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Eph_4:29. After the three definite exhortations, Eph_4:25-26; Eph_4:28, now follow more general and comprehensive ones.
Πᾶς λόγος … μὴ ἐκπορ .] The negation is not to be separated from the verb. With regard to every evil discourse, it is enjoined that it shall not go forth, etc. See Fritzsche, Diss. II. in 2 Cor. p. 24 ff.
σαπρός ] corrupt; in the ethical sense: worthless ( ὃ μὴ τὴν ἰδίαν χρείαν πληροῖ , Chrysostom), pravus; opposite: ἀγαθὸς πρὸς οἰκοδομὴν τῆς χρείας . See, in general, Lobeck, ad Phryn. p. 377 f.; Kypke, II. p. 297 f.
ἀλλʼ εἴ τις ἀγαθὸς πρὸς οἰκ . τ . χρ .] but if there is any (discourse) good for the edification of the need, sc., let it proceed from your mouth. On ἀγαθός with εἰς , πρός (Plat. Rep. vii. p. 522 A, and Stallbaum in loc.), or infinitive, denoting aptitude or serviceableness for anything, see Kypke, II. p. 298.
πρὸς οἰκοδομὴν τῆς χρείας does not stand by hypallage for εἰς χρείαν τῆς οἰκοδομῆς (Beza), but τῆς χρείας is genitive objecti; it is the need just present, upon which the edifying (Christianly helpful) influence of the discourse is to act. Rückert and Olshausen take ἡ χρεία for οἱ χρείαν ἔχοντες . Arbitrarily and to the disturbance of the sense, since in fact every one has need of edification, consequently τῆς χρείας would convey nothing at all characteristic, no modal definition of ἀγαθὸς πρὸς οἰκοδομ .
ἵνα δῷ χάριν τοῖς ἀκούουσι ] aim of the ἐκπορ . ἐκ τ . στ . ὑμ ., previously conceived as supplied: in order that it (this discourse) may bestow grace, i.e. benefit, on the hearers, may bring blessing for them. Opposite of such discourses: 2Ti_2:14. Theodoret ( ἵνα φανῇ δεκτὸς τοῖς ἀκ .), Luther, Calovius, Raphel, Kypke, Zachariae, Michaelis, Koppe, Rosenmüller, and others, including Rückert, Meier, Matthies, Baumgarten-Crusius: in order that it may afford pleasure, be agreeable, to the hearers. Comp. also Chrysostom, who compares the discourse to a fragrant ointment. But, apart from the fact that discourses, which are good πρὸς οἰκοδομὴν τῆς χρείας , cannot always be agreeable (1Co_7:8 ff.), this interpretation is opposed to linguistic usage, according to which χάριν δίδωμι always signifies gratificari, to confer a kindness, to show a service of love, or the like (Jam_4:6; 1Pe_5:5; Exo_3:21; Psa_84:12 [11]; Tob_1:13; Soph. Aj. 1333; Plat. Legg. iii. p. 702 C; also in the passages adduced by Wetstein and Kypke).