Christian Life Toward Those Outside (Colossians 4:5–6)

The civic life then was pagan. Going out from church or home, a Christian inevitably entered into relations with unbelievers, whom the Apostle calls external—such as those outside the society of the faithful. This encounter is what the holy Paul has in mind in determining the social relations of Christians of that time. In other Epistles he enters more fully into this subject, but here he directs attention to only one point which has been indicated.

Col. 4:5. Walk in wisdom toward those outside, redeeming the time.

“Toward those who are outside,”—that is, “toward those who have not yet believed” (Blessed Theodoret). “For such are outside, that is, not ours, not of one household with us; although they live in the same world with us, yet they are outside, being far removed both from the Church and from the Kingdom of God” (Blessed Theophylact). And in this sense one can consider them external, that, however wise those who live outside communion with Christ the Lord may be, their life is essentially external; whereas the life of those cleaving to the Lord is wholly essentially internal, built and growing in the heart. It forms the hidden one in the heart of man.

The wisdom of walking with such is prudent bearing toward them, when, by the orders of social and civic life, it becomes necessary to enter into relations with them. “Wisdom here the Apostle calls prudence, and he commands to conduct oneself prudently in relation to those who are outside” (Blessed Theophylact).

In what such prudence should consist is indicated by the words: “redeeming the time.” To redeem time means to act prudently, conforming oneself to circumstances and the demands of the age. More directly one can express this thus: let each act so that, on the one hand, by the manner of your action you do not irritate the pagans against yourselves, and through yourselves against the whole society of Christians; and on the other, do not miss the opportunity to draw to the faith those showing predisposition toward it, those who may believe. “Give them no cause, says the Apostle, for harm (to yourselves and the Church), but employ all means toward their salvation” (Blessed Theodoret).

The holy Chrysostom says: “What Christ said to the disciples, now Paul the Apostle also teaches. What then does Christ say? ‘Behold, I send you forth as sheep in the midst of wolves: be therefore wise as serpents, and harmless as doves’ (Mt. 10:16); that is, be cautious, giving them no cause to catch you. For this reason it is also added: ‘toward those who are outside,’—so that we might know that in relation to our own members we have less need of caution than in relation to strangers; for among brothers there is more forbearance and love. But even here caution is needed, and all the more is it needed among strangers, because to live among enemies and foes is not the same as among friends. ‘Time,’—he says,—‘redeeming.’ He said this not wishing them to be unstable and hypocritical; for these qualities belong not to wisdom, but to folly. But what? You do not give yourselves, he says, to be caught in such deeds, which you can perform without harm to yourselves. This he also says in the Epistle to the Romans: ‘Render therefore to all their dues: tribute to whom tribute is due; custom to whom custom; honor to whom honor’ (Rom. 13:7). Let conflict with them arise only on account of the preaching: it should not arise from any other cause; for if we have enmity with them on account of something else also,—for example if we do not pay taxes, if we do not render proper honor, if we are not humble,—then we shall have no reward, and they themselves (that is, our enemies) will become worse, and their accusations against us will appear to have the semblance of justice. Do you not see how compliant Paul himself was when it in no way harmed the preaching? Listen to his words spoken to Agrippa: ‘I think myself happy, King Agrippa, that I am to make my defense before you this day, especially because you are expert in all the customs and questions which are among the Jews’ (Acts 26:2, 3). But if he had considered it necessary to speak insulting words to a magistrate, he would have spoiled the whole matter. Listen also, with what moderation those who were with the blessed Peter answered the Jews: ‘We ought to obey God rather than men’ (Acts 5:29). Although those men, having resolved to lay down their lives, could have spoken more boldly; but since they were resolved to sacrifice their lives not from vanity, they spoke humbly, keeping all their boldness for the preaching alone.”

Col. 4:6. Let your speech be always in grace, seasoned with salt, knowing how you ought to answer each one.

The means of intercourse with others is speech, almost exclusively. For it the holy Paul lays down rules. Let your speech always be “in grace,” let it be heartfelt, let it always proceed from the heart and breathe good disposition and love, as the speech of a friend sincerely desiring your good. With all this, however, let it be “seasoned with salt,” not frivolous and joking, but reasonable and edifying, containing either an explanation of the truth required, or an indication of the rule of needful worldly prudence, or an exposition of the laws of the higher and more perfect life, if that is desired. “Your affability must not go so far as to be employed indiscriminately: one can speak affably, but this must be done with proper propriety” (the holy Chrysostom). “Adorn yourselves with spiritual prudence. For the Lord also commanded the Apostles to have ‘salt in themselves’ (Mk. 9:50) and called them themselves ‘the salt’ (Mt. 5:13)” (Blessed Theodoret). “Let your speech be agreeable, having a gladsome and cheering tone; but let it not fall into indiscriminateness and unbridledness, but let it be restrained. For this is what ‘salt’ means. Let it not be overjoyed, nor overly stern. For food, if not salted, is unpleasant, and if over-salted, it is impossible to eat—in both cases it is inedible: so also with speech. Do you not see how Daniel heals a wicked man with a word? Do you not see how the three youths also, showing such courage and boldness, uttered not a single harsh or insulting word? For such speech does not indicate bold (in trust in God) courage, but self-confident presumption (arrogant).”

“That you may know how you ought to answer each one.” He points out where the qualities of speech indicated above find their application, namely in meeting with someone. When meeting, the first thing we do is speak to one another. See, says the Apostle, in beginning and carrying on speech as has been shown, from the soul and wise in content, do not forget to adapt it also to the person with whom you begin to converse. “To answer”—means not only to reply to a question, but in general to speak with and to someone. “Not with all ought one to speak in the same way, that is, both with Greeks and with the brothers; no—this would be great foolishness” (the holy Chrysostom). “For one must present teaching otherwise to an unbeliever, and otherwise to a believer, otherwise to one mature, and otherwise to one immature, in one way to the weak, and in another way to the strong” (Blessed Theodoret). “Otherwise to the rich, otherwise to the poor. The soul of the former, being weak, has need of greater forbearance; and that of the poor is stronger, therefore can bear it if you treat him somewhat more severely. When also there is no necessity, do not call a pagan unclean and do not reproach him. If you are brought before a magistrate, show him due honor. When the Greeks ask you about their beliefs, do not fear to say that they are unclean and impious. But judge this by circumstances. The holy Paul in Athens speaks graciously (about paganism, setting forth what is good in it), but he rebuked Elymas directly, because he deserved it (Acts 13:10)” (Blessed Theophylact).

On both these texts Ambrosiaster writes: “Since it is necessary for us to converse among unbelievers and conduct conversations with them on account of worldly matters, here is what the Apostle enjoins for such cases—that our conversation be with wisdom, so that the pagans may not be scandalized and not find in it cause to slander our faith and be stirred up to persecution of the faithful. What need is there to speak with one whom you know to be stubborn, of unyielding mind and ready to cause trouble? Therefore the Apostle counsels that speech about the faith be begun in a fitting place and at a favorable time; and if there is among those listening a contentious man, it is better to be silent. Otherwise also should you conduct yourselves with the mighty of the world, otherwise with men of middle rank, otherwise with the lowest class. If at the time when men rise up against the word of God, you restrain your boldness for a time, then you redeem the time. But when the king is favorably disposed, then is the time to speak the word of God, with gentleness, drawing them to the good path. Before those who rise up with fury, it is better to yield (for a time to restrain boldness). In such a case, yielding you conquer.”