Mullet Death wrote: Just why is it that in the modern era we have almost arbitrarily deemed certain words "bad" and unusable? (This question is mostly rhetorical, but if anyone wants to be ironic and give us an English history lesson then be my guest, it might add to the discussion.) Especially in settings with close friends, relatives, and spouses it seems like we may be a little, well...perhaps, legalistic is one of the words I'm looking for? if we just straight up BAN certain words, which, really, only have meaning if we humans give them meaning...
Pulpit Commentary
Verse 8. - But now do ye put away indeed all these (things) (ver. 9; Colossians 2:11; Ephesians 4:22, 25; Romans 13:12; 1 Peter 2:1). The thought of the death of the old life gives place to that of the divesting of the old habit; the new life wears a new dress, Mark the triumphant emphasis in "but now!" (opposed to the "once" of ver. 8), characteristic of the writer (comp. Colossians 1, 21, 26; Romans 3:21; Romans 6:22, etc.). Τὰ πάντα ("all these things," "the whole" of them) summarizes the vices specified in ver. 5, and forms the starting point of another series, in which malice predominates, as impurity in the previous list; anger, wrath, malice, evil speaking, foul speech from your mouth (Ephesians 4:26-31; Ephesians 5:4; Romans 1:29-31; 1 Corinthians 6:10; Galatians 5:20, 21; Titus 3:3). There is a similar order and division between these two chief classes of sin in the parallel passages. In Ephesians 4:31, 32 and Ephesians 5:3-5 the order is reversed. "Anger" (ὀργή) is ascribed to God in ver. 6 (comp. Ephesians 4:26; Hebrews 10:30). (On "anger" and "wrath" (or "rage"), see ver. 6.) The latter is once ascribed to God by St. Paul (Romans 2:8), more frequently in the Apocalypse. In man it is universally condemned. (For κακία, malignity, badness of disposition, comp. Romans 1:29; 1 Corinthians 14:20; Titus 3:3; see Trench's 'Synonyms.') Βλασφημία, in its original sense, includes injurious speech of any kind, either against man or God (see Romans 3:8; Romans 14:16; 1 Corinthians 10:30; Titus 3:2). Αἰσχρὸς in αἰσχρολογία (only here in the New Testament) denotes, like the English "foul," either "scurrilous" or "filthy." The former kind of speech is suggested by the foregoing blasphemia; but especially in such an atmosphere as that of Greek city life, scurrility commonly runs into filthiness. In Ephesians 5:4, where a slightly different word occurs, the latter idea is prominent. The two last vices, being sins of speech, must be put away "out of your mouth." "Your" bears the emphasis in the Greek; such utterance is quite unfit for a Christian mouth (comp. Ephesians 4:29; Ephesians 5:3, 4; James 3:10; and the prohibition of lying in the next verse).
Vilo159 wrote:Whether you think its a sin or not, its still best not to if there's even a remote chance of it causing harm to someone else or causing them to stumble.
Mr. SmartyPants wrote:Words have a multiplicity of meanings anyway. They also inherently have no meaning.
KnightOfFive wrote:But, please refrain from using that line. It is an easy way to dismiss any statement whatsoever, and If firmly held to, undermines the very truthfulness of scripture by essentially ascribing to it no meaning.
Mr. SmartyPants wrote:Vilo159 wrote:Whether you think its a sin or not, its still best not to if there's even a remote chance of it causing harm to someone else or causing them to stumble.
This mentality is passed around all the time but I think this can get a bit problematic. It's one thing to display common courtesy (I never swear in front of children. I never swear in professional settings. I also will not swear around someone if they say it makes them feel uncomfortable.) but it's another to be at the absolute mercy of other people's moral standards. I'm not going to order a non-meat dish if I have a vegan friend with me who gets upset by the meat industry. And it's not like I'm going to force them to eat a steak either. This is the exact same mentality that some men use to tell women how to dress so that men do not lust at them. The intentions are noble but It disempowers people from their individuality. People need to be in control and accountable for their own behaviors too and cannot shift blame to others because they caused them to stumble. But that all being said I do think the line can get fuzzy.
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