Ephesians 5:4

καὶ αἰσχρότης : and filthiness. This is taken by many (Eth., Theophyl., Oec., Rück., Harl., etc.) to refer to indecent talk, which, however, would be expressed by αἰσχρολογία (Colossians 3:8). The context shows it to refer to sins of the flesh, but there is nothing to limit it to sinful speech. It denotes shameless, immoral conduct in general. καὶ μωρολογία ἢ εὐτραπελία : and foolish talking or [and] jesting. The readings here are somewhat uncertain as regards the particles. The TR has the support of such authorities as [504] [505] [506], Syr.-Harcl., Arm. for καί … ἤ; [507] [508] * [509], Vulg., Sah., etc., give ἤ … ἤ; [510] [511] 1 [512] 3 [513], Boh., Eth., etc., have καί … καί. The first is accepted by TRV; the second by [514]; the third by WH. The choice is between the first and third, and the balance of evidence is on the whole, although not very decidedly, on the side of καί … καί. The noun μωρολογία is of very rare occurrence. In common Greek it is found only a very few times (Arist., Hist. An., i., 11; Plut., Mor., 504 A); in the NT only this once. Its sense, however, is sufficiently clear. καὶ εὐτραπελία : and jesting. This is the solitary occurrence of the noun in the NT. It is found, however, in Aristotle (who defines it as πεπαιδευμένη ὕβρις, Eth. Nic., iv., 14), Pindar (Pyth., i., 178), etc. It appears to have meant originally versatility, facetiousness, and to have acquired the evil sense of frivolity or scurrility. Here it is taken by some (e.g., Trench, Ell.) to be distinguished from μωρολογία and to denote, therefore, not the sin of the tongue merely, but the “evil ‘urbanitas' (in manners or words) of the witty, godless man of the world” (Ell.). This depends so far on the acceptance of the disjunctive ἤ as the proper reading, but may be essentially correct. AV and other old English Versions give jesting, except Wicl., who has harlotry, and the Rhem. which gives scurrility. τὰ οὐκ ἀνήκοντα : things which are not seemly. The article has the pred. force = “ as things which are not seemly” (Mey.; cf. Win.-Moult., p. 610). The reading, however, varies. The TR is supported by the great mass of MSS [515] [516] [517] [518], etc.; but [519] [520] [521] [522], etc., give ἃ οὐκ ἀνῆκεν, which is to be preferred. The clause is in apposition to the preceding; but probably only to the latter two nouns, μωρολογία and εὐτραπελία, as these form the direct contrast to the following εὐχαριστία. cf. τὰ μὴ καθήκοντα of Romans 1:28. ἀλλὰ μᾶλλον εὐχαριστία : but rather giving of thanks. The brachylogy (cf. Jelf, Greek Gram., § 705, 3) requires ἔστω or rather γίνεσθω to be supplied. The εὐχαριστία is understood by some to mean gracious speech (Clem. Al.; also Jer., with a perhaps), or pious, edifying discourse generally (Calv., on the analogy of Colossians 4:6; Proverbs 11:6). Others give it the sense of courteous speech (Mor.). But the idea of gracious speech would be expressed rather by εὔχαρι, and, as Meyer points out, the contrast which would thus result would be less in keeping with “the Christian character and the profoundly vivid piety of the Apostle”. On nothing does he more insist than on the grace of thankfulness, and the expression of it, to God for the gifts of His love to sinful men.

[504] Autograph of the original scribe of א.

[505] Autograph of the original scribe of א.

[506] Codex Porphyrianus (sæc. ix.), at St. Petersburg, collated by Tischendorf. Its text is deficient for chap. Ephesians 2:13-16.

[507] Codex Alexandrinus (sæc. v.), at the British Museum, published in photographic facsimile by Sir E. M. Thompson (1879).

[508] Codex Claromontanus (sæc. vi.), a Græco-Latin MS. at Paris, edited by Tischendorf in 1852.

[509] Codex Boernerianus (sæc. ix.), a Græco-Latin MS., at Dresden, edited by Matthæi in 1791. Written by an Irish scribe, it once formed part of the same volume as Codex Sangallensis (δ) of the Gospels. The Latin text, g, is based on the O.L. translation.

[510] Codex Sinaiticus (sæc. iv.), now at St. Petersburg, published in facsimile type by its discoverer, Tischendorf, in 1862.

[511] Codex Vaticanus (sæc. iv.), published in photographic facsimile in 1889 under the care of the Abbate Cozza-Luzi.

[512] Codex Claromontanus (sæc. vi.), a Græco-Latin MS. at Paris, edited by Tischendorf in 1852.

[513] Codex Mosquensis (sæc. ix.), edited by Matthæi in 1782.

[514] Codex Angelicus (sæc. ix.), at Rome, collated by Tischendorf and others.

[515] Codex Claromontanus (sæc. vi.), a Græco-Latin MS. at Paris, edited by Tischendorf in 1852.

[516] Codex Boernerianus (sæc. ix.), a Græco-Latin MS., at Dresden, edited by Matthæi in 1791. Written by an Irish scribe, it once formed part of the same volume as Codex Sangallensis (δ) of the Gospels. The Latin text, g, is based on the O.L. translation.

[517] Codex Mosquensis (sæc. ix.), edited by Matthæi in 1782.

[518] Codex Angelicus (sæc. ix.), at Rome, collated by Tischendorf and others.

[519] Codex Vaticanus (sæc. iv.), published in photographic facsimile in 1889 under the care of the Abbate Cozza-Luzi.

[520] Codex Sinaiticus (sæc. iv.), now at St. Petersburg, published in facsimile type by its discoverer, Tischendorf, in 1862.

[521] Codex Alexandrinus (sæc. v.), at the British Museum, published in photographic facsimile by Sir E. M. Thompson (1879).

[522] Codex Porphyrianus (sæc. ix.), at St. Petersburg, collated by Tischendorf. Its text is deficient for chap. Ephesians 2:13-16.