The Pulpit Commentary — Ephesians — Section 233

that they will not talk about or hint 1Lt things connected with fornication arlll uncleanness. 'l'o take to them in conversation indicates II coarseness of mind, a polluted state of the imagination. That is the proper circle, whether family, or Church, or neighbourhood, from which the very name of such things is banished. We aro surprised that covetousness is classed as it is here among the things which are not to be named. It is a sin about which strange things a.re said in the New Testament. It is said that the love of money is a root of all kinds of evil. The apostle teaches here that saints are to have such sensitiveness as to be repelled from the very mention of covetousness, as that which would pollute their lips. Think of a community educated up to that state of refinement. 2. The things which are not befitting. "Nor filthiness, nor foolish talking, or jesting, which are not befitting: but rather giving of thanks." There are things, the apostle teaches, which are to be condemned on the lower 1\round of their being improper, or conducing to no good end. By the first mentioned we aro to understand, especially, that which is foul in speech. If we distinguish fooli.•h talk- ing from other faults of speech which are mentioned in this Epistle, we must limit it to what is senseless in speech. Fools have a way of talking in wanton disregard of what is rational, as though their rational powers were given them to be played with. The word translated "jesting" is sometimes used in a good sense. .And Barrow bas shown that there is a wit which is not to be condemned, but which is fitted to minister harmless delight to conversation, to expose things base and vile to due contempt, to reprove some vices and reclaim some persons, to confute errors that do not deserve solid confutntion, to repel unjust reproach and obloquy, ~nd to counterbalance the improper use of it. "It is bad objects or bad adjuncts, which do spoil its indifference and innocence: it is the abuse thereof to which (as all pleasant things are dangerous, an,l apt to degenerate into baits of intemperance and excess) it is very liable, that corrupteth it, and seemeth to be the ground why in so general terms it is prohibited by the apostle." "All profane jesting, all speaking loosely and wantonly about holy things, making such things the matttir of sport and mockery, playing and trifling with them, is certainly prohibited as an intolerably vain and wicked practice." ".All injurious, abusive, scurrilous jesting, which causeth or needlessly teudcth to the dis~ace, dam~gc, vexation, or prejudice in any kind of our neighLonr, is also prohibited." "There ar~ some times and circumstances of things wherein it concerneth and becometh men to be serious in mind, grave in demeanour, and plain in discourse." To what the apostle condemns as not befitting he opposes giving of thanl~s. There is a fitness in thanks- giving at all times (" giving thanks al ways," as it is said in the twentieth verse) ; but wo are to understand that there is a singular fitness in the present connection. Thanks- giving is speech put to the best use (implying both seriousness and joyfulness). Let there be that, the apostle would say, and it will rectify and hallow all speech. 3. The things which are not safe. "For this ye know of a surety, that no fornicator, nor unclean person, nor covetous man, which is an idolater, hath any inheritance in tbo kingdom of Christ and God." The apostle is confident, as declaring what was attested by their own consciousness or practical acquaintance with the kingdom. It is tho kingdom, not only of God, but of Christ and God, that is to say, a kingdom peculiarly associated with the cross of Christ, in which God shows his deep detestation of sin by puuisbiog it in his Son. A kingdom that is ruled over by One who shed bis bloou that siu might be done away, cannot receive into it those who sin and do not mean to give up their sins. By their very antagonism to the whole spirit, law, ends, of the kingdom, they shut the door against themselves. We are surprised again that the covetous man appears in such company, and further here that be is singled out for special remark. "Nor covetous man, which is an idolater." There is idolatry in tl,e other sins, that is, sensual pleasure is put in the place of God. Ami that may bu tho light in which the apostle views the devotees of pleasure as shut out from inheritanco in the kingdom. But the covetous man is put forward as being an idolater by pre- eminence. Christ had already said, "Ye cannot serve God and mammon." Tho covetous man is not he who values money and seeks to serve God therewith. Ilnt, according to the thought here, he is one who idolizes money, values it in itself and nut for God's ends, sets his affections on it, trusts in it; and, such beiag his ro)ation to it, then it is easier for a camel to go through the eye of e. needle than for him to enter into the kingdom of Gu,!. It is true of tbo covetous man, i;s it ia not true of the oLher,1  THE EPISTLE TO THE EPHJ<.:SIANS. [cu. v. 1-33.