Having shown how the believer is gifted in speech and having shown the evils of "corrupt communication," of unbelievers, including their best talkers and disputers, we will now focus on the good speech of believers, especially those who have been schooled in the scriptures.
The above passage is one the best passages on Christian speech, on verbal communication. There are a lot of things to carefully observe in the comments of Paul. It is ironic that Paul, accused of being unsophisticated in his speech by the Sophist elites, knew quite a lot about good public speaking. We have already noticed many texts of the apostle on the subject. He knew well the philosophy of the Sophists and their tactics in persuasion and rhetoric, as we have seen.
"Speech" in the above is from "logos" of which we have already much spoken. Let your discourse, let your words, let your logic and reasoning, let your argumentation, let your exhortations, etc., be "in grace." In other words, "be gracious in speech" and "minister grace to hearers."
There should be no suspicion in the audience that the speaker has ulterior motives or does not wish the good of the hearers. There must be a real sense of honesty and sincerity detected in the words of a speaker by an audience for there to be credibility. Public speakers in the Christian community must be charming without trying to charm or to mesmerize an audience.
To speak with grace is to be charming, attractive, and gracious in speech, and by charming I mean in the sense of being kind and gentle, in the sense of having a pleasing disposition, an attractive personality, a welcoming face, a friendly persona, etc. These qualities should accompany the words of Christian speakers and be seen and sensed by the hearers for there to be any credibility. Concerning what else is involved in the meaning of "grace" we will have more to say shortly.
We have already seen how good speech is one that edifies and one that "ministers grace to the hearers." In the above instruction the apostle mentions speaking "with grace." What does he mean by speaking with grace? What does it mean to receive grace? What is grace?
Charisma
Grace comes from the Greek word "charis" and is defined as "that which affords joy, pleasure, delight, sweetness, charm, loveliness: grace of speech, good will, loving-kindness, favour." (Strong)
Many give the most simplest of definitions when they say "grace means unmerited favor." But, though this is certainly true, grace involves much more. Also, such a simple definition does not explain what is involved in being "favored." We often do use "grace" and "favor" interchangeably, as when we say "he favored us with his presence" or "he graced us with his presence." But, in either case, the idea includes not only some information about the giver of grace but also about the effect that grace and favor has on the recipient. Grace given necessarily involves a change in the recipient and involves the impartation of some gift or character quality to the receiver of grace.
Wrote W. E. Vine (Vine's NT Words):
"Grace: has various uses,
(a) objective, that which bestows or occasions pleasure, delight, or causes favorable regard; it is applied, e.g., to beauty, or gracefulness of person, Luk 2:40; act, 2 Cr 8:6, or speech, Luk 4:22, RV, "words of grace" (AV, "gracious words"); Col 4:6;
(b) subjective,
(1) on the part of the bestower, the friendly disposition from which the kindly act proceeds, graciousness, loving-kindness, goodwill generally, e.g., Act 7:10; especially with reference to the Divine favor or "grace," e.g., Act 14:26; in this respect there is stress on its freeness and universality, its spontaneous character, as in the case of God's redemptive mercy, and the pleasure or joy He designs for the recipient; thus it is set in contrast with debt, Rom 4:4, 16, with works, Rom 11:6, and with law, Jhn 1:17; see also, e.g., Rom 6:14, 15; Gal 5:4;
(2) on the part of the receiver, a sense of the favor bestowed, a feeling of gratitude, e.g., Rom 6:17 ("thanks"); in this respect it sometimes signifies "to be thankful," e.g., Luk 17:9 ("doth he thank the servant?" lit., "hath he thanks to"); 1 Ti 1:12;
(c) in another objective sense, the effect of "grace," the spiritual state of those who have experienced its exercise..." (Vine)
From this definition and analysis of new testament usage, we can have a better understanding of what it means to "let your speech be always with grace." It speaks to the manner of speaking or discoursing. To speak with grace means to be charming and attractive in speech, not repulsive or antagonistic. It denotes both a graceful disposition and graceful language. It means to speak with a "friendly disposition" and from good character and composure. In this respect graceful speech has to do with "ethos," one of the three aspects of persuasion, the other two being "pathos" and "logos." Of these three we will have more to say. But, for now we say only this much about "ethos."
Speaking "with or in grace" is similar to the exhortation to "speak the truth in love." (Eph. 4: 15) Combining these ideas we have "graceful discourse" and "lovely speech" or something similar. The idea of beauty being connected to the meaning of "grace" may be seen in the words of James from the KJV who gave us the words "the grace of the fashion of it (the earth) perishes." (James 1: 11) The word "grace" in this text is not from "charis" but from "euprepeia" but the KJV translators used the word "grace" for it because they understood that grace involved beauty.
Aristotle's first element of persuasion is ethos, or the speaker's credibility. Involved in a speaker's credibility are his credentials, reputation, knowledge and expertise, etc. As we will see, Paul's credibility or ethos was called into question by the Sophists in Corinth and Paul responds to it. A man must be believable and judged as reasonable, not outlandish.
Vine also notes that ""grace," is once rendered "benefit," 2 Cr 1:15" and says that "it stresses the character of the "benefit," as the effect of the gracious disposition of the benefactor."
Again, we must emphasize that the word grace many times in its usage in the new testament, and even in Greek literature, focuses upon "the effect" of divine grace and favor on the receiver. But on this too we will have more to say.
Vine adds:
"Favor, Favored: denotes
(a) objectively, "grace in a person, graciousness,"
(b) subjectively,
(1) "grace on the part of a giver, favor, kindness,"
(2) "a sense of favor received, thanks."
It is rendered "favor" in Luk 1:30; 2:52; Act 2:47; 7:10, 46; 24:27; 25:9, RV (for AV, "pleasure"); Act 25:3."
Upon these definitions we will have more to say. However, let us enlarge upon the meaning of "charis" in Greek history and literature. In "The Roots of Charisma" by John Potts (here) we have these remarks:
"Charis in Greek and Hellenistic culture Charis was a remarkable word in Greek culture, encompassing a broad range of meanings. The English word most suited to conveying the breadth and diversity of nuances contained in charis is ‘grace’ – but only if grace is understood to incorporate, at the very least, ‘attractiveness’, ‘favour’, ‘gratitude’ and ‘charm’, as well as ‘gift’. The primary meanings attached to charis before Paul’s appropriation of the word were ‘grace, beauty, charm, favor, goodwill, free benevolence, gift, benefit, gratitude’. These connotations derived from three branches of significance associated with its primary meaning of ‘grace’: grace in the sense of personal beauty or charm; in the sense of favour or love; in the sense of benefit or gift, offered out of one’s goodness." (pg. 12)
Those three branches of significance for the usage of "grace" are important to keep in mind as one studies the multitude of places where the word is used in the new testament. Notice again how one of the common usages of grace is that of "gift" or "benefit." This is the way in which one was "favored" by another. It is also one way in which a person is "set apart" or "sanctified," the way he is distinguished. Upon this we will enlarge shortly.
Potts continued:
"Charis features in the mythology detailed by Homer and Hesiod in the eighth century BC. In the Iliad, Charis is a ‘lovely’ goddess with a ‘shining veil’, outstanding in the realm of deities due to her beauty: she is ‘shining among divinities’ (18, 382–8).3 In plural form (number unspecified in Homer, identified as three in Hesiod), the Charites or Graces confer all grace, even the favour of Victory in the Games. In the Odyssey, the goddess Athene bestows charis on a favoured mortal, Odysseus’s son Telemachus: Athene endowed him with such supernatural grace [charis] that all eyes were turned on him in admiration when he came up."
"This Homeric reference contains two elements that will appear – in a transformed state – in Paul: that charis is bestowed by a divine agency, and that it results in a special quality in certain humans. Charis in Homer also contains the sense that a special individual’s outward grace is the result of being well favoured. The primary Classical Greek meaning of grace as physical loveliness covers attractiveness of speech and physical beauty, as well as the notion that such outward grace is the result of bestowal by the gods."
Again, as we have said, grace received involves being favored but favor involves, as Potts says, receiving a "special quality" that makes one a "special individual" with "outward grace" radiating from internal grace. The graciousness and beauty of believers is in their character and behavior, in the minds, souls, and spirits, and not in their physical bodies. The physical body does not receive grace. It is the inner man who is graced by God.
Potts continued:
"The gracious act of bestowal, as represented in Athene’s endowment of grace upon a mortal, is an important component of the network of meanings contained within charis. Grace was understood as a favour, connecting giver and recipient in a binding relationship."
Again, as Vine stated, we have both the objective and subjective aspects of grace, grace viewed from the standpoint of the giver and that of the receiver. Also notice that Potts brings out an important point that is often overlooked by bible teachers as respects how grace given and received creates a "connection" between giver and receiver, a "binding relationship." Also notice how Potts, like Vine and other Greek scholars, mentions the numerous usages and meanings for the single word "charis" or "grace," speaking of "the network of meanings." This is similar to what we saw concerning the Greek word "logos," the word for "speech" and it cognates and synonyms.
Potts continued:
"For the giver, charis meant graciousness and goodwill to the one receiving the act of kindness. For the recipient, charis meant the favour received and the gratitude resulting from this favour. The acknowledgement of gratitude was an important social act: it could be expressed in a return gift, or in acknowledging that the recipient was beholden to the giver. This ethos of reciprocity features in Homer, particularly in the counter-gift that connects benefactor and recipient in a system of obligation and honour."
Again, Potts like Vine speaks of grace objectively on the part of the giver (God or the gods generally) and subjectively on the part of the receiver, that of the benefactor and beneficiary.
So, what does it mean for the recipient to be "graced"? What change is effected in the recipient? Grace is often used in the new testament for a divine gift that is given apart from merit or desert. In fact it is part of the historical meaning. Again Potts mentions the relationship produced by the giving of grace between the divine giver and the mortal recipient in what he called the "ethos of reciprocity."
Now let us speak about of the uses of grace in modern English. If someone "moves with grace," we mean that they move in a smooth, controlled, and attractive way. We speak of the "social graces," being the ways of behaving and doing things which are considered polite and well-mannered, beautiful and elegant. When something "graces" a place or a person, the meaning is that it makes the place or person more attractive, more appealing and delightful. People also speak of "saying grace" before meals. We also have "grace periods" in contracts. Of course, we also have the word "charisma" (derivative from charis). In an article on the Internet for "Psychology Today" titled "What is charisma?" we have these words about the definition of "charisma" in English today (See here):
"Charisma is a personal quality, evident in the way an individual communicates to others, that makes someone more influential. This power to attract attention and influence people can be embodied in the way someone speaks, what someone says, and how someone looks when communicating."
Notice the mention of "personal quality" connected with "grace" or "charisma" as we observed earlier from the words of Potts who spoke of that "special quality" that graced/favored persons have about their persona and presence as a result of being given divine grace. Notice also how charisma involves being able to "attract attention" in speech, to "influence people" by discourse and logical argument, by the what of the speech, its substance, but also by the manner of address and the "looks" of the speaker, both which respects his face while talking and his clothes and mannerisms.
The article next asks "What is a charismatic person like?" and says:
"A variety of factors can make a person charismatic. They include but are not limited to: confidence, exuberance, optimism, expressive body language, and a passionate voice. People with charisma are often enthusiastic and speak with assertiveness."
Surely our Lord and his apostles were charismatic persons in the highest sense! However, they were not "charismatic" in the same sense in which the world speaks of it. The world of unbelievers, especially among its elite, has its charismatic individuals but so too does the Christian world. Nevertheless, there are of course similarities and shared definitions.
Under the sub title "How to Develop Charisma" the article said:
"Like many characteristics, charisma is not something you simply have or don’t have. There are different ways of defining what counts as charisma, and some people possess certain—or sometimes, many—charismatic qualities in above-average proportions, from a talent for emotional storytelling to beaming confidence.
While charisma is sometimes described as a “gift,” some experts have sought to break it down into specific characteristics and argue that it can be learned. Many people, not just celebrities and presidents, use their charisma to stand out from the crowd."
In the bible grace and charisma are viewed as being both gift (talent) and skill, the former not having to be learned, while the latter involves training. Christians have been given grace and this grace imparts to them inner qualities and strengths, inner intuitive knowledge, character alterations, various virtues, etc. But, they nevertheless still require training to sharpen their skills and gifts and so grace is both art and science.
The article says further:
"Charisma may come more naturally to some people—certain personality traits, like extroversion, could help. But even highly charismatic people may have learned from role models along the way, and some experts believe that charismatic behaviors can be trained."
Again, charisma is both art (gift) and skill.
Christ The Example
Christ is "full of grace and truth." Wrote John:
"And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth. John bare witness of him, and cried, saying, This was he of whom I spake, He that comes after me is preferred before me: for he was before me. And of his fulness have all we received, and grace for grace." (John 1: 14-16)
Christ was "full of grace." That means that he as the incarnate Son was highly favored by God his Father. We also read of Stephen, the first recorded Christian martyr: "And Stephen, full of grace and power, was performing great wonders and signs among the people." (Acts 6: 8) The KJV translation erroneously translates "charis" as "faith" and so translates Stephen as being "full of faith and power." So too was Mary addressed and described by the angel Gabriel as "kecharitōmenē" or "highly favored" or "full of grace" in Luke 1: 28.
But, Christ's grace excels all. In fact, it is of "his fullness" of grace that all grace comes. They "receive grace for grace," or better "grace on top of grace," or "grace and more grace," or "grace upon grace." Grace comes in degrees, in various measures. (Eph. 4: 7) So James indicated when he said: "But he gives more grace. Wherefore he saith, God resists the proud, but gives grace unto the humble." (James 4: 6) Paul spoke of "abundance of grace" (Rom. 5: 17). He also says that believers each have "gifts differing according to the grace that is given to us" (12: 6), that is, have gifts that correspond to the measure of grace given. Just as the Spirit dwelt in Jesus "without measure" (John 3: 34) so too does Christ have grace without measure.
Given our extended definition of "grace" we can well say that Christ was "full of grace" in the sense that he was as a man charming, attractive in speech and character, charismatic, a man with qualities that won the approval of both men and God. The gospel record says “And Jesus increased in wisdom and in stature and in favor (Greek "charis") with God and man.” (Luke 2: 52) We may say that Christ was "in the good graces of" both God and men. Solomon wrote: "So you will find favor (grace) and a good reputation in the sight of God and man." (Prov. 3: 4)
Christ was a charismatic personality. He had a friendly face on most occasions (except when confronting his accusers), and spoke with enthusiasm and optimism in his exhortations and pronouncements. He was not a Pharisee who "put on airs," and who "disfigured their faces" so that they "might appear unto men" to be what they are not. (Matt. 6: 16) Jesus had no pretensions and his speech engendered trustworthiness in those who heard him among the common people.
The grace of Christ's words, of his discoursing, of his verbal teachings, of his own oracles, his speech, is the example for all speakers, especially for believers. Wrote Luke:
"And all bare him witness, and wondered at the gracious words which proceeded out of his mouth. And they said, Is not this Joseph's son?" (Luke 4: 22)
About Christ's speaking with "gracious words" Gill says that it speaks of "the graceful manner in which he delivered himself, and the aptness of his words, the propriety of his diction, and the majesty, power, and authority, with which his expressions were clothed." (Commentary) The words of the Lord were truly charismatic, beautiful, and so fitting. Solomon said "A word fitly spoken is like apples of gold in pictures of silver." (Prov. 25: 11) Nothing Christ said was "out of place." He spoke only what was appropriate or "fitting" for the time, need, and circumstances, and this kind of word was most beautiful, drawing or attracting attention. A "word fitly spoken" corresponds to that ability in speech to "speak a word in season" (Isa. 50: 4) Good speakers not only know what to say, but to whom to say it and when to say it.
Grace and truth go together. Truth (Greek "aletheia") is not only what is right and correct, but also the manifestation of reality, the unveiling of what is actual, the removing of all the illusions, veils, shams, phoniness, facades, pretensions, counterfeits, fakery and fraud. In speech grace and truth should be essential elements of Christian logos.
The bible speaks of "seeing the grace of God" by which is meant "seeing the effects of the grace of God" (Acts 11: 23), such as in seeing the "ornament of a meek and quiet spirit" in believers (I Peter 3: 4), a "mildness of disposition" in their speaking.Though the word "ornament" is not in the Greek text yet it is implied from the previous verse where Peter says "your adornment must not be." And so the meaning is that your adornment and ornament should be in possessing such a spirit, character, and personality.
Gifts Of Grace
"Having then gifts differing according to the grace that is given to us." (12: 6)
Every gift from God is a "gift of grace." Further, each gift of grace is sometimes also called a grace. The above text indicates that this is so. So too does this text:
"Therefore, as ye abound in every thing, in faith, and utterance, and knowledge, and in all diligence, and in your love to us, see that ye abound in this grace also." (II Cor. 8: 7; Also vs. 19)
By "this grace" Paul refers to the financial giving of believers towards support of ministers and needy brothers and sisters. Liberality and hospitality are Christian "graces." A generous believer, a "cheerful giver" (II Cor. 9: 7), demonstrates grace. In fact, in Romans 12 Paul lists several Christian gifts, such as prophecy, ministry, teaching, exhortation, etc. and then adds "he that gives" with the admonition to such an one to give "with simplicity." (vs. 8) It is that believer who has the gift of charitableness, having a generous spirit. It is not the kind of giving or philanthropy that characterizes sinners. Said Jesus: "And if you lend to those from whom you expect repayment, what credit is that to you? Even sinners lend to sinners, expecting to be repaid in full." (Luke 6: 34) Those who have the grace and resources given them to be a giver should give expecting nothing in return.
The above passage not only shows us how the gift of giving is a grace, but also how faith, speech, knowledge, love, and diligence, yea all things wherein believers "abound," are also each a grace or gift of grace. The gospel is called "grace," or "the grace of God." (Gal. 1: 6) Paul says that he "was made a minister, according to the gift of the grace of God given unto me." (Eph. 3: 7) Peter speaks of spouses being "heirs together of the grace of life" (II Peter 3: 7), life itself being a grace or gift of grace. Solomon said that "whoever finds a wife finds a good thing and obtains favor (grace) of the Lord." (Prov. 18: 22) A good wife (husband too) is a gift of grace. Peter also spoke of the "manifold grace of God" (I Peter 4: 10).
Grace Is Unmerited Favor
"Now to him that works is the reward not reckoned of grace, but of debt." (Rom. 4: 4)
"Even so then at this present time also there is a remnant according to the election of grace. And if by grace, then is it no more of works: otherwise grace is no more grace. But if it be of works, then is it no more grace: otherwise work is no more work." (Rom. 11: 5-6)
Integral to the meaning of grace, especially in scripture, is the idea of what is unmerited, unearned, what is a "free gift." (Rom. 5: 15-18) It is a gift that comes with "no strings attached." It only has to be accepted or received. Said Paul also in Romans: "For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord." (Rom. 6: 23) Notice the contrasts in the above words. "Wages" is set opposite "gift," and "death" is set opposite to "life," yea, "eternal life." What comes from grace is not wages, not earned, not what is due. Said Paul:
"For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, not a result of works, so that no one may boast." (Eph. 2: 8-9)
No recipient of grace can take credit to himself and away from the gracious giver without incurring the severest condemnation. Faith, as we have seen, is a grace given. In the Book of Acts it is recorded that sinners "believed through grace." (Acts 18: 27) It is either all of God's doing or it is not. Salvation, eternal life, yea, every blessing and every good thing is a gracious "gift from God."
Grace excludes all bragging, all boasting, all taking credit, and credits all to the benefactor. Like the prodigal son, who said in contrition to his father, "I have sinned and am not worthy to be your son" (Luke 15: 19) so too do believers confess their unworthiness for all the good they have. Believers in understanding this learn to be gracious themselves because they have themselves experienced divine graciousness, just as they learn to be merciful because they have been shown mercy. They display grace, especially in their speech, because they have been given grace. Graceful lips are what we need, with each other, with our spouses, our friends, etc.
Seasoned With Salt
Having discussed what it means to speak "with grace," we will now look at what it means to have speech that is "seasoned with salt." The chief thought is to be seen in the word "seasoned" rather than in the word "salt." In other words, Paul says good speech is "seasoned" or "flavored" discourse. Paul, if he were in our day could have said "seasoned with salt and pepper," or seasoned with any other of the many seasonings available today. Seasoning makes things taste better, making many foods more palatable.
The Sophists also knew well how to season or flavor their speech, but the seasonings they used are either not good or given in too much amounts. One of these seasonings, as we have seen, is "flattery." They know how to spruce up their discourse with praise on the audience, how to season what is in itself not very palatable or tasty. But, this is not the kind of seasoning for edifying speech.
If there is any additional signification to the mention of salt other than as a seasoning it may be in the sense that salt, being a preservative, is intended to convey the idea that a speaker should discourse in a way that is memorable, in a way in which his words are preserved in memory. We don't want people to leave hearing us and not remembering much about what we said. We want them to go away praising the message, not the messenger.
The "spirit" that accompanies speech is also very important. Speech will reveal the speaker's spirit, that is, his disposition, his emotional state, temperament, etc. Speech should be in a lively spirit, for instance. It should be accompanied by a graceful spirit, a sincere and honest spirit, a loving and caring spirit. It also should be with a bold and courageous spirit, with a spirit of holiness, with a reverent spirit, etc.
And finally, the purpose of good Christian discourse is so that the believer may "know how to answer every man." We should be in the answering business as believers and teachers of the word of God. Recall the words of Peter that we have already spoken of, where he exhorts all believers to be ready to give a verbal defense of the gospel and word of God.
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