Jesting

EXAMINING THE WORD JESTING

(Found in the KJV and ASV)

TEXT: Eph. 5:4 – “Neither filthiness, nor foolish talking, nor jesting, which is not convenient: but rather giving of thanks.” (KJV)

Ephesians 5:4 – “Neither filthiness, nor foolish talking, nor jesting, which are not convenient: but rather giving of thanks.”

[Neither filthiness] Aischrotees. Anything base or vile in words or acts.

[Foolish talking] Moorologia. Scurrility, buffoonery, ridicule, or what tends to expose another to contempt.

[Nor jesting] Eutrapelia. Artfully turned discourses or words, from eu, well or easily, and tropee, I turn; words that can be easily turned to other meanings; double entendres; chaste words which, from their connection, and the manner in which they are used, convey an obscene or offensive meaning. It also means jests, puns, witty sayings, and mountebank repartees of all kinds.

[Which are not convenient] Ouk aneeken. They do not come up to the proper standard; they are utterly improper in themselves, and highly unbecoming in those who profess Christianity.

[But rather giving of thanks.] Eucharistia. Decent and edifying discourse or thanksgiving to God. Prayer or praise is the most suitable language for man; and he who is of a trifling, light disposition, and is ill fitted for either. How can a man, who has been talking foolishly or jestingly in company, go in private to magnify God for the use of his tongue which he has abused, or his rational faculties which he has degraded?

(From Adam Clarke’s Commentary, Electronic Database. Copyright © 1996, 2003 by Biblesoft, Inc. All rights reserved.)

Eph. 5:4 – [Nor jesting] eutrapelia. This word occurs also nowhere else in the New Testament. It properly means, that which is “well-turned” eu – well, and prepoo – to turn); and then that which is sportive, refined, courteous; and then “urbanity, humor, wit; and then jesting, levity” – which is evidently the meaning here. The apostle would not forbid courteousness, or refinement of manners (compare 1 Peter 3:8), and the reference, therefore, must be to that which is light and trifling in conversation; to that which is known among us as jesting. It may be observed:

(1) That “courteousness” is not forbidden in the Scriptures, but is positively required; 1 Peter 3:8.

(2) “Cheerfulness” is not forbidden-for if anything can make cheerful, it is the hope of heaven.

(3) “Pleasantry” cannot be forbidden. I mean that quiet and gentle humor that arises from good-nature, and that makes one good-natured in spite of himself.

Such are many of the poems of Cowper, and many of the essays of Addison in the “Spectator” – a benevolent humor which disposes us to smile, but not to be malignant; to be good-natured, but not to inspire levity. But levity and jesting, though often manifested by ministers and other Christians, are as inconsistent with true dignity as with the gospel. Where were they seen in the conversation of the Redeemer? Where in the writings of Paul?

(From Barnes’ Notes, Electronic Database Copyright © 1997, 2003 by Biblesoft, Inc. All rights reserved.)

Ephesians 5:3-20

The apostle not only cautions against the gross acts of sin, but against what some may be apt to make light of, and think to be excusable. Neither filthiness (v. 4), by which may be understood all wanton and unseemly gestures and behavior; nor foolish talking, obscene and lewd discourse, or, more generally, such vain discourse as betrays much folly and indiscretion, and is far from edifying the hearers; nor jesting. The Greek word eutrapelia is the same which Aristotle, in his Ethics, makes a virtue: pleasantness of conversation. And there is no doubt an innocent and inoffensive jesting, which we cannot suppose the apostle here forbids. Some understand him of such scurrilous and abusive reflections as tend to expose others and to make them appear ridiculous. This is bad enough: but the context seems to restrain it to such pleasantry of discourse as is filthy and obscene, which he may also design by that corrupt, or putrid and rotten, communication that he speaks of, Eph 4:29.

(From Matthew Henry’s Commentary on the Whole Bible: New Modern Edition, Electronic Database. Copyright © 1991 by Hendrickson Publishers, Inc.)

NOTE BY Garreth L. Clair: The notes listed above give one a good understanding of the word jesting. The word coarse is found in the NKJV; an addition – This addition adds nothing to the concept of jesting as described in the context of verses 3-5 of this text. The three above references give one a good idea why the framers of the NKJV inserted the word “coarse” – course being rough or abrasive in basic meaning.

Inflected Form(s): coars·er; coars·est

Etymology: Middle English cors, perhaps from course, noun

1 : of ordinary or inferior quality or value : COMMON

2 a (1) : composed of relatively large parts or particles <coarse sand> (2) : loose or rough in texture <coarse cloth> b : adjusted or designed for heavy, fast, or less delicate work <a coarse saw with large teeth> c : not precise or detailed with respect to adjustment or discrimination

3 : crude or unrefined in taste, manners, or language

4 : harsh, raucous, or rough in tone

5 chiefly British : of or relating to coarse fish <coarse fishing>

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A Life Characterized by Confession

J. W. McGarvey said, “Among all the conditions of pardon and eternal life, [repentance] is the most difficult to bring about” (Chapel Talks 71).  Amending that thought, I offer that confession is the most difficult to sustain.  In that vein of thought, Horace Mann suggested, “It is more difficult, and it calls for higher energies of soul, to live a martyr than to die one.”  Before one becomes a Christian, he must confess that Jesus is the Christ, the Son of God (Romans 10:10).  To fail to confess Jesus as Christ is to deny Him (John 12:42-43).  One cannot become a Christian in a state of denying that Jesus is the Christ.  However, one’s confession of Jesus as Christ does not end with the words, “I believe Jesus is the Christ, the Son of God.”  One must continue to confess Jesus on a daily basis by the life that one lives.  In that regard, a life of confession entails certain things.

First, a life of confession means denying selfish attitudes and interests.  Confession forces us to conquer the first enemy that presents itself as a challenge to confessing Christ as Lord – one’s self.  John 12:42-43 records the fact that some of the chief rulers would not confess Jesus.  Verse forty-three tells us why: “because they loved the praise of men more than the praise of God.”  One must deny self and the concerns of the self (such as the praise of men), if one is to truly begin to confess Christ.  This self-denial must then continue as one’s manner of life—a habit that perpetually presents itself in each moment.  “Then said Jesus unto his disciples, If any man will come after me, let him deny himself, and take up his cross, and follow me” (Matthew 16:24).  With this thought in mind, the writer of the book of Hebrews said, “let us hold fast the confession of our hope that it waver not” (Hebrews 10:23).

Second, a life of confession means walking in the steps of Christ Jesus.  There is a path that we must follow if we are to maintain a life of confession.  The apostle John called it “walking in the light” (1 John 1:7).  The apostle Paul exhorted, “As ye have therefore received Christ Jesus the Lord, so walk ye in him” (Colossians 2:6).  The apostle Peter said, “For even hereunto were ye called: because Christ also suffered for us, leaving us an example, that ye should follow his steps” (1 Peter 2:21).  Walking in the steps of another is not necessarily simple; it takes effort, concentration, discernment, and steadfastness.  A boundary is implied.  One must actually see and know where those steps lie and the path that they take.  To make a step in a different direction or outside of the steps of Christ is not to walk in His steps.  When we so walk so as to follow his steps, we become His imitators, and exemplify Him in our life (1 Corinthians 11:1).  Such a walk naturally confesses the Lord of such a life.

Third, a life of confession means promoting the teachings of Christ Jesus.  Standing before the Sanhedrin counsel, the apostle Peter said, “For we cannot but speak the things which we have seen and heard” (Acts 4:20).  The apostle Paul wrote, “For though I preach the gospel, I have nothing to glory of: for necessity is laid upon me; yea, woe is unto me, if I preach not the gospel!” (1 Corinthians 9:16).  And of the Christians enduring persecution at the hand of Saul, Luke recorded, “Therefore they that were scattered abroad went every where preaching the word” (Acts 8:4).  A Christian cannot continue to confess Christ without promoting the teachings of Christ.  It is not enough merely to deny self and be a good example.  One must verbally profess to others the truths of the gospel message.  There are many methods to accomplish this.  What is clear, however, is that others cannot become Christians without verbal teaching (Matthew 28:18-20; Mark 16:15-16).  Christianity is a taught religion.  Part of the Christian’s confession is to teach.

No doubt many other things could be said about a life of confession.  This issue of the Christian Worker focuses upon confession as an essential element in God’s plan for man’s salvation.  As you read through these articles, it is our prayer that you will come to see the essentiality of this teaching in God’s plan.  May God bless you as you truly seek to confess Him, both now and perpetually.

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Holding Me Back

What’s Holding Me Back?

It is hard for us to step away from ourselves and see the true state of our being. We do not see ourselves as the “weaker brother;” it is always the one we disagree with. We do not see ourselves as hypocrites; it is the one who does not live like I live. We do not see ourselves as arrogant; it is always the self-righteous other-man. We do not see ourselves as unfriendly; it is always the aloof and inhospitable neighbor. But the fact is we are all plagued by these inadequacies and it is time we step back from our own tainted view and realize that such things are not just holding back the church, but ourselves. When I do (and am honest with what I see) I realize that it is not always the other man, often it is me!

The apostle Paul mentions another plague among the church (Philippians 2:14-16) and it would serve us all well to consider the inspired message.

First of all he says: “Do all things without complaining and disputing” (v 14).

To fully grasp the meaning of this text it is paramount that we understand the words that Paul uses. The word “complaining” comes from the Greek word that portrays the image of a child who walks around muttering his discontent because he has to do something he doesn’t want to do and isn’t able to do what he wants. He is not getting his way but since there is not anything he can do about it he pouts and mopes about. Wayne Jackson quotes Moulton and Milligan stating that this word is used in “papyri of grumbling workmen who claim they are being wronged.”

The second word here, “disputing” or “questioning,” “is always to be understood in the evil sense, rationalizing thoughts and calculations – it reflects intellectual rebellion against God” (Wayne Jackson). The idea here is even though I know God said to “Obey those who rule over you” (Hebrews 13:17), I do not like their decision and so I intellectualize my opposition to their authority in this matter of opinion.

But also note that he says “Do ALL things…” Not some things, or the things you like, or the opinions or decisions you agree with, but ALL things.

Secondly, while we often stop with this verse, the sentence continues, “…that you may become blameless and harmless, children of God without fault…” (v 15).

Paul says here that in order for us to be “blameless and harmless” and be “children of God without fault” we must do all things without the aforementioned “complaining and disputing.” A principle in biblical hermeneutics I like to follow is that of the converse (i.e. if this is true what is the converse truth?). Here the teaching is profound, if I do not follow the admonition to do “all things without complaining and disputing” then I CANNOT be “blameless and harmless” and CANNOT be “children of God without fault.”

Thirdly, Paul says “…in the midst of a crooked and perverse generation, among whom you shine as lights in the world…” (v 15).

We need to be mindful that our attitudes and actions do not occur in a vacuum and do not go unnoticed. They have an overpowering effect on those around us. Not only can I have a negative influence on my spiritual family but I also hinder my ability to win others for Christ.

It is principal for us to remember that when we become Christians we die to our own selfish interests (Mark 8:34-35; Romans 6:11). Earlier in this same chapter Paul commands us “Let each of you look out not only for his own interests, but also for the interests of others” (Philippians 2:4). Being a faithful child of God truly isn’t about me it’s about serving God and others. What’s holding me back?

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PRAISE THE LORD!

“Let everything that has breath praise the LORD. Praise the LORD!” Psalm 150:6 [NKJV]

Have you ever heard someone say: “Praise the Lord!” I have heard people exclaim this in very different situations. Some did it in the midst of joyful circumstances such as at the birth of a child or the baptism of a new convert to Christ. I have also seen others do it when faced with great crises or situations filled with overwhelming sorrow and loss. To see someone “praise God” while dealing with the news of a lost job or even the death of close friend or loved one is impressive indeed. So what is this thing called “praise” and why are we to offer it to God?

“Praise” is defined as: “…1 to express approval or admiration of.”(1) It is derived from the Latin root word pretium which means worth or price.(2) Therefore when we “praise” something or someone, we evidently show how much we approve of or value it; we proclaim our admiration of its attributes or worth. An added dimension to the meaning of this word can be seen in the Hebrew root word translated as “praise” in our introductory verse of Psalm 150:6. The word is “HALAL” (haw-lalَ). It means: “to boast…celebrate, commend…praise.”(3) We are thus encouraged in this verse and many others throughout the entire Bible to boast of, to celebrate, and to commend God our Heavenly Father.

We praise God, first, for Who He is. He is the one and only true living God (John 17:3). He is unique and completely special – there is no one else like Him! We read in Isaiah 44:6, “Thus says the LORD, the King of Israel, and his Redeemer, the LORD of hosts: ‘I am the First and I am the Last; besides Me there is no God.’” He is the only Being who is self-existent, having no beginning or end (Exodus 3:13 – 15; Psalm 102:25 – 27). He is all mighty and all powerful along with being all loving, wise, righteous, good, merciful, and perfect (Psalm 118:1 – 4; 119:68, 137; Jeremiah 9:24; 32:17 – 19; I John 4:8). He is also the Creator of everything in the universe. Nothing would exist without Him! It says in Psalm 148:5, “Let them praise the name of the LORD, for He commanded and they were created.”

We also praise God for what He has done for us in the past and continues to do for us today. He is not only the Creator of this world, He is our Creator! Every person who has ever lived owes their life to Him. We certainly did not create ourselves (Psalm 100:3)! We must remember that everything we have is a gift from Him. The apostle Paul made this abundantly clear in his sermon to the men of Athens in Acts 17:22 – 28. Most importantly, however, we should praise Him for His wonderful love, mercy, and grace in providing us a way to save us from our sins and to restore our relationship with Him through the sacrifice of His Son Jesus Christ (Ephesians 1:3 – 7).

Therefore, as His children, we have both the privilege and the obligation to praise our Heavenly Father. Yes, it is something that we can and must do with our fellow brethren as we gather for “worship services.” The psalmist David wrote in Psalm 22:22, “I will declare Your name to My brethren; in the midst of the assembly I will praise You.” Yes, we should praise God through our songs, prayers, and teaching. But we cannot confine our times of praise to just our times of assembly. We must make it a habitual, daily practice! The inspired writer of the book of Hebrews reminds us: “…let us continually offer the sacrifice of praise to God, that is, the fruit of our lips, giving thanks to His name” (Hebrews 13:15).

Every day, we must make it a top priority to take some time, rather, make some time to recognize our God and praise His holy name. Whatever our situation, whatever our circumstance, be it times of joy or sorrow, let us glorify Him. Let us be like David, who understood the importance of praising God: “O God, You are my God; early will I seek You; my soul thirsts for You; my flesh longs for You in a dry and thirsty land where there is no water…Because Your lovingkindness is better than life, my lips shall praise You.” (Psalm 63:1, 3).

(1)  Michael Agnes, ed., Webster’s New Dictionary (Cleveland, Ohio: Wiley Publishing Inc., 2003), 506.

(2) Ibid.

(3) James Strong, A Concise Dictionary Of The Words in The Hebrew Bible, in Strong’s Exhaustive Concordance Of The Bible (Peabody, Massachusetts: Hendrickson Publishers, 1990), 33. Used by permission. All rights reserved.

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Christianity and Politics

Headlines often include so much about moral issues that are increasingly becoming political in nature (i.e., the Supreme Court possibly making a decision regarding the constitutionality of gay marriage). How can we correlate our Christianity with ethics in the volatile subject of politics?

We must consider the outcome of our conclusion. If Christians are to have no participation whatsoever in politics with complete silence, then the outcome of our conclusion is the loss of godly wisdom and influence. However, if Christians can have a positive impact by carefully participating in the realm of politics by speaking out, then the outcome of our conclusion includes the product of hearing godly wisdom and influence.

Nevertheless, we should realize the danger of getting distracted with a “secondary” work. As Christians, our primary work is to teach sinners the gospel of Christ (Matt. 28:19-20; Mark 16:15-16). Anything else must be secondary, and we need to keep our priorities properly arranged (cf. Matt. 6:33). In addition, we should never place party politics over Christianity. I know what the tendency often is on media outlets such as Facebook, but it becomes dangerous if we align ourselves with political parties, insomuch that it interferes in our relationship with our Christian brethren. Rather, we should be interested in moral issues, not political parties.

By way of example, consider the example of Jesus in the realm of politics. First, we see Jesus was silent at times, such as the powerful display of silence while on trial before the Roman governor Pilate: “And when he was accused of the chief priests and elders, he answered nothing. Then said Pilate unto him, Hearest thou not how many things they witness against thee? And he answered him to never a word; insomuch that the governor marveled greatly” (Matt. 27:12-14). Why did He not speak out? Having already understood clearly the will of the Father in heaven from His prayer in the Garden of Gethsemane, He did not want to avoid the will of God. Nevertheless, we also see what prompted Him to speak out in the very same trial: “And Jesus stood before the governor: and the governor asked him, saying, Art thou the King of the Jews? And Jesus said unto him, Thou sayest” (Matt. 27:11). Thus, He spoke whenever He had the opportunity to reveal the truth of God. Jesus stayed focused on His mission—He was devoted to reaching people, not changing governments. This ought to mold our thinking in the involvement that we have in the realm of politics. We should not be concerned with the removal of one party over another or the question of which party has control over the House of Representatives and such like. Rather, we should be involved in the moral issues inasmuch as we are reaching people.

In conclusion, I understand that we need to deal with each situation differently. Governments differ, so our involvement should differ also. We need to consider carefully the purpose in our involvement. We should never compromise the clear teaching from the word of God in an effort to be involved in government activities. Above all, we need to realize that the beginning of Christian ethics in politics is a Christ-centered heart: Now I Paul myself beseech you by the meekness and gentleness of Christ, who in presence am base among you, but being absent am bold toward you: But I beseech you, that I may not be bold when I am present with that confidence, wherewith I think to be bold against some, which think of us as if we walked according to the flesh. For though we walk in the flesh, we do not war after the flesh: (For the weapons of our warfare are not carnal, but mighty through God to the pulling down of strong holds); Casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ. [2 Cor. 10:1-5]

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