Jesting

Not Jesting

Eph_5:3-4.

jest´ing: Used from Tyndale down as the translation of εὐτραπελία, eutrapelı́a (Eph 5:4). Aristotle uses the original in his Ethics iv. 14 as an equivalent of “quick-witted,” from its root meaning “something easily turned,” adding that, since the majority of people love excessive jesting, the word is apt to be degraded. This is the case here, where it clearly has a flavor of the coarse or licentious.

(åὐôñáðåëßá, Eph_5:4)

That the Greek word is used in an unfavourable sense is shown by its association with ‘filthiness’ and ‘foolish talking,’ as well as by its characterization as ‘not befitting.’ But in itself (being derived from åὐ, ‘well,’ and ôñÝðù, ‘I turn’) it was morally neutral, and originally it had a good sense. ‘On the subject of pleasantness in sport,’ says Aristotle (Eth. Nic. II. vii. 13), ‘he who is in the mean is a man of graceful wit, and the disposition graceful wit (åὐôñáðåëßá); the excess ribaldry, and the person ribald; he who is in defect a clown, and the habit clownishness.’ And again (iv. viii 3), ‘Those who neither say anything laughable themselves, nor approve of it in others, appear to be clownish and harsh, but these who are sportive with good taste are called åὐôñÜðåëïé, as possessing versatility,’ etc. This was a characteristic of the Athenians, whom Pericles praised as ‘qualified to act in the most varied ways and with the most graceful versatility’ (åὐôñáðÝëùò [Thuc. ii. 41]). Aristotle admits that even ‘buffoons are called men of graceful wit’ (åὐôñÜðåëïé), but questions their right to the term (iv. viii. 3). The nearest Latin equivalent was urbanitas. But gradually the coinage was debased, and åὐôñáðåëßá came to mean no more than badinage, persiflage, wit without the salt of grace; in Chrysostom’s striking phrase, it was ‘graceless grace’ (÷Üñéò ἄ÷áñéò). See R. Trench, NT Synonyms8, 1876, p. 119f.

James Strahan.