conversation. It is a very great, and, in its consequences, a very fatal point gained by the libertine, when he could not prevail on men of virtue and sobriety wholly to give up their religion, yet to persuade them to confine it to the temple or the closet; to limit it to set times, to certain and those narrow bounds out of which it should be improper and ridiculous, for when once men had banished religion from so large a share of their time as is taken up in conversation, the more solemn returns of it not only grew burdensome and disaffecting from the intermission; but the vicious and profane liberties, which assumed its place in discourse, left such a stain on the minds of men, as indisposed them for the good effects of our public assemblies; and by degrees introduced in some a total disregard of all religion, and in many debased the remains of it with such a mixture of vicious habits and principles, as rendered it no better than a superficial pretence, unacceptable to God, and ineffectual to the great ends proposed in the gospel.

2. To which let me here add, that if religion were restored to its proper share in our conversations, that secret confidence of the sinner that others are as wicked as himself, though better concealed, and which perhaps is the greatest support to infidelity, would be entirely taken off.

3. Let us remember, that God is present in all our assemblies, that He remarks and treasures up against the day of our account every word and expression, and every circumstance of our behaviour in them.

4. And lastly, let it not be thought that religion is too barren or too melancholy a subject for the entertainment of a Christian.

(J. Rogers, D. D.)

The abuses of speech and the faults committed in conversation are numerous.

1. Our discourse ought at all times to be free from profaneness, from speaking contemptuously of God and religion, from ridiculing things serious and sacred, from excusing, praising, and encouraging vice and immorality.

2. Another fault from which our conversation ought to be free, is immodest language.

3. In conversation, swearing is to be avoided, under which may be included curses and imprecations on ourselves and others.

4. In our conversation, lying is to be avoided, that is, an endeavour to deceive others, by making them to believe that to be true which we know or think to be false.

5. Our speech ought also to be free from railing and abusive language.

6. Our conversation should be free from slander and defamation.

7. Another defect in conversation consists in a compliance with the faults of others.

8. Another defect in conversation is to confine it to discourses which are vain, trifling, and altogether unprofitable.

9. Another fault from which our speech ought to be free, is ill-nature and pride, and that arrogance, positiveness, vain boasting, and rude contradiction which flow from these bad dispositions.

10. Another fault in conversation is garrulity, or that talkative humour which engrosses all the discourse to itself.

11. Another fault to be shunned is flattery, a fault by which we abase ourselves, and do hurt to those whose conceit and self-love we soothe and increase.

12. Another fault, in some respects like that before mentioned, is a perfidious insincerity, making great professions of esteem and friendship to persons whom we value not, and never intend to serve.

13. Lastly, there is a thing called banter and ridicule, which enters much into some conversations, and which whosoever shall condemn, runs the risk of provoking a malicious sort of people.Let us consider, then, what are the proper subjects of our discourse.

1. There are many subjects which relate not directly to virtue and piety, and yet deserve not to be called trifles, subjects taken from our own affairs, from the common occurrences of life, from the various studies and employments which make the honest and innocent occupations of men.

2. There is moral and religious discourse which certainly agrees with the spirit of Christianity, but which the world generally dislikes and avoids as dull and unfashionable.

(J. Jortin, D. D.)

Madame Antoinette Sterling, when asked to go on the operatic stage, replied, "I cannot. I stand by every word I utter when I sing, and I feel I must to the death. It is not alone song with me — melodious sounds; it is the lesson inculcated: hope in the future, bright joys to come, the mercy of an all-wise God. I would not sing a wicked or a frivolous word before an audience for anything on earth."

(Francis Hay.)

Colossians, Ephesians, Paul
Benefit, Benefiting, Blessing, Building, Communication, Corrupt, Ear, Edification, Edifying, Evil, Fits, Forth, Giving, Grace, Hearers, Helpful, Impart, Lips, Listen, Minister, Moment, Mouth, Mouths, Necessary, Needful, Needs, Occasion, Pass, Proceed, Speech, Talk, Teaching, Unwholesome
1. He exhorts to unity;
7. and declares that God therefore gives various gifts unto men;
11. that his church might be edified,
16. and grow up in Christ.
18. He calls them from the impurity of the Gentiles;
24. to put on the new man;
25. to cast off lying;
29. and corrupt communication.

Dictionary of Bible Themes
Ephesians 4:29

     5240   building
     5547   speech, power of
     5575   talk, idle
     8413   edification
     8847   vulgarity

Ephesians 4:25-32

     5033   knowledge, of good and evil

Ephesians 4:29-31

     5549   speech, positive

January 14. "Unto the Measure of the Stature of the Fulness of Christ" (Eph. Iv. 13).
"Unto the measure of the stature of the fulness of Christ" (Eph. iv. 13). God loves us so well that He will not suffer us to take less than His highest will. Some day we shall bless our faithful teacher, who kept the standard inflexibly rigid, and then gave us the strength and grace to reach it, and would not excuse us until we had accomplished all His glorious will. Let us be inexorable with ourselves. Let us mean exactly what God means, and have no discounts upon His promises or commandments. Let
Rev. A. B. Simpson—Days of Heaven Upon Earth

July 27. "The Building up of the Body of Christ" (R. V. , Eph. Iv. 13).
"The building up of the body of Christ" (R. V., Eph. iv. 13). God is preparing His heroes, and when the opportunity comes He can fit them into their place in a moment and the world will wonder where they came from. Let the Holy Ghost prepare you, dear friend, by all the discipline of life; and when the last finishing touch has been given to the marble, it will be easy for God to put it on the pedestal, and fit it into its niche. There is a day coming, when, like Othniel, we, too, shall judge the
Rev. A. B. Simpson—Days of Heaven Upon Earth

June 15. "Grow up into Him in all Things" (Eph. Iv. 15).
"Grow up into Him in all things" (Eph. iv. 15). Harvest is a time of ripeness. Then the fruit and grain are fully developed, both in size and weight. Time has tempered the acid of the green fruit. It has been mellowed and softened by the rains and the heat of summer. The sun has tinted it into rich colors, and at last it is ready and ripe to fall into the hand. So Christian life ought to be. There are many things in life that need to be mellowed and ripened. Many Christians have orchards full of
Rev. A. B. Simpson—Days of Heaven Upon Earth

The End of Religion
EPHESIANS iv. 23, 24. Be renewed in the spirit of your mind; and put ye on the new man, which after God is created in righteousness and true holiness. This text is exceedingly valuable to us for it tells us the end and aim of all religion. It tells us why we are to pray, whether at home or in church; why we are to read our Bibles and good books; why we are to be what is commonly called religious. It tells us, I say, the end and aim of all religion; namely, that we may put on 'the new man, which
Charles Kingsley—Discipline and Other Sermons

The Likeness of God
EPHESIANS iv. 23, 24. And be renewed in the spirit of your mind; and that ye put on the new man, which after God is created in righteousness and true holiness. Be renewed, says St. Paul, in the spirit of your mind--in the tone, character, and habit of your mind. And put on the new man, the new pattern of man, who was created after God, in righteousness and true holiness. Pay attention, I beg you, to every word here. To understand them clearly is most important to you. According as you take them
Charles Kingsley—Discipline and Other Sermons

Seventeenth Sunday after Trinity the Christian Calling and Unity.
Text: Ephesians 4, 1-6. 1 I, therefore, the prisoner in the Lord, beseech you to walk worthily of the calling wherewith ye were called, 2 with all lowliness and meekness, with longsuffering, forbearing one another in love; 3 giving diligence to keep the unity of the Spirit in the bond of peace. 4 There is one body, and one Spirit, even as also ye were called in one hope of your calling; 5 one Lord, one faith, one baptism, 6 one God and Father of all, who is over all, and through all, and in all.
Martin Luther—Epistle Sermons, Vol. III

Nineteenth Sunday after Trinity Duty to New and Old Man.
Text: Ephesians 4, 22-28. 22 That ye put away, as concerning your former manner of life, the old man, that waxeth corrupt after the lusts of deceit; 23 and that ye be renewed in the spirit of your mind, 24 and put on the new man, that after God hath been created in righteousness and holiness of truth. 25 Wherefore, putting away falsehood, speak ye truth each one with his neighbor: for we are members one of another. 26 Be ye angry, and sin not: let not the sun go down upon your wrath: 27 neither give
Martin Luther—Epistle Sermons, Vol. III

The Calling and the Kingdom
'I beseech you, that ye walk worthy of the vocation wherewith ye are called.'--Eph. iv. 1. 'They shall walk with Me in white; for they are worthy.'--Rev. iii. 4. The estimate formed of a centurion by the elders of the Jews was, 'He is worthy for whom Thou shouldst do this' and in contrast therewith the estimate formed by himself was, 'I am not worthy that Thou shouldst come under my roof.' From these two statements we deduce the thought that merit has no place in the Christian's salvation, but all
Alexander Maclaren—Expositions of Holy Scripture Ephesians, Peter,John

The Goal of Progress
'Till we all attain unto the unity of the faith and of the knowledge of the Son of God, unto a full grown man, unto the measure of the stature of the fulness of Christ.'--Eph. iv. 13 (R.V.). The thought of the unity of the Church is much in the Apostle's mind in this epistle. It is set forth in many places by his two favourite metaphors of the body and the temple, by the relation of husband and wife and by the family. It is contemplated in its great historical realisation by the union of Jew and
Alexander Maclaren—Expositions of Holy Scripture Ephesians, Peter,John

A Dark Picture and a Bright Hope
'That ye put off, concerning the former conversation, the old man, which is corrupt according to the deceitful lusts.'--Eph. iv. 22. If a doctor knows that he can cure a disease he can afford to give full weight to its gravest symptoms. If he knows he cannot he is sorely tempted to say it is of slight importance, and, though it cannot be cured, can be endured without much discomfort. And so the Scripture teachings about man's real moral condition are characterised by two peculiarities which, at
Alexander Maclaren—Expositions of Holy Scripture Ephesians, Peter,John

The New Man
'And that ye put on the new man, which after God is created in righteousness and true holiness.'--Eph. iv. 24. We had occasion to remark in a former sermon that Paul regards this and the preceding clauses as the summing up of 'the truth in Jesus'; or, in other words, he considers the radical transformation and renovation of the whole moral nature as being the purpose of the revelation of God in Christ. To this end they have 'heard Him.' To this end they have 'learned Him.' To this end they have
Alexander Maclaren—Expositions of Holy Scripture Ephesians, Peter,John

Grieving the Spirit
'Grieve not the Holy Spirit of God, whereby ye are sealed unto the day of redemption.'--Eph. iv. 30. The miracle of Christianity is the Incarnation. It is not a link in a chain, but a new beginning, the entrance into the cosmic order of a Divine Power. The sequel of Bethlehem and Calvary and Olivet is the upper room and the Pentecost. There is the issue of the whole mission and work of Christ--the planting in the heart of humanity of a new and divine life. All Christendom is professing to commemorate
Alexander Maclaren—Expositions of Holy Scripture Ephesians, Peter,John

The Threefold Unity
'One Lord, one faith, one baptism.'--Eph. iv. 5. The thought of the unity of the Church is very prominent in this epistle. It is difficult for us, amidst our present divisions, to realise how strange and wonderful it then was that a bond should have been found which drew together men of all nations, ranks, and characters. Pharisee and philosopher, high-born women and slaves, Roman patricians and gladiators, Asiatic Greeks and Syrian Jews forgot their feuds and sat together as one in Christ. It is
Alexander Maclaren—Expositions of Holy Scripture Ephesians, Peter,John

'The Measure of Grace'
'But unto each one of us was the grace given according to the measure of the gift of Christ.'--Eph. iv. 7 (R.V.). The Apostle here makes a swift transition from the thought of the unity of the Church to the variety of gifts to the individual. 'Each' is contrasted with 'all.' The Father who stands in so blessed and gracious a relationship to the united whole also sustains an equally gracious and blessed relationship to each individual in that whole. It is because each receives His individual gift
Alexander Maclaren—Expositions of Holy Scripture Ephesians, Peter,John

Christ Our Lesson and Our Teacher
'But ye have not so learned Christ; if so be that ye have heard Him, and have been taught in Him.'--Eph. iv. 20, 21. The Apostle has been describing in very severe terms the godlessness and corruption of heathenism. He reckons on the assent of the Ephesian Christians when he paints the society in which they lived as alienated from God, insensible to the restraints of conscience, and foul with all uncleanness. That was a picture of heathenism drawn from the life and submitted to the judgment of those
Alexander Maclaren—Expositions of Holy Scripture Ephesians, Peter,John

Of the Church
"I beseech you that ye walk worthy of the vocation wherewith ye are called, with all lowliness and meekness, with long-suffering, forbearing one another in love; endeavouring to keep the unity of the Spirit in the bond of peace. There is one body, and one Spirit, even as ye are called in one hope of your calling; one Lord, one faith, one baptism, one God and Father of all, who is above all, and through all, and in you all." Ephesians 4:1-6. 1. How much do we almost continually hear about the Church!
John Wesley—Sermons on Several Occasions

The Ascension of Christ
It seemed expedient for him to stay, to accomplish the conversion of the world. Would not his presence have had an influence to win by eloquence of gracious word and argument of loving miracle? If he put forth his power the battle would soon be over, and his rule over all hearts would be for ever established. "Thine arrows are sharp in the heart of the king's enemies; whereby the people fall under thee." Go not from the conflict, thou mighty bowman, but still cast thine all-subduing darts abroad.
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 17: 1871

Forgiveness Made Easy
At this time we wish to speak a little concerning the duties of love and forgiveness; and here we note, at once, that the apostle sets before us the example of God himself. Upon that bright example we shall spend most of our time, but I hope not quite so much as to forget the practical part, which is so much needed in these days by certain Unforgiving spirits who nevertheless assume the Christian name. The theme of God's forgiving love is so fascinating that we may linger awhile, and a long while
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 24: 1878

Grieving the Holy Spirit
I. The few words I have to say UPON THE LOVE OF THE SPIRIT will all be pressing forward to my great mark, stirring you up not to grieve the Spirit; for when we are persuaded that another loves us, we find at once a very potent reason why we should not grieve him. The love of the Spirit!--how shall I tell it forth? Surely it needs a songster to sing it, for love is only to be spoken of in words of song. The love of the Spirit!--let me tell you of his early love to us. He loved us without beginning.
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 5: 1859

The Prison-House.
(Seventeenth Sunday after Trinity.) EPHESIANS iv. 1. "The prisoner of the Lord." This is what Paul the aged called himself in writing to the Ephesians. He had appealed unto Caesar, and he was a captive at Rome. But he does not style himself Caesar's prisoner, but the prisoner of the Lord, whose he was, and whom he served. Let us think first of the place and manner of St. Paul's imprisonment. The place was Rome, the capital of the world. A city full of glorious memories of the past, and famous
H. J. Wilmot-Buxton—The Life of Duty, a Year's Plain Sermons, v. 2

The Authority and Utility of the Scriptures
2 Tim. iii. 16.--"All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness." We told you that there was nothing more necessary to know than what our end is, and what the way is that leads to that end. We see the most part of men walking at random,--running an uncertain race,--because they do not propose unto themselves a certain scope to aim at, and whither to direct their whole course. According to men's particular
Hugh Binning—The Works of the Rev. Hugh Binning

Of the Creation 0F Man
Gen. i. 26, 27.--"And God said, Let us make man in our image, after our likeness, and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth. So God created man in his own image, in the image of God created he him, male and female created he them."--With Eph. iv. 24.--"And that ye put on the new man, which after God is created in righteousness and true holiness."--And Heb.
Hugh Binning—The Works of the Rev. Hugh Binning

The Central Sun
(Sunday after Ascension, Evening.) Ephesians iv. 9. 10. Now that he ascended, what is it but that he also descended first into the lower parts of the earth? He that descended is the same also that ascended up far above all heavens, that he might fill all things. This is one of those very deep texts which we are not meant to think about every day; only at such seasons as this, when we have to think of Christ ascending into heaven, that he might send down his Spirit at Whitsuntide. Of this the text
Charles Kingsley—Town and Country Sermons

The Truth in Jesus.
But ye did not so learn Christ; if so be that ye heard him, and were taught in him, even as truth is in Jesus: that ye put away, as concerning your former manner of life, the old man, which waxeth corrupt after the lusts of deceit.' [Footnote: That is, 'which is still going to ruin through the love of the lie.']--Eph. iv. 20-22. How have we learned Christ? It ought to be a startling thought, that we may have learned him wrong. That must he far worse than not to have learned him at all: his place
George MacDonald—Unspoken Sermons

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