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Biblical Verses Revealing Fleshly Speech in Our Words

The concept of "fleshly speech" in biblical thought refers to words that originate from or express the sinful nature of humanity, often contrasted with speech guided by the Spirit. The term "flesh" in scripture carries multiple meanings, but in this context, it frequently denotes human weakness, mutability, and a sinful element [2, 13]. John Chrysostom, for instance, clarifies that "flesh" in such passages does not refer to the physical body itself, but to a "fleshly and worldly" life characterized by self-indulgence [8].

The Apostle Paul lists "works of the flesh" in Galatians 5:19, including "adultery, sexual immorality, uncleanness, lustfulness" [1]. While speech is not explicitly named in this particular verse, other biblical texts and theological interpretations connect various forms of harmful communication directly to this "fleshly" disposition. Charles Hodge notes that the "flesh" represents an inherent, hereditary corruption, an "iniquity and sin" from which individuals desire deliverance [9]. This inward corruption can manifest outwardly through speech.

One prominent example of fleshly speech is the "lying tongue" mentioned in Proverbs 6:17, alongside "haughty eyes" and "hands that shed innocent blood" [3]. The Targum Jonathan, a Jewish interpretive tradition, expands on this, stating that those who "rebelled, and acted falsely against the WORD of the Lord" have "spoken falsehood and apostasy, hastening and bringing forth from their hearts lying words" [6]. This highlights the internal origin of deceitful speech.

Malicious speech is another form of fleshly communication. The Midrash Rabbah, commenting on Ecclesiastes 5:5 ("Do not allow your mouth to bring sin upon your flesh"), interprets this as referring to those who engage in malicious speech. The Rabbis explain that once a person utters such words, it "commits a sin against his body," potentially leading to affliction [7]. This demonstrates a direct link between harmful speech and negative consequences for the individual. The Babylonian Talmud further connects "vulgar speech" to widespread troubles, harsh decrees, and suffering, citing Isaiah 9:16: "every mouth speaks wantonness" [11].

Anger, when expressed through words, is also identified as a work of the flesh [4]. Torrey's Topical Textbook lists anger as forbidden in Ecclesiastes 7:9 and Matthew 5:22, and notes its connection to "clamour and evil-speaking" in Ephesians 4:31 [4]. This suggests that uncontrolled anger often leads to verbal outbursts that are considered fleshly.

"Evil-speaking" generally is expressly forbidden in scripture, with severe punishments denounced against it (Titus 3:2; James 4:11; 1 Corinthians 5:11; 6:10) [5]. It is described as abhorrent in Psalms 15:3 and Proverbs 18:6-7, and is considered contrary to Christian character [5]. This broad category encompasses various forms of destructive verbal communication, all stemming from a disposition not aligned with divine principles.

The contrast between "flesh" and "Spirit" is crucial for understanding fleshly speech. Paul's letter to the Galatians states, "Walk in the Spirit, and ye shall not fulfil the lust of the flesh. For the flesh lusteth against the Spirit, and the Spirit against the flesh; and these are contrary the one to the other: so that ye cannot do the things that ye would" (Galatians 5:16-17) [12]. This implies that speech originating from the "flesh" is in opposition to speech guided by the Holy Spirit. The "flesh" here represents the sinful element within humanity [2].

Augustine, in his Exposition on Psalms, speaks of the ungodly being converted, emphasizing that even for those who have been "ungodly," there is hope through faith [10]. This suggests that the transformation from fleshly to spiritual living, including speech, is possible through divine grace.

The concept of "flesh" can also denote human frailty and mortality [13]. Jamieson, Fausset & Brown, commenting on John 1:14, explain that "was made flesh" means Christ "BECAME MAN, in man's present frail, mortal condition, denoted by the word 'flesh'" [14]. This highlights the inherent weakness of humanity, which can contribute to fleshly expressions, including speech. However, the incarnation of Christ, taking on "flesh," does not imply that His speech was fleshly in the sinful sense, but rather that He fully entered into the human condition [14].

The biblical understanding of fleshly speech, therefore, extends beyond mere profanity to encompass any verbal expression that arises from a sinful nature, including lying, malicious gossip, angry outbursts, and general evil-speaking. These forms of communication are seen as antithetical to a life lived in the Spirit and are associated with negative consequences both for the speaker and the community.

Sources

  1. Galatians “Now the works of the flesh are obvious, which are: adultery, sexual immorality, uncleanness, lustfulness, -- Galatians 5:19”
  2. Easton's Bible Dictionary “Easton's Bible Dictionary: Flesh — In the Old Testament denotes (1) a particular part of the body of man and animals (Gen. 2:21; 41:2; Ps. 102:5, marg.); (2) the whole body (Ps. 16:9); (3) all living things having flesh, and particularly humanity as a whole (Gen. 6:12, 13); (4) mutability and weakness (2 Chr. 32:8; comp. Isa. 31:3; Ps. 78:39). As suggesting the idea of softness it is used in the expression "heart of flesh" (Ezek. 11:19). The expression "my flesh and bone" (Judg. 9:2; Isa. 58:7) denotes relationship. In the New Testament, besides these it is also used to denote the sinful eleme”
  3. Proverbs “haughty eyes, a lying tongue, hands that shed innocent blood; -- Proverbs 6:17”
  4. Torrey's Topical Textbook “Torrey's Topical Textbook: Anger — Forbidden -- Ec 7:9; Mt 5:22; Ro 12:19. A work of the flesh -- Ga 5:20. A characteristic of fools -- Pr 12:16; 14:29; 27:3; Ec 7:9. Connected with Pride. -- Pr 21:24. Cruelty. -- Ge 49:7; Pr 27:3,4. Clamour and evil-speaking. -- Eph 4:31. Malice and blasphemy. -- Col 3:8. Strife and contention. -- Pr 21:19; 29:22; 30:33. Brings its own punishment -- Job 5:2; Pr 19:19; 25:28. Grievous words stir up -- Jdj 12:4; 2Sa 19:43; Pr 15:1. Should not betray us into sin -- Ps 37:8; Eph 4:26. In prayer be free from -- 1Ti 2:8. May be averted by wisdom -- Pr 29:8. Meeknes”
  5. Easton's Bible Dictionary “Easton's Bible Dictionary: Evil-speaking — Is expressly forbidden (Titus 3:2; James 4:11), and severe punishments are denounced against it (1 Cor. 5:11; 6:10). It is spoken of also with abhorrence (Ps. 15:3; Prov. 18:6, 7), and is foreign to the whole Christian character and the example of Christ.”
  6. Targum Jonathan (Jewish (Rabbinic)) “Targum Jonathan, Targum Jonathan on Isaiah 59:13: We have rebelled, and acted falsely against the WORD of the Lord; we have turned backward from following after the worship of our God; we have spoken falsehood and apostasy, hastening and bringing forth from their hearts lying words.”
  7. Midrash Rabbah (Jewish (Rabbinic)) “Midrash Rabbah, Devarim Rabbah 6:10: This is what the verse said: “Do not allow your mouth to bring sin upon your flesh” (Ecclesiastes 5:5). The Rabbis say: This verse is speaking of those who engage in malicious speech. How so? “Do not allow your mouth.” What does this mean? Once the mouth [of a person] utters malicious speech, it has committed a sin against his body, in that it causes it to be afflicted [by leprosy]. That is the meaning of: “to bring sin upon your flesh,” as the mouth commits a sin against the flesh. What is meant by, “and do not say before the angel that it was a mistake”? ”
  8. CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Acts & Romans: please God, and to make our escape from the flesh? and would you have us be homicides, and so lead us to virtue? You see what inconsistencies are gendered by taking the words literally. For by “the flesh” in this passage, he does not mean the body, or the essence of the body, 435 but that life which is fleshly and worldly, and uses self-indulgence and extravagance to the full, so making the entire man flesh. For as they that have the wings of the Spirit, make the body also spiritual, so do they who bound off from this, and are the slaves of the belly”
  9. CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 50: iniquity and sin. To this inherent, hereditary corruption he refers in the subsequent parts of the Psalm as his chief burden from which he most earnestly desired to be delivered. “Behold, thou desirest truth in the inward parts; and in the hidden part shalt thou make me to know wisdom. Purge me with hyssop, and I shall be clean; wash me, and I shall be whiter than snow. . . . . Create in me a clean heart, O God, and renew a right spirit within me.” It was his inward parts, his interior nature, which had been shapen in iniquity and conceiv”
  10. Schaff ANF/NPNF (Patristic) “NPNF1 Vol 8: Augustine — Exposition on Psalms — PSALM LI.[10] (part 16): to have worshipped, or to have forsaken, Him whom one did worship, then what he saith hath the force of superabundance, "And ungodly men shall to Thee be converted." So full art thou of the fatness of mercy, that for those converted to Thee, not only sinners of any 196 sort, but even ungodly, there is no cause for despair. Wherefore? That believing on Him that justifieth an ungodly man, their faith may be counted for righteousness.[1] 19. "Deliver me from bloods, O God, God of my health" (ver. 14). The Latin translator ha”
  11. Babylonian Talmud (Jewish (Rabbinic)) “Babylonian Talmud, Shabbat 33a.8: Due to the sin of vulgar speech, troubles abound, and harsh decrees are renewed, and the youth among the enemies of Israel, a euphemistic reference to Israel, die, and orphans and widows cry out for help and are not answered, as it is stated: “Therefore the Lord shall have no joy in their young men, neither shall He have compassion on their fatherless and widows; for everyone is ungodly and an evildoer, and every mouth speaks wantonness. For all this His anger is not turned away, but His hand is stretched out still” (Isaiah 9:16).”
  12. CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 31: Galatians v. 16-26 . Another passage of like import is Galatians v. 16-26 , “Walk in the Spirit, and ye shall not full the lust of the flesh. For the flesh lusteth against the Spirit, and the Spirit against the flesh; and these are contrary the one to the other: so that ye cannot do the things that ye would,” etc., etc. The Scriptures teach that the Spirit of God dwells in his people, not only collectively as the Church, but individually in every believer, so that of every Christian it may be said, he is a temple of the Holy Ghost. God is”
  13. Psalms (Presbyterian) “Jamieson, Fausset & Brown on Psalms 56:4: in God . . . his word--By His grace or aid (Psa 60:12; Psa 108:13), or, "I will boast in God as to His word"; in either case His word is the special matter and cause of praise. flesh--for mankind (Psa 65:2; Isa 31:3), intimating frailty.”
  14. John (Presbyterian) “Jamieson, Fausset & Brown on John 1:14: And the Word, &c.--To raise the reader to the altitude of this climax were the thirteen foregoing verses written. was made flesh--BECAME MAN, in man's present frail, mortal condition, denoted by the word "flesh" (Isa 40:6; Pe1 1:24). It is directed probably against the DocetÃ&brvbr, who held that Christ was not really but only apparently man; against whom this gentle spirit is vehement in his Epistles (Jo1 4:3; Jo2 1:7, Jo2 1:10-11), [LUCKE, &c.]. Nor could He be too much so, for with the verity of the Incarnation all substantial Christianity vanishes.”
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