There are some Christians who seem to forget that God in his word has spoken of such things, and not with commendation. They seem not aware that God gives any attention to their foolish talking and jesting, even so much as to notice and know it.
It is for such heedless Christians that we have placed the words "foolish talking and jesting" at the head of this column, and offer a few suggestions upon the habit.
Those who form and indulge this habit are wont to think and say of it: "What's the harm? Fun is the zest of life; what would life be if we must live it all through with a long face?"
To all which we reply.
1. Life is too grave a matter to be wasted and spent in fun. It has too many solemn issues—too many momentous relations and bearings. Too much hangs upon the destiny of souls. We always have too much close and direct influence upon the weal or woe of souls. God has laid upon us all, too many and too great responsibilities to admit of levity of mind and frivolity of speech.
2. If it were not that persons, given to foolish talking, would abuse the small latitude which the remark might seem to allow them, we would say that pleasantry, such as is not "foolish," and a timely unbending of the mind after long and great tension, are sometimes admissible—good for health, and not bad for piety. But these indulgences should not be the warp and woof of one's life. They should be only occasional, and always under control. As there is no reason why conscience should always condemn them, so and much more is there no reason why they should not be subject strictly to the law of conscience.
3. Returning now to our reply to the question—What's the harm in foolish talking and jesting? We say—ask your ungodly friends what they think of such things in Christian people. Take pains to ascertain how it strikes them. See if in their view these foolish-talking Christians adorn the gospel of Christ. See if it does not strike them as incongruous, that out of the same mouth should come jests and folly one hour, and solemn prayer and praise the next. Take note whether these utterances of levity in Christians seem to give force to their exhortations to their friends to come to Christ. Does such talk increase the confidence of the ungodly in their piety and in their prayers?
Now these remarks of ours do not imply that the judgment of ungodly men upon their Christian neighbors is infallible; yet none of us are too wise to learn something from the impression our life and speech naturally make on our neighbors. The Scriptures hint to us more than once that our "speech be always with grace, seasoned with salt"—(i. e. wisdom) that it be sound speech that cannot be condemned, and that we "be without offense," "unblamable," "unreprovable." Let us not forget that if we are to be "lights in the world" to any good purpose, we must gain the confidence of men, so that they shall adventure themselves to walk by our light, having confidence that our leading is unto life and not unto death.
4. We reply again: Let us hear the word of the Lord in this matter. It is certainly a very significant fact that God has spoken to this point, and so distinctly as to give us his views beyond mistake. Thus, through Paul to the Christians at Ephesus, he says to us, "Be ye followers of God as dear children, and walk in love, as Christ also hath loved us;" but fornication, and all uncleanness or covetousness, let it not once be named among you, as becometh saints; neither filthiness, nor foolish talking nor jesting, which are not convenient; but rather" [let there be] "giving of thanks."
We have quoted more of this passage than belonged immediately to our subject, that you might see in what company Paul locates "foolish talking and jesting." They stand in the same cluster with "filthiness," "fornication and all uncleanness," as if they all belonged to the same family. Paul had seen them in close company. Heathenism107shows them associated in fact, as the out-workings of a mind low, sensual, and alien to the life of God in the soul. They are but too much in sympathy with each other, and are altogether uncongenial to whatsoever things are pure and holy.
But note again: The sacred word saith "Let these things not once be named among you, for so it becometh saints."
Here some reader, ready to justify a large range in the use of the tongue, may interpose that Paul only says of foolish talking and jesting that they are "not convenient;" whereas for themselves they find it so convenient that such talk flows from their tongue almost despite of themselves.
To such persons, let us say—we must take the word "convenient," when found in the Bible, in its old sense, and not in its new—as used by our translators two hundred years ago, and not in the very different sense put upon it in modern times. The old sense is, suitable, proper, becoming; not—that which comes easy to us. Paul meant to say that foolish talking and jesting do not correspond with our profession and our responsibilities as Christians—do not go well together [non conveniens, the Latins would have it, which is precisely the old sense of "not convenient"].
Note also what things Paul, in Rom. i, 28, 29, enumerates as "not convenient." "God gave them over to a reprobate mind to do those things which are not convenient, being filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness," &c., a most emphatic comment on the significance of "not convenient."
And finally, as if specially to warn and rebuke those who boldly say, "our lips are our own; who is Lord over us? who has the right to control our words?" he gives us solemn intimations that he shall take note of them all in the final day: "But I say unto you that every idle word that men shall speak, they shall give account thereof in the day of judgment. For by thy words thou shalt be justified, and by thy words thou shalt be condemned." Mat. xii, 36, 37.—