Colossians 4:5

The apostle exhorts them further to a prudent and decent conduct towards all those with whom they conversed, towards the heathen world, or those out of the Christian church among whom they lived (Col 4:5): Walk in wisdom towards those who are without. Be careful, in all your converse with them, to get no hurt by them, or contract any of their customs; for evil communications corrupt good manners; and to do not hurt to them, or increase their prejudices against religion, and give them an occasion of dislike. Yea, do them all the good you can, and by all the fittest means and in the proper seasons recommend religion to them. - Redeeming the time; that is, either "improving every opportunity of doing them good, and making the best use of your time in proper duty" (diligence in redeeming time very much recommends religion to the good opinion of others), or else "walking cautiously and with circumspections, to give them no advantage against you, nor expose yourselves to their malice and ill-will," Eph 5:15, Eph 5:16. Walk circumspectly, redeeming the time, because the days are evil, that is, dangerous, or times of trouble and suffering. And towards others, or those who are within as well as those who are without, "Let your speech be always with grace, Col 4:6. Let all your discourse be as becomes Christians, suitable to your profession - savoury, discreet, seasonable." Though it be not always of grace, it must be always with grace; and, though the matter of our discourse be that which is common, yet there must be an air of piety upon it and it must be in a Christian manner seasoned with salt. Grace is the salt which seasons our discourse, makes it savoury, and keeps it from corrupting. That you may know how to answer every man. One answer is proper for one man, and another for another man Pro 26:4, Pro 26:5. We have need of a great deal of wisdom and grace to give proper answers to every man, particularly in answering the questions and objections of adversaries against our religion, giving the reasons of our faith, and showing the unreasonableness of their exceptions and cavils to the best advantage for our cause and least prejudice to ourselves. Be ready always to give an answer to every man who asketh you a reason of the hope that is in you, with meekness and fear, Pe1 3:15.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Col_4:5-6

Walk in wisdom towards them that are without.

The wise conduct of life

The conduct of life is to be regulated--

I. According to the dictates of the highest wisdom.

1. Religion is a life. Walk.

2. Religion is a life shaped and controlled by the highest wisdom. Walk in wisdom.

3. Religion is a life that should be instructive to the irreligious. Toward them that are without.

4. Religion is a life that impels the seizure of every opportunity for good-doing. Redeeming the time --buying up the opportunities. Opportunity is the flower of time which blooms for a moment and is gone for ever.

II. By judicious speech.

1. Christian speech should be gracious. Let your speech be alway with grace.

2. Christian speech should be piquant. Seasoned with salt.

3. Christian speech should be practical. That ye may know how ye ought to answer every man. (G. Barlow.)

Christian worldly wisdom

The Church sojourns for the most part amidst people of another profession. Whole nations have shut the door against Christ. In so-called Christian nations vast multitudes are non-Christian. Even in private families there is this partition. Hence the apostle having regulated the duties of Christians among themselves now points out those toward aliens.

I. Our conversation with those who are without in general.

1. We are to walk wisely; not that we are to walk foolishly amongst ourselves. But as when a soldier is in an enemys country he stands much more on his guard, and as we use more ceremony towards strangers than friends; so we are to be more careful before the world than the Church.

(1)

The end in view is to win them to Christ, or to prevent, at least, their taking offence at religion when in our accidental encounters or our deliberate designs. In our converse as civil subjects with foreigners it would not be suffered us to attempt to withdraw them from their allegiance, but as subjects of Christ our main duty is to rescue the slaves of Satan the common enemy.

(2) In pursuing this end the diversity of the persons has to be carefully considered, their different conditions and capacities. The same things do not suit all, and all are not averse to religion, and while there are those who are of a furious disposition, there are those who are sweet and tractable. The Master (Mat_7:6) urges this wise discrimination, and intimates the disastrous consequences of the want of it, which experience also confirms. But we are to love all alike, while we treat them differently (Mat_5:44).

(3) The choice of means.

(a) Christian wisdom excludes all actions contrary to piety, which are quite contrary to the end in view as well as offensive to God, conscience, and our neighbour, repelling from instead of attracting men to Christ (2Sa_12:14; Rom_2:23-24; 1Ti_6:1; 2Co_6:3; Tit_2:10).

(b) We owe those that are without not only abstinence from evil, but the performance of what is good (Rom_13:7-8). God forbid that we should ever allow the conceit that it is lawful to break promises with them or deceive them. God will not be served with unrighteousness and treachery. Dues must be rendered too, not from fear, but for conscience sake.

(c) But we are not only to yield what they can rightly claim, but humanity, courtesy, assistance, as often as, and even before they ask, and thus imitate Him who blesses both the just and the unjust. Account any one your neighbour, even if a Samaritan or pagan. By this at least you will prevent him calumniating your religion.

(d) We must accommodate ourselves as far as piety will admit; not needlessly opposing them, nay, willingly yielding our rights and conforming ourselves to their wills in things indifferent, that they may see that our piety is not founded on capriciousness (1Co_9:19-22; cf. 2Co_6:14-15).

(e) We must also avoid all actions or speeches likely to annoy.

2. Redeeming the time contains the utility and fruit of this wise demeanour (Dan_2:8; Eph_5:15-16). As a wise mariner when the wind arises, and the waters threaten, and the presages of a tempest appear, hauls in his sails and prepares for the storm, then, accommodating himself to the violence of the waves, lets drive a little, not daring to bear up full against it, all to gain time and redeem himself by such care and conduct out of so sad and angry a season; so Paul would have us use the same industry to ward off the blows which are menaced by the unfavourable disposition towards us of those without.

II. The qualities in particular which our speech ought to have in that converse. Let your speech, etc.

1. This is necessary (1Pe_3:15). This is the most tender part of our converse with men, and should be managed with the greatest exactness. An answer here is capable of amending or impairing the condition of a whole Christian people. Wise and moderate discourse has sometimes averted or stayed persecution; whereas indiscreet, although true, speech has mightily troubled the peace of the Church. How needful, then, that our speech should be with grace.

2. The qualities.

(1) Truth is presupposed (Eph_4:25).

(2) Grace is not rhetorical embellishment, but speech without gall, venom, and virulency, and so managed as not to offend.

(3) Well salted, i.e., seasoned with prudence; for as salt dessicates meat and eats out the moisture and putrid humour, leaving a sharpness pleasing to the taste, so Christian prudence works out all that is noxious from speech and tempers it in such a manner that the vigour it leaves pleases the spirit.

3. The use--that it may appear that we know how to answer every one.

(1) Pauls calling our discourses an answering intimates that we should not speak without judgment and deliberation.

(2) We ought to diversify our speech according to the difference of persons. The dispositions of some require firmness and freedom, those of others tenderness. (J. Daille.)

The wise and winsome walk

Christs mission was to outsiders: so was His commission to His disciples. This holds good now. Every one who enters the Church enters not only into a peculiar relation with Christ, but with the world also. Let your light so shine, etc. Outsiders watch us sharply, and Christ intended they should. The Christian is the only Bible the great majority ever look at; then we ought to live as to require no commentary to explain us. We are doorkeepers to the way of life not to block the way but to let others in.

I. Walk wisely.

1. So as not to give the lie to our professions. We tell the uncon verted that Christianity will make them cheerful under trials; do we fret under them? We talk about patience; do we lose temper under the first provocation? In the prayer-meeting we pray as though religion were the one thing needful: are social ambition or money-grabbing the chief end of our lives outside? If in walking through an orchard we pick up a fair-looking apple, but on putting our teeth to it find it sour, we fling it away; so we are known by our fruits. Very few are made infidels by pernicious books, but many are by inconsistent Christians. On the other hand, a noble, godly life is the most convincing of sermons.

2. We can never win outsiders by compromising with them. The people of the world do not expect us to live as they do; and when we surrender our principles they are secretly disgusted. To draw men out of a pit we must have a firm, strong foothold or they will draw us in. He who walks closest to Christ will have most converting power.

3. The subject has a vital connection with direct efforts for the conversion of men. He that is wise winneth souls. How little common sense many employ in trying to bring their children, scholars, or friends to the Saviour. A father asks people to pray for his boy, and then treats him so as to harden him. Some people badger their children with ill-timed or tempered talk about their souls. And yet nothing requires more tact and gentleness. If we want to water a flower we do not dash a pailful over it, but sprinkle it. God does not send His Spirit as a waterspout, but as rain. Paul was consumed with zeal, yet showed wonderful sagacity in adaptation.

II. Watch for opportunities. Redeeming the time. Chances must be sought for putting in the right word, and when God sends it we must make the most of it. We must go on the principle of now or never. This will make us eager to embrace opportunities; and in turn we must urge the undecided to embrace Christ at once. Every act of kindness to the unconverted will help us. (T. L. Cuyler, D. D.)

Godly walk in evil company

Though evil men are not to be the subjects of the Christians choice, yet he must sometimes fall into their company or go out of the world (1Co_5:10). Civil commerce with them is lawful, though friendship be sinful. Christianity must help us as a glass window to let in the light but keep out the rain. The apostle gives us a special precept for our pious carriage among ungodly men.

I. The qualification of the act--Walk wisely. He who walketh according to the rule of the Word is a wise walker (Job_28:28; Psa_119:1; Gal_6:16). We must walk by precept, not by pattern: he may be a good courtier but a bad Christian who suits his conduct to his company. If, like musicians, we play no lessons but what the company calls for, our music will be jarring in the ears of God (Gal_1:10).

II. The specification of the subject. Wicked men are said to be without.

1. Because visible without the Church (1Co_5:12-13).

2. Really without God and Christ (Eph_2:12).

3. Eventually without heaven (Rev_22:15; Luk_13:25).

III. Motives for caution.

1. Evil company is infectious (Psa_106:35).

2. See that when compelled to mingle with it that thou get good from it: let it show thee the importance of wisdom and watchfulness.

IV. Rules for conduct.

1. Keep thyself unspotted from sin. Wicked men, as dyers and painters, are besmeared themselves and besmear others. The saint should resemble the carbuncle, which being cast in the fire, shines all the brighter. Rust will fret into the hardest steel, but not into the emerald. Thy duty is, as clothes well dyed, to keep thy colour in all weathers; and, as a good constitution, to retain thy health in the most unwholesome vapours.

2. Do not needlessly expose thyself to suffering. Christ did not commit himself to the Jews, because He knew their hearts. Set a watch before thy tongue lest it prove thy sepulchre (Ecc_3:7; Amo_5:13). Thy care must be always to own Christ, but as thy policy should not eat up thy zeal neither should thy zeal thy wisdom. Zeal to a Christian is like the high wind filling the sails of a ship, which unless it be ballasted with discretion doth but the sooner overturn it.

3. Be sure thou dost not deny Christ and disown thy profession. Though it behoveth thee to walk wisely, because sinners lie in wait to destroy thy life, yet be careful not to walk wickedly, for sin lieth in wait to destroy thy soul. The light of religion ought not to be carried in a dark lantern, and only shown when interest permits (Mat_10:33; 2Ki_17:41; Neh_13:24).

4. Labour to get some good by such as are evil. A gracious person may improve the vilest sinners company to his own spiritual profit.

(1) Let thy zeal be more inflamed (Psa_119:39; Psa_119:127).

(2) Let thy heart be more enlarged in thankfulness that Christ hath saved thee.

(3) Thy care and watchfulness should be increased. The falls of others should be sea-marks for warning to avoid those rocks and shallows if thou wouldest avoid shipwreck (1Co_10:6; 1Co_10:16).

5. Endeavour their reformation. Thy duty as a good physician is to loathe the noisome disease, but to pity and strive to recover the patient. Thy Father doth good to all; remember thou are His son and copy Him. Christ never sat at table with sinners but He made better cheer than He found. Be not discouraged at the weakness of thy gifts, but consider that the event depends upon Him who set thee at work, and that it is all one to Him whether thou hast great, small, or no means. A fly may hinder an elephant from sleeping. A little boat may land a man on a large continent. Endeavour to reform them.

(1) By wholesome counsel. There is a special art in baiting the hook aright, so as thou mayest take sinners ere they are aware (2Co_12:16). When amongst moral men commend morality, yet discover its insufficiency, and so cause them to run to Christ for help (Mat_5:20). When amongst the profane bring in wisely an instance of Gods judgments. Sometimes conversation on earthly subjects may be turned by degrees into heavenly. Do they ask, What news? After prudent preface say that thou canst tell them good news from a far country--Christ Jesus came to save sinners. Do they ask how such and such do? Acquaint them of their worldly welfare, and, if convenient, of the health of their soul. Do they ask the price of commodities? Raise their heart to the wine and milk to be had without money, etc. This is true alchemy and will turn all to gold. See our Lords example (Mat_15:20; Joh_4:21; Joh_6:25-27).

(2) By thy gracious carriage in their company. A Christian is Gods jewel (Mal_3:17), and should always cast a radiancy before the eyes of others (Php_2:15; Tit_2:7-8); 1Pe_3:15-16). Grace powerfully but silently opposes wickedness, and forces reverence from its bitterest enemies. The righteousness of Noah condemned the old world; the holiness of John gained respect from Herod; the sanctity of the three worthies triumphed in the conscience of Nebuchadnezzar, and the innocence of Daniel in the soul of Darius (1Pe_2:11-12).

(3) By faithful reprehension; but--

(a) Be sure the thing thou reprovest be a sin. Some show much heat but little holiness in making a great stir about nothing (Jos_22:16; Samuel 2). It is dangerous to apply medicines on the bare supposition of sickness. Then, again, he that reproves the deed will do more harm than good if he is not able to convince the doer (Tit_1:9; Job_6:25). Mistaken or misapplied arguments seldom reprove any but the arguer, and him they always reprove.

(b) Reprove seriously. Reproof is an edged tool and must not be jested with. Cold reproofs are like the noise of cannons a great way off. He that reproves sin merrily and makes the company laugh will destroy the sinner instead of his sin. Some men shoot their reprehensions, like pellets through a pipe, with no more strength than would kill a sparrow. He that would hit the mark must draw his arrow of reproof home. The hammer of the word breaks not the heart if it be laid lightly on. Be the reproof never so gracious, and the plaster never so good, it will be ineffectual if not applied to the patient himself (2Sa_12:7; Act_2:36-37).

(c) Reprove seasonably. It is not necessary and convenient at all seasons. The best medicine will be thrown away if given at an unfit time. A fool will always be talking, but a wise man will keep a word for afterward (Pro_29:1-27.). Small fish are twitched up with the violence of a sudden pull, when the like action would break the line whereon a great one hangs. Fabius conquered by delaying, but Caesar overcame by expedition.

(d) Reprove prudently (Pro_25:12). Every mountebank is not fit for this office. Have respect to the quality of the person. Superiors must be amended, by exhortation, equals by friendly admonition, inferiors by gentle reproof. Have respect also to the disposition of the offender. Some in their fainting fits are recovered easily with sprinkling cold water on their faces, others must be rubbed hard. Some men are like briars, and have to be handled gently; others, like nettles, have to be dealt with roughly (Jud_1:22-23). The sturdy oak will not be so easily bent as the gentle willow. Respect also is to be had to faults. Wise physicians will distinguish between a pimple and a plague sore. Who would give so great a blow to kill a fly as to kill an ox?

(e) Reprove compassionately. The iron of Ashers shoes were dipped in oil. Reproofs should be as ointments gently rubbed in by the warm fire of love. The reprover should have a lions stout heart if he would be faithful, and a ladys soft hand, or he is not likely to be successful. He that would gather fruit must pluck the bough gently towards him; if too hard he may break it.

6. Mourn for the sins thou canst not amend (Psa_119:135; 2Pe_2:8). (G. Swinnock, M. A.)

The duties of those within to these without

Those who are within are those who have fled for refuge to Christ, and are within the fold, the fortress, the ark. Men who sit safe within while the storm howls, may simply think with selfish complacency of those exposed to its fierceness. The phrase may express spiritual pride and even contempt. All close corporations tend to generate dislike and scorn of outsiders, and the Church has had its own share of such feeling; but there is no trace of anything of the sort here. Rather is there pathos and pity in the world, and a recognition that their sad condition gives these outsiders a claim on Christian men, who are bound to go out to their help to bring them in. Precisely because they are without do those within owe them a wise walk, that if any will not hear the Word, they may without the Word be won. We owe them such a walk as may tend to bring them in, and if our walk does not seem to them very attractive, small wonder if they prefer to remain where they are. Let us take care lest instead of being door-keepers to the house of the Lord, to beckon passers-by and draw them in, we block the doorway, and keep them from seeing the wonders within. (A. Maclaren, D. D.)

Christian deportment towards unbelievers

Toward them that are without, whatever their conduct, appearance, profession, we must walk in wisdom. They may be within the circle of our acquaintance, and of our own household. While we feel that between us and the fellow Christian who was but yesterday a stranger a bond stronger than death, between us and the object of our warmest human love there is a wall of separation. To such and all without--

I. Do your duty--your daily duty, especially in little things, faithfully. Do what is right for you as a man; and what is right for you as a man is doubly right for you as a Christian. And you are doubly in the wrong if you as a Christian man are not scrupulously honest, if you give way to rudeness, irritability, vulgarity, selfishness.

II. Love them--not simply their souls. We do not read of God and Christ loving peoples souls. God loved the world; Christ tasted death for every man. Be human. There is no opposition between manhood and holiness. The Holy One revealed Himself to sinners as the Son of Man, one of themselves: and this was the secret of His power.

III. Be natural--yourselves. Do not have a Christian face and voice taking the place of your own. Speak plainly. Christians are often charged with affectation. Unnaturalness does not come from having too much religion, but from not having enough. What could be more natural than the words and ways of Christ?

IV. Be true--not simply do not tell lies, but be transparent. Let men be able to see through you, to perceive that there is no guile, no hidden motives, that while you profess to love God supremely you are not loving something else more than God.

V. Be humble. Christ was meek and lowly of heart; and what ought we to be? Be humble under a sense of your sinfulness, and under the weight of Gods mercies. Do not try to impress others with your superiority, or you will make the contrary impression.

VI. Be holy. Avoid the least appearance of evil. Let it be seen from your conduct that your religion is not a matter of theory, emotion, talk, but a matter of fact. Remember what Peter says to wives who have unbelieving husbands. A young man was asked, Under whose preaching were you converted? Under my aunts practice, was the reply. VII. Be happy. If there is sunshine on your countenances others will believe that the Sun of Righteousness is in your hearts. But if we speak about that Sun and they never see anything but darkness and gloom they will not believe. VIII. Be kind. Do not simply love them; show it in common or rather uncommon kindness. Treat men as Christ treated you. He never put on airs. Remember how he treated Zacchaeus, the woman of Samaria, etc. (A. Monod, D. D.)

The wisdom of kindness as a means of conversion

There was an infidel who was dangerously ill, and a colporteur went to see him. The man would not receive him, and asked him never to come again. The colporteur, after a few words, left the house, but he noticed that the man was very poor. There seemed to be none of the things necessary to health about his home. What did the colporteur do? He did not go and write an address about charity, but he went to the grocers and he sent provisions to the man. A little time after, he went again. He was well received. The man said, If you please, sir, was it you who sent those provisions? Well, yes, it was; but do not let us talk about that. It was very kind of you. I treated you with so much discourtesy, and you were so good to me! My unbelieving friends, who profess to love me, have not done anything for me, but here you have sent me these provisions. Please read me something out of your Book. He read to him, and visited him again and again. Before that man died he was brought to a knowledge of Christ. The work had been begun by an act of kindness. Pastor Funcke, of Bremen, went to see a working-man, whom he describes as a tall, strong man, with a red beard, living in a miserable little place, up a flight of rickety stairs. The man would not listen to him at all, but flew into a passion, saying: I dont want to hear anything about your God. I dont believe there is a God. Then, clenching his fist, he said, This is my god! and bringing it down on the table with a thump, he added: If ever I find you on these premises again, I will put my god into your face! The pastor went away, but a few days later, hearing that the man was out of employment, he busied himself in finding a situation for him. By-and-by the man heard of this. He went to him and said, Is it true, sir, that you took the trouble to find me this employment? Why, yes, it is true. Well, he said, all Christians are not hypocrites! That was, to him, a discovery, it seems. He invited the pastor to his house, and listened to him. And now, says Mr. Funeke, he, his wife, and children, are amongst the best of my church members, and theirs is one of the happiest homes in the parish. Surely, this was walking in wisdom toward them that are without. Now I will give you a fact of another kind, that will, perhaps, meet some of our own difficulties. It was told me by the sister of the young man of whom I am about to speak. He had a pious father. They lived in a large town. One day he asked his father if he might go to the theatre. As he was no longer a mere boy, of course the father could not prevent him from going. You know I disapprove of these things, he said; I think it will do you harm; but, of course, I cannot forbid you to go. Well, the young man felt rather uncomfortable; however, he went. He came home late (it was a winter night)

, just expecting to grope his way to his room. But he found a lighted lamp, a bright fire, and something warm to eat and drink. His father did not wait for him, and that was also wise; it would have seemed as if he had watched for his return to lecture him. No; but he had made ready a welcome for him. What effect did that have? It had the effect of drawing that sons heart toward his father more than anything else could have done, and of greatly diminishing, to say the least of it, his taste for the theatre. This much I know, that he became a faithful disciple of Christ, and was about to enter the ministry, when God took him to Himself, several years ago. (A. Monod, D. D.)

Redeeming the time. Take a lesson from--

I. The merchant. How he redeems the time; by wise employment of capital, by sedulous attention to his business, by sagacious plans, watchfulness for openings, and correct balancing of his affairs from time to time. Here is an example for the Christian, who should augment and employ his spiritual capital of gifts and graces, by industry, intelligence, and self-denial, and know exactly how his soul stands with God.

II. The farmer. Nots his knowledge and thrifty management of his stock and crops. How carefully he prepares the ground at the proper season, then sows the seed, then removes all obstructions from the soil, reaps and garners the harvest, and finally seeks the best market to sell it in. Where would the farmer be but for his constant and habitual redemption of time. The Christian should act like him in regard to the Divine seed-wheat in his own mind or that of others (Ecc_11:6; Isa_32:20; Psa_126:6)

.

III. The student, philosopher, and statesman. No man ever rose to eminence who did not wisely employ his time. The student economizes every moment and never tires in his researches. The philosopher tests by science and reason the mysteries of nature, omitting no opportunity or detail. And thus the statesman studies the complicated problems of politics and provides for their solution in season and out. And so the Christian student, the eyes of whose understanding are opened, ponders Divine truth. The Christian philosopher here learns the origin, nature, and end of all things. And the Christian, being a statesman, too, feeds on schemes of advancement for the kingdom of God. But in each capacity he needs to redeem the time; and if any day passes without embracing some opportunity for learning new truth, or doing some fresh good, he should feel with that Roman Emperor who said, I have lost a day. (J. G. Angley, M. A.)

Redeeming the time

The wheels of nature are not made to roll backward; everything presses on towards eternity; from the birth of time, an impetuous current has set in, which bears all the sons of men towards that interminable ocean. Meanwhile, heaven is attracting to itself whatever is congenial to its nature, is enriching itself by the spoils of earth, and collecting within its capacious bosom whatever is pure, permanent, and Divine, leaving nothing for the last fire to consume but the objects and the slaves of concupiscence; while everything which grace has prepared and beautified shall be gathered, from the ruins of the world, to adorn the eternal city, which hath no need of the sun, neither of the moon, to shine in it; for the glory of God doth enlighten it, and the Lamb is the light thereof. Let us obey the voice that calls us thither, let us seek the things that are above, and no longer cleave to a world which must shortly perish, and which we must shortly quit, while we neglect to prepare for that in which we are invited to dwell for ever. (Robert Hall.)

The redemption of time

I. The importance of time. This may be inferred from the names given it in Scripture--The day of salvation, The acceptable year of the Lord, An appointed time. It is the season in which alone the business of religion can be transacted. Those advise badly who say there is time enough yet, for who knows what a day may bring forth. It may be longer or shorter, but the day of salvation, like any other, is limited, and must soon come to an end.

II. The rapidity of the flight of time. Time and tide wait for no man. The little we have on hand is all we have, and even this short space is hurrying on so fast that to catch it is like dipping your hand in a running stream which glides through the fingers that would detain it. The Egyptians represented it as a serpent creeping on silently and gliding away imperceptibly. And yet there are those who act as though it had no assignable limit.

III. The large portion of our time lost. The season of boyhood--much of which was wasted in indolence; the season of youth--much of which was simply dissipated; the season of riper years--how much of that is being lost in the pursuit of shadows. Some misspend time because they have no proper object to engage their attention. How many fashionable people there are who are quite at a loss what to make of themselves. Others lose much time in mere delays and in expecting what will never come.

IV. The best means of redeeming it.

1. Misspend no more. Treasure up scraps of time. He who is prodigal of a minute spends far above his estate.

2. Rise early.

3. Husband your time well during the day. (T. Watson, B. A.)

The redemption of time

I. What is time?

(1)

Measured duration. Hours, days, etc., are measured by periodical revolutions.

(2) Successive duration--past, present, to come.

(3) Limited duration. Time was not, began, will cease.

2. Time is distinguished from eternity--which is absolute duration, without measure, etc.

3. But time in the text is rather special seasons and opportunities.

4. To redeem

(1) in the common notion is to recover by some valuable consideration what has been forfeited--property, liberty, yea, our souls, by the precious blood of Christ. This cannot apply to time, because no consideration can recover the smallest portion of it when once gone.

(2) In a moral sense we may redeem it by a careful, prayerful, religious improvement of what remains. Time ought to be improved because--

I. Its value is inexpressible. We argue the worth of it--

1. From the great business of it.

(1) As regards self. Were man a mere animated piece of flesh and blood he would have some plausibility for saying Let us eat and drink, etc. But he is a rational, immortal, and accountable being, and the great business of time is to get ready for eternity. It is not necessary that we should be rich, great, honourable; but it is necessary that we should be saved. What shall it profit, etc.

(2) But we are not alone, and therefore our great business is not only to get but to do good; not only to work out our own salvation, but to promote that of others.

2. From the price of time. When man sinned all was lost, time included, but the forfeited blessing comes back through the death of Christ.

3. From the manner in which providence allots us time. Common things may be obtained in large quantities. Not so things that are precious--a grain of gold, e.g. So time is not dealt out in large portions. No man receives a year at once, only a moment. How should that moment, then, be improved.

4. Shall we consult the wise, great, and good on this subject. Moses (Psa_90:1-17.): Solomon, Remember now thy Creator; Christ, I must work, etc.; that Pagan prince who, when a day had passed without a good deed, exclaimed, I have lost a day.

5. Ask death-beds. Doctor, said a dying man, the whole of my estate for half-an-hour, but no, the whole of his estate could not purchase half a moment.

6. Travel to the regions of sorrow and despair. How would they hail a second probation I They had time, they abused it; their time is gone.

7. Travel to the mansions of light. The spirits of just men made perfect are there, because they redeemed the time for the purpose of preparing for eternity.

II. The duration of time is short.

1. How frequently we express ourselves incorrectly on this subject. A man who has been unwell for a few weeks says he has been ill a long time. But no portion of time is long in reference to eternity. There is some comparison between an atom and the globe, because the globe only contains so many atoms, but there can be no comparison between the little atom of time and unmeasurable eternity.

2. If time be short comparatively, what is the time of our life. The time is short. How short. Before the flood some lived nearly one thousand years. After the flood there was a reduction. By the time of Moses the period was seventy or eighty. How few reach even that now. A friend of mine once ascertained the average age of persons buried in a country churchyard; it was fourteen years. Our life is but a step between us and death; a hand-breadth; a weavers shuttle; grass; a vapour. Then we have not a moment to waste.

III. Much of our short time has elapsed.

1. The morning of life has gone with many of us. Prize the morning of life, young people! It is the best part of the day. If it be wasted we have but little hope of subsequent periods. In the morning sow thy seed. When it was morning with many of us how impatient we were to have it noon and be men.

2. Noon has come and gone, and it seems only yesterday that we were young.

3. Some are in the evening, the last mile-stone is in view, the taper must soon expire, and the hour-glass run out. A man may regain lost health, wealth, friends, but never time. Then how we ought to redeem what remains.

IV. What remains is uncertain. We can ascertain how much has been expended, not what is left. The rich fool talked of years. God did not talk of a single day. This night. How numerous are sudden deaths. Lord, teach us to number our days.

V. Nothing can compensate for the loss of time. A wise man will part with nothing except for its value, yet many part with time for nothing.

1. For folly, vanity, vice--time-consumers, time-killers.

2. For any kind of amusement-seeking customers to take it off their hands.

3. For business, at the expense of the true riches.

4. For honour, at the expense of heavens patent of nobility. But none of us are absolutely bankrupt. Time remains--redeem it.

VI. Odd has made eternity to depend on time. What an awful thing, then, to live. Infinite joy or endless woe attends on every breath. (Robert Newton, D. D.)

The merchandise of time

The word here translated redeem literally means to purchase in the market, and is quite different from the theological term, which means to re-purchase. Time is thus presented to us as a precious commodity.

I. The obligations to the practice of making merchandise of time.

1. On the mode in which we employ our time our everlasting destiny depends. One of the plainest principles of commerce is that any commodity is desirable in proportion to the returns it is capable of securing. The same principle applies here. The everlasting consequences which flow from it give to time transcendent value. Were it not for these we might say, Let us eat and drink, etc. Just as a merchant, then, is most anxious about a profitable bargain so ought we to be about redeeming the time.

2. Time is short and uncertain. In commerce the rarity of an article enhances its value, and should any doubt exist as to another opportunity for procuring it the merchant is proportionably anxious to obtain it without delay. Had we for certain a considerable period to live in our neglect might be excused; but as it is we are bad spiritual merchants if we fail to redeem the time.

3. Unless you check the progress of sin now it will become every day more difficult, and eventually become impossible. What merchant would allow an unprofitable line of business to lengthen out as men do the life of sin. He stops promptly, lest by delay all chance of retrieving his fortune should be gone.

II. Directions for complying with the exhortation.

1. Have a plan or system for the distribution of time. Every man of business knows the importance of pre-arrangement and method. How much more so is this on which hang such infinite issues. In your plan set aside time for devotion.

2. Beware of those things which rob you of the best portion of it.

(1)

Idleness.

(2) Undue devotion to matters of subordinate importance.

(3) Overdone amusements.

3. Watch for and improve those occasions in which you can best promote not only your own eternal interests but those of others, and particularly of your family.

4. Accustom yourselves to serious and impartial self-examination. Take stock as men of business do. (P. Grant.)

The right use of time

If this year is to be more valuable than the last, we must more carefully attend to the use of our time.

I. When to use time rightly.

1. Now. The present moment is a king in disguise.

2. While it is ours. The past is a memory; the future, an undivided inheritance.

3. The present is the only moment which can be used.

II. How to use time rightly.

1. By a circumspect walk.

2. By wisdom in its employment.

3. By helpful recreation. Avoid the two extremes of overwork and no work.

4. By the redemption of every fleeting moment. Take care of the seconds, and the hours will take care of themselves. Devote it all to God.

III. Why should we use time rightly?

1. Because of its value. The destiny of eternity hangs upon a moment of time.

2. The time is short.

3. When lost it can never be redeemed.

4. All that we have to do must be done quickly.

5. We shall have to account for our time.

IV. Lessons:

1. We shall make the most of time, if we work in it with zeal and diligence.

2. We should see to it that we are unreprovable in its use and in our work and recreation.

3. We should seek out, and not merely wait for, time in which to benefit others, or reprove the evils of our day. John the Baptist reproved Herod at the cost of his head; Jesus freely gave Himself for us all, and the disciples devoted their whole lifetime to teaching, preaching, exhorting, and re proving.

4. We should learn to be more faithful in the use of the present, because so much of the past has run to waste.

5. Avoid procrastination and building air castles.

6. Daily examine what use you have made of your time.

V. Illustrative scriptures. Ecc_8:5; Ecc_9:10; Ecc_12:1; Rom_12:11; 1Co_7:29; 2Co_6:2; Gal_6:10; Eph_6:13; Col_4:5; Jam_4:13-15; 1Pe_1:17; Rev_22:20. (L. O. Thompson.)

The value of time

The value set on time by the Duke of Wel lington was one of his most marked characteristics. He once wrote to Dr. Hutton for information as to the scientific acquirements of a young officer who had been under his instructions. The doctor thought he could not do less than answer the question verbally, and made an appointment accordingly. Directly the Duke saw him he said, I am obliged to you, doctor, for the trouble you have taken. Is--fit for the post? Clearing his throat Dr. Hutton began, No man more so; I can-- Thats quite sufficient, said Wellington, I know how valuable your time is; mine just now is equally so. I will not detain you any longer. Good-morning. On another occasion he made an appointment with a civic dignitary who was five minutes late, and on finding the Duke watch in hand and very angry, pleaded, It is only five minutes, your grace. Only five minutes! he replied, five minutes unpunctuality would have before now lost me a battle. Next time the magnate took care, as he thought, to be on the safe side. When the Duke appeared he greeted him rather triumphantly. You see, your grace, I was five minutes before you this time. Shows how little you know times value, said the old Field Marshal, I am here to the moment. I cannot afford to waste five minutes.

The value of a ministers time

An American clergyman in the early part of his ministry, being in London, called upon the late Matthew Wilks. He received him with courtesy, and entered into conversation, which was kept up briskly, till the most important religious intelligence in possession of each was imparted. Suddenly there was a pause; it was broken by Mr. Wilks. Have you anything more to communicate? No, nothing of special interest. Any further inquiries to make? None. Then you must leave me; I have my Masters business to attend to. Good-morning, Here, says the minister, I received a lesson on the impropriety of intrusion, and the most manly method of preventing it. (W. Baxendale.)

Wesleys economy of time

The diligence of Mr. Wesley in redeeming time has often been noticed; but it is scarcely possible for those who were not intimate with him to have a just idea of his faithfulness in this respect. In many things he was gentle and easy to be entreated; in this, decided and inexorable. One day his chaise was delayed beyond the appointed time He had put up his papers and left the apartment. While waiting at the door he was heard to say, I have lost ten minutes for ever. (W. Baxendale.)

Improve the moments

If we were to see a woodman felling eight large trees in a forest every week, or four hundred every year, we should some of us say, What a pity! yet in one large steam sawing-mill, visited by Mr. Mayhew, that was just the number employed to make lucifer matches, 1,123,200,000 matches were made in one year out of the above 400 trees! This may remind one of the remark of Howe, What a folly it is to dread the thought of throwing away ones life at once, and yet to have no regard for throwing it away by parcels and piecemeal! (Bowes.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Col 4:5-6. Walk in wisdom toward them that are without — Your heathen neighbours; doing nothing to disgrace religion in their eyes, or unnecessarily to exasperate them against you; redeeming the time — Embracing and improving every opportunity of doing good, and particularly of gaining souls to Christ. Let your speech be alway with grace — Such as may manifest that the grace of God is in you, and may be calculated to win upon, instruct, and edify others; seasoned with salt — With wisdom and grace, as flesh is with salt, so that it may be savoury and useful to the hearers, tending to prevent or cure their corrupt principles or practices; that ye may know how ye ought to answer every man — May be able to speak pertinently and wisely upon all occasions, and especially when questioned about the grounds of your religion.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

5. Intercourse with persons outside the Church, Col_4:5-6.

5. Walk in wisdom—The social relations of Christians with non-Christians, and the proper manner of life in respect to them, constitute one of the most important topics of the epistle. Heathens then, as worldly men do now, largely judged Christianity from the lives of its adherents, rather than from their professions or its doctrines. The counsel looks beyond the avoidance of all cause of reproach to a persuasion of the unconverted that the gospel is true and divine. It means that practical wisdom in social intercourse—that sound common sense—which would plan, live, work, and talk for that result.

Redeeming the time—Better, buying up for yourselves the opportunity. Olshausen remarks (from Beza) that “the phrase is taken from the figure of a provident merchant who uses everything for his ends.” We are to watch for the opportunity to commend the gospel and win a soul, seizing the right time to speak, in order that we may advance the Master’s cause.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

CRITICAL AND EXPLANATORY NOTES

Col_4:5. Walk in wisdom.—Eph_5:15. Walk circumspectly. R.V. “carefully.” It would appear from this as if the adverb in Eph_5:15 should go with “walk” rather than with “look,” as in R.V. Toward them that are without.—Who do not participate in the benefits of the new kingdom. Redeeming the time.—As in Eph_5:16. Seizing for yourselves, like bargains in the market, each opportunity (see R.V. margin).

Col_4:6. Let your speech be alway with grace.—There is no excuse for a Christian’s conversation becoming rude and churlish. It may be necessary to speak plainly and boldly at times—the way of doing even that graciously ought to characterise Christians. Seasoned with salt.—The pungent flavour of wit and facetiousness was called salt by the Greeks, often with a spice of indecency. “Salt” in the New Testament is the opposite of corruption.

MAIN HOMILETICS OF THE PARAGRAPH.—Col_4:5-6

The Wise Conduct of Life.

The Christian lives a dual life: one in spiritual communion with heaven, under the eye of God; the other in daily contact with the outer world, exposed to its observation and criticism. The aspects of the life patent to the world’s gaze do not always correspond with the best impulses of the life concealed; the actual falls short of the ideal. The world forms its judgment of the Christian from what it sees of his outer life, and makes no allowance for his unseen struggles after moral perfection and his bitter penitence over conscious failures. Nor can we blame the world for this; the outer life of the believer furnishes the only evidence on which the world can form its estimate, and it is incapable of apprehending and taking into account hidden spiritual causes. The living example of the believer presents the only ideas of Christianity that great numbers have any means of possessing; he is a Christ to them, until they are brought to a clearer knowledge of the true and only Christ. With what wisdom and circumspection should the believer walk toward them that are without!

I. That the conduct of life is to be regulated according to the dictates of the highest wisdom.—

1. Religion is a life. “Walk.” A walk implies motion, progression, continual approximation to destination. Our life is a walk; we are perpetually and actively advancing towards our destiny. Religion is not a sentiment, not a round of bewitching ceremonies, not a succession of pleasurable emotions; it is a life. It pervades the whole soul, thrills every nerve, participates in every joy and sorrow, and moulds and inspires the individual character.

2. Religion is a life shaped and controlled by the highest wisdom.—“Walk in wisdom” (Col_4:5). Christian conduct is governed by the spirit of that wisdom which is from above, and under the influence of the knowledge which maketh wise unto salvation (Jas_3:17). It is ruled, not by an erratic sentiment or by the wild impulse of a senseless fanaticism, but by a sound understanding and a wise discretion. Its experience and hopes rest upon a basis of truth transcending in certainty, wisdom, and majesty the most imposing speculations of the human mind.

3. Religion is a life that should be instructive to the irreligious.—“Toward them that are without” (Col_4:5)—without the pale of the Church, the unbelievers. An upright, holy, consistent example is often more eloquent than words, more practically effective than the most elaborate code of moral maxims. The follies and glaring inconsistencies of professing Christians have often inflicted serious damage upon the Church itself, and turned religion into ridicule among the thoughtless and irreligious outsiders. The world is to be largely trained into correct views of truth and a just appreciation of the Christian spirit by the humble, saintly lives of those who have experienced the transforming power of the gospel. Be more anxious to live religiously than to talk religiously.

4. Religion is a life that impels the soul to seize every opportunity for good doing.—“Redeeming the time” (Col_4:5)—buying up the opportunity for yourselves. Opportunity is the flower of time, which blooms but for a moment and is gone for ever. Evil is prevalent; it affects the great majority, it advances with ever accelerating momentum; every opportunity for checking its career and destroying its power should be snatched with eagerness, and used with promptitude and discretion. The wisdom that regulates the religious life will be the safest guide as to the way in which the passing moment may be turned to the best advantage. The children of Issachar were commended as men that had understanding of the times, to know what Israel ought to do (1Ch_12:32). Ill-timed and inconsiderate zeal will do more harm than good.

II. That the conduct of life is to be regulated by judicious speech.—

1. Christian speech should be gracious. “Let your speech be alway with grace” (Col_4:6). The mouth ought to be a treasury of benediction, out of which no corrupt communication should issue, but that which is good to the use of edifying, that it may minister grace unto the hearers. Truth is the soul of grace; and infinite pains should be taken that every utterance of the tongue should at least be true. Idle gossip, slander, falsehood, should never fall from lips circumcised by the grace of God. Beware of the promiscuous use of the hackneyed phrases of pious cant. It is not so much a set religious phraseology that is wanted, as that all our speech should be baptised with the chrism of a religious spirit.

2. Christian speech should be piquant.—“Seasoned with salt” (Col_4:6). Salt is the emblem of what is quickening and preservative; and the conversation seasoned with it will be pure, agreeable, pointed—free from all taint and corrupting influence. The ancient teachers of rhetoric used to speak of “Attic salt,” with which they advised their pupils to flavour their speeches, that they might sparkle with jests and witticisms. But it is not this kind of condiment the apostle recommends. Wit is a dangerous gift to most men; but where it is joined with a well-balanced understanding, and sanctified by the grace of God, it may become a powerful weapon in the advocacy of truth and minister to the good of many. Speech, to be beneficial, must be thoughtful, choice, sharp, clear, forceful.

3. Christian speech should be practical.—“That ye may know how ye ought to answer every man” (Col_4:6). It requires much practical wisdom to be able to speak well and wisely about religion to both objectors and inquirers, and only the man accustomed to carefully weigh his words and guard his utterances can become an adept in this work. Every Christian may cultivate the wisdom which governs the tongue, and is bound to do so (1Pe_3:15). Silence is sometimes the most conclusive answer. It is the triumph of wisdom to know when to speak and when to hold our peace.

Learn.—

1. The power of a blameless life.

2. The value of a well-chosen word.

3. The supreme control claimed by religion over actions and speech.

GERM NOTES ON THE VERSES

Col_4:5. The Worth of Time.

I. Time ought to be improved because its value is inexpressible.—

1. The worth of time may be argued from a survey of the great and momentous business to which it must be appropriated—to get ready for eternity.

2. From the astonishing price at which it has been purchased for us.

3. From the careful manner in which it is allotted to mankind.

II. Because of the brevity of its duration.

III. Because, short as our time is, much of it has already elapsed.

IV. Because what remains to us is uncertain.

V. Because nothing can ever compensate the loss of time.

VI. God has made eternity to depend on the issues and results of time.—Dr. Robt. Newton.

Col_4:6. Christian Conversation.—The apostle recommends a seasoning

I. Of piety.

II. Of chastity.

III. Of charity.

IV. Of severity.

V. Of solidity.

Lessons.—

1. Extravagant raillery poisons conversation.

2. A spirit of disputing is a vice of conversation.

3. Indiscreet questions are a pest of conversation.—Saurin.

Christ’s Truth in Relation to our Daily Conversation.

I. The large space which words occupy in human life.—

1. On account of their number.

2. On account of their consequences.

II. The importance of special self-examination in reference to our words.

III. Earnest listening to the divine voices the cure for vain speech and the source of gracious speech.

IV. Our words are not to be all about religion, but pervaded by the spirit of religion.

V. Our conversation being thus seasoned, we shall know how we ought to answer every man.—R. Abercrombie.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

Colossians

WITHOUT AND WITHIN

Col 4:5.

That is, of course, an expression for the non-Christian world; the outsiders who are beyond the pale of the Church. There was a very broad line of distinction between it and the surrounding world in the early Christian days, and the handful of Christians in a heathen country felt a great gulf between them and the society in which they lived. That distinction varies in form, and varies somewhat in apparent magnitude according as Christianity has been rooted in a country for a longer or a shorter time, but it remains, and is as real to-day as it ever was, and there is neither wisdom nor kindness in ignoring the distinction.

The phrase of our text may sound harsh, and might be used, as it was by the Jews, from whom it was borrowed, in a very narrow and bitter spirit. Close corporations of any sort are apt to generate, not only a wholesome esprit de corps , but a hostile contempt for outsiders, and Christianity has too often been misrepresented by its professors, who have looked down upon those that are without with supercilious and unchristian self-complacency.

There is nothing of that sort in the words themselves; the very opposite is in them. They sound to me like the expression of a man conscious of the security and comfort and blessedness of the home where he sat, and with his heart yearning for all the houseless wanderers that were abiding the pelting of the pitiless storm out in the darkness there. The spirit and attitude of Christianity to such is one of yearning pity and urgent entreaty to come in and share in the blessings. There is deep pathos in the words, as well as solemn earnestness, and in such a spirit I wish to dwell upon them now for a short time.

I. I begin with the question: Who are they that are outside? And what is it of which they are outside?

As I have already remarked, the phrase was apparently borrowed from Judaism, where it meant, ‘outside the Jewish congregation,’ and its primary application, as used here, is no doubt to those who are outside the Christian Church. But do not let us suppose that that explanation gets to the bottom of the meaning of the words. It may stand as a partial answer, but only as partial. The evil tendency which attends all externalising of truth in the concrete form of institutions works in full force on the Church, and ever tempts us to substitute outward connection with the institution for real possession of the truth of which the institution is the outgrowth. Therefore I urge upon you very emphatically--and all the more earnestly because of the superstitious overestimate of outward connection with the outward institution of the Church which is eagerly proclaimed all around us to-day--that connection with any organised body of believing men is not ‘being within,’ and that isolation from all these is not necessarily ‘being without.’ Many a man who is within the organisation is not ‘in the truth,’ and, blessed be God, a man may be outside all churches, and yet be one of God’s hidden ones, and may dwell safe and instructed in the very innermost shrine of the secret place of the Most High. We hear from priestly lips, both Roman Catholic and Anglican, that there is ‘no safety outside the Church.’ The saying is true when rightly understood. If by the Church be meant the whole company of those who are trusting to Jesus Christ, of course there is no safety outside, because to trust in Jesus is the one condition of safety, and unless we belong to those who so trust we shall not possess the blessing. So understood, the phrase may pass, and is only objectionable as a round-about and easily misunderstood way of saying what is much better expressed by ‘Whosoever shall call on the name of the Lord shall be saved.’

But that is not the meaning of the phrase in the mouths of those who use it most frequently. To them the Church is a visible corporation, and not only so, but as one of the many organisations into which believers are moulded, it is distinguished from the others by certain offices and rites, bishops, priests, and sacraments, through whom and which certain grace is supposed to flow, no drop of which can reach a community otherwise shaped and officered!

Nor is it only Roman Catholics and Anglicans who are in danger of externalising personal Christianity into a connection with a church. The tendency has its roots deep in human nature, and may be found flourishing quite as rankly in the least sacerdotal of the ‘sects’ as in the Vatican itself. There is very special need at present for those who understand that Christianity is an immensely deeper thing than connection with any organised body of Christians, to speak out the truth that is in them, and to protest against the vulgar and fleshly notion which is forcing itself into prominence in this day when societies of all sorts are gaining such undue power, and religion, like much else, is being smothered under forms, as was the maiden in the old story, under the weight of her ornaments. External relationships and rites cannot determine spiritual conditions. It does not follow because you have passed through certain forms, and stand in visible connection with any visible community, that you are therefore within the pale and safe. Churches are appointed by Christ. Men who believe and love naturally draw together. The life of Christ is in them. Many spiritual blessings are received through believing association with His people. Illumination and stimulus, succour and sympathy pass from one to another, each in turn experiencing the blessedness of receiving, and the greater blessedness of giving. No wise man who has learned of Christ will undervalue the blessings which come through union with the outward body which is a consequence of union with the unseen Head. But men may be in the Church and out of Christ. Not connection with it, but connection with Him, brings us ‘within.’ ‘Those that are without’ may be either in or out of the pale of any church.

We may put the answer to this question in another form, and going deeper than the idea of being within a visible church, we may say, ‘those that are without’ are they who are outside the Kingdom of Christ.

The Kingdom of Christ is not a visible external community. The Kingdom of Christ, or of God, or of Heaven, is found wherever human wills obey the Law of Christ, which is the will of God, the decrees of Heaven; as Christ himself put it, in profound words--profound in all their simplicity--when He said, ‘Not every man that saith unto Me Lord! Lord! shall enter into the Kingdom of Heaven, but he that doeth the will of My Father, which is in Heaven.’ ‘Them that are without’ are they whose wills are not bent in loving obedience to the Lord of their spirit.

But we must go deeper than that. In the Church? Yes! In the Kingdom? Yes! But I venture to take another Scripture phrase as being the one satisfactory fundamental answer to the question: What is it that these people are outside of? and I say Christ, Christ. If you will take your New Testament as your guide, you will find that the one question upon which all is suspended is the, Am I, or Am I not, in Jesus Christ? Am I in Him, or Am I outside of Him? And the answer to that question is the answer to this other: Who are they that are without?

They that are outside are not the ‘non-Christian world’ who are not church members; they that are inside are not the ‘Christian world’ who make an outward profession of being in the Kingdom. It is not going down to the foundation to explain the antithesis so; but ‘those that are within’ are those who have simple trust upon Jesus Christ as the sole and all-sufficient Saviour of their sinful spirits and the life of their life, and having entered into that great love, have plunged themselves, as it were, into the very heart of Jesus; have found in Him righteousness and peace, forgiveness and love, joy and salvation. Are you in Christ because you love Him and trust your soul to Him? If not, if not, you are amongst those ‘that are without,’ though you be ever so much joined to the visible Church of the living God.

And then there is one more remark that I must drop in here before I go on, namely, that whilst I thankfully admit, and joyfully preach, that the most imperfect, rudimentary faith knits a man to Jesus Christ, even if in this life it may be found covered over with a great deal that is contradictory and inconsistent; on the other hand there are some people who stand like the angel in the Apocalypse, with one foot on the solid land and one upon the restless sea, half in and half out, undecided, halting--that is, ‘limping’--between two opinions. Some people of that sort are listening to me now, who have been like that for years. Now I want them to remember this plain piece of common-sense--half in is altogether out! So that is my answer to the first question: Who are they that are outside, and what is it that they are outside of?

I cannot carry round these principles and lay them upon the conscience of each hearer, but I pray you to listen to your own inmost voice speaking, and I am mistaken if many will not hear it saying: ‘Thou art the man!’ Do not stop your ears to that voice!

II. Notice next the force of this phrase as implying the woeful condition of those without.

I have said that it is full of pathos. It is the language of a man whose heart yearns as, in the midst of his own security, he thinks of the houseless wanderers in the dark and the storm. He thinks pityingly of what they lose, and of that to which they are exposed.

There are two or three ways in which I may illustrate that condition, but perhaps the most graphic and impressive may be just to recall for a moment three or four of the Scripture metaphors that fit into this representation: ‘Those that are without’; and thus to gain some different pictures of what the inside and the outside means in these varying figures.

First, then, there is a figure drawn from the Old Testament which is often applied, and correctly applied, to this subject--Noah’s Ark.

Think of that safe abode floating across the waters, whilst all without it was a dreary waste. Without were death and despair, but those that were within sat warm and dry and safe and fed and living. The men that were without, high as they might climb upon rocks and hills, strong as they might be--when the dreary rainstorm wept itself dry, ‘they were all dead corpses.’ To be in was life, to be out was death.

That is the first metaphor. Take another. That singular institution of the old Mosaic system, in which the man who inadvertently, and therefore without any guilt or crime of his own, had been the cause of death to his brother, had provided for him, half on one side Jordan and half on the other, and dotted over the land, so that it should not be too far to run to one of them, Cities of Refuge. And when the wild vendetta of those days stirred up the next of kin to pursue at his heels, if he could get inside the nearest of these he was secure. They that were within could stand at the city gates and look out upon the plain, and see the pursuer with his hate glaring from his eyes, and almost feel his hot breath on their cheeks, and know that though but a yard from him, his arm durst not touch them. To be inside was to be safe, to be outside was certain bloody death.

That is the second figure; take a third; one which our Lord Himself has given us. Here is the picture--a palace, a table abundantly spread, lights and music, delight and banqueting, gladness and fulness, society and sustenance. The guests sit close and all partake. To be within means food, shelter, warmth, festivity, society; to be without, like Lear on the moor, is to stand the pelting of the storm, weary, stumbling in the dark, starving, solitary, and sad. Within is brightness and good cheer; without is darkness, hunger, death.

That is the third figure. Take a fourth, another of our Master’s. Picture a little rude, stone-built enclosure with the rough walls piled high, and a narrow aperture at one point, big enough for one creature to pass through at a time. Within, huddled together, are the innocent sheep; without, the lion and the bear. Above, the vault of night with all its stars, and watching all, the shepherd, with unslumbering eye. In the fold is rest for the weary limbs that have been plodding through valleys of the shadow of death, and dusty ways; peace for the panting hearts that are trembling at every danger, real and imaginary. Inside the fold is tranquillity, repose for the wearied frame, safety, and the companionship of the Shepherd; and without, ravening foes and a dreary wilderness, and flinty paths and sparse herbage and muddy pools. Inside is life; without is death. That is the fourth figure.

In the Ark no Deluge can touch; in the City of Refuge no avenger can smite; in the banqueting-hall no thirst nor hunger but can be satisfied; in the fold no enemy can come and no terror can live.

Brethren! are you amongst ‘them that are without,’ or are you within?

III. Lastly--why is anybody outside? Why?

It is no one’s fault but their own. It is not God’s. He can appeal with clean hands and ask us to judge what more could have been done for His vineyard that He has not done for it. The great parable which represents Him as sending out His summons to the feast in His palace puts the wonderful words in the mouth of the master of the house, after his call by his servants had been refused. ‘Go out into the highways and hedges,’ beneath which the beggars squat, ‘and compel them to come in, that my house may be full.’ ‘Nature abhors a vacuum,’ the old natural philosophers used to say. So does grace; so does God’s love. It hates to have His house empty and His provisions unconsumed. And so He has done all that He could do to bring you and me inside. He has sent His Son, He beckons us, He draws us by countless mercies day by day. He appeals to our hearts, and would have us gathered into the fold. And if we are outside it is not because He has neglected to do anything which He can do in order to bring us in.

But why is it that any of us resist such drawing, and make the wretched choice of perishing without, rather than find safety within? The deepest reason is an alienated heart, a rebellious will. But the reason for alienation and rebellion lie among the inscrutable mysteries of our awful being. All sin is irrational. The fact is plain, the temptations are obvious; excuses there are in plenty, but reasons there are none. Still we may touch for a moment on some of the causes which operate with many hearers of God’s merciful call to enter in, and keep them without.

Many remain outside because they do not really believe in the danger. No doubt there was a great deal of brilliant sarcasm launched at Noah for his folly in thinking that there was anything coming that needed an ark. It seemed, no doubt, food for much laughter, and altogether impossible to think of gravely, that this flood which he talked about should ever come. So they had their laughter out as they saw him working away at his ludicrous task ‘until the day when the flood came and swept them all away,’ and the laughter ended in gurgling sobs of despair.

If a manslayer does not believe that the next of kin is on his track, he will not flee to the City of Refuge. If the sheep has no fear of wolves, it will choose to be outside the fold among the succulent herbage. Did you ever see how, in a Welsh slate-quarry, before a blast, a horn is blown, and at its sound all along the face of the quarry the miners run to their shelters, where they stay until the explosion is over? What do you suppose would become of one of them who stood there after the horn had blown, and said: ‘Nonsense! There is nothing coming! I will take my chance where I am!’ Very likely a bit of slate would end him before he had finished his speech. At any rate, do not you, dear friend, trifle with the warning that says: ‘Flee for refuge to Christ and shelter yourself in Him.’

There are some people, too, who stop outside because they do not much care for the entertainment that they will get within. It does not strike them as being very desirable. They have no appetite for it. We preachers seek to draw hearts to Jesus by many motives--and among others by setting forth the blessings which he bestows. But if a man does not care about pardon, does not fear judgment, does not want to be good, has no taste for righteousness, is not attracted by the pure and calm pleasures which Christ offers, the invitation falls flat upon his ear. Wisdom cries aloud and invites the sons of men to her feast, but the fare she provides is not coarse and high spiced enough, and her table is left unfilled, while the crowd runs to the strong-flavoured meats and foaming drinks which her rival, Folly, offers. Many of us say, like the Israelites ‘Our souls loathe this light bread,’ this manna, white and sweet, and Heaven-descended, and angels’ food though it be, and we hanker after the reeking garlic and leeks and onions of Egypt.

Some of us again, would like well enough to be inside, if that would keep us from dangers which we believe to be real, but we do not like the doorway. You may see in some remote parts of the country strange, half-subterranean structures which are supposed to have been the houses of a vanished race. They have a long, narrow, low passage, through which a man has to creep with his face very near the ground. He has to go low and take to his knees to get through; and at the end the passage opens out into ampler, loftier space, where the dwellers could sit safe from wild weather and wilder beasts and wildest men. That is like the way into the fortress home which we have in Jesus Christ. We must stoop very low to enter there. And some of us do not like that. We do not like to fall on our knees and say, I am a sinful man, O Lord. We do not like to bow ourselves in penitence. And the passage is narrow as well as low. It is broad enough for you, but not for what some of you would fain carry in on your back. The pack which you bear, of earthly vanities and loves, and sinful habits, will be brushed off your shoulders in that narrow entrance, like the hay off a cart in a country lane bordered by high hedges. And some of us do not like that. So, because the way is narrow, and we have to stoop, our pride kicks at the idea of having to confess ourselves sinners, and of having to owe all our hope and salvation to God’s undeserved mercy, therefore we stay outside. And because the way is narrow, and we have to put off some of our treasures, our earthward-looking desires shrink from laying these aside, and therefore we stop outside. There was room in the boat for the last man who stood on the deck, but he could not make up his mind to leave a bag of gold. There was no room for that. Therefore he would not leap, and went down with the ship.

The door is open. The Master calls. The feast is spread. Dangers threaten. The flood comes. The avenger of blood makes haste. ‘Why standest thou without?’ Enter in, before the door is shut. And if you ask, How shall I pass within?--the answer is plain: ‘They could not enter in because of unbelief. We which have believed do enter into rest.’

Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.

4:5 make the most of every opportunity (literally buy up the time): Like people who are buying up a product offered at a good price, Christians are to “buy up” every opportunity God gives them to share the Good News and to serve others.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Col 4:5. Ἐν σοφίᾳ, in wisdom) Eph 5:15, note.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Col_4:5 f. Another exhortation, for which Paul must still have had occasion, although we need not seek its link of connection with the preceding one. Comp. Eph_5:15 f., where the injunction here given in reference to the non-Christians is couched in a general form.

ἐν σοφίᾳ] Practical Christian wisdom (not mere prudence; Chrysostom aptly quotes Mat_10:16) is to be the element, in which their walk amidst their intercourse with the non-Christians moves, πρός of the social direction, Bernhardy, p. 205. As to οἱ ἔξω, see on 1Co_5:12. Comp. 1Th_4:12.

τὸν καιρὸν ἐξαγορ.] definition of the mode in which that injunction is to be carried out: so that ye make the right point of time your own (see on Eph_5:16), allow it not to pass unemployed. For what? is to be inferred solely from the context; namely, for all the activities in which that same wise demeanour in intercourse with the non-Christians finds expressionwhich, consequently, may be according to the circumstances very diversified. Individual limitations of the reference are gratuitously introduced, such as ad ejusmodi homines meliora docendos, Heinrichs, comp. Erasmus, Beza, Calovius, and others, including Flatt and Böhmer; or: in reference to the furtherance of the kingdom of God, Huther, Hofmann. There is likewise gratuitously imported the idea of the shortness of time, on account of which it is to be well applied (Chrysostom, Oecumenius, Castalio, and others, including Bähr), as also the view that the καιρός, which signifies the αἰὼν οὗτος, is not the property of the Christian, but belongs τοῖς ἔξω, and is to be made by Christians their own through good deeds (Theodoret, comp. Oecumenius), or by peaceful demeanour towards the non-Christians (Theophylact). Lastly, there is also imported the idea of an evil time from Eph_5:16, in connection with which expositors have in turn lighted on very different definitions of the meaning; e.g. Calvin: in tanta saeculi corruptela eripiendam esse benefaciendi occasionem et cum obstaculis luctandum; Grotius: effugientes pericula.

Col_4:6. ὁ λόγ. ὑμ.] what ye speak, namely, πρὸς τοὺς ἔξω; the more groundless, therefore, is the position of Holtzmann, that Col_4:6 is a supplement inserted at a later place, when it should have properly come in at chap. 3 between Col_4:8-9. ἔστω is to be supplied, as is evident from the preceding imperative περιπατεῖτε.

ἐν χάριτι] denotes that with which their speech is to be furnished, with grace, pleasantness. Comp. on Luk_4:22; Sir_26:16; Sir_37:21; Hom. Od. viii. 175; Dem. 51. 9. This χαριέντως εἶναι of speaking (comp. Plato, Prot. p. 344 B, Rep. p. 331 A) is very different from the χαριτογλωσσεῖν of Aesch. Prom. 294.

ἅλατι ἠρτυμ.] seasoned with salt, a figurative representation of speech as an article of food, which is communicated. The salt is emblem of wisdom, as is placed beyond doubt by the context in Col_4:5, and is in keeping with the sense of the following εἰδέναι κ. τ. λ. (comp. Mat_5:13; Mar_9:49-50). As an article of food seasoned with salt[170] is thereby rendered palatable, so what is spoken receives through wisdom (in contents and form) its morally attracting, exciting, and stimulating quality. Its opposite is the stale, ethically insipid (not the morally rotten and corrupt, as Beza, Böhmer, and others hold) quality of speech, the μῶρον, μωρολογεῖν, in which the moral stimulus is wanting. The designation of wit by ἅλς (ἍΛΕς) among the later Greeks (Plut. Moral. p. 685 A; Athen. ix. p. 366 C) is derived from the pungent power of salt, and is not relevant here. Moreover, the relation between the two requirements, ἐν χάριτι and ἍΛΑΤΙ ἨΡΤΥΜΈΝΟς, is not to be distinguished in such a way that the former shall mean the good and the latter the correct impression (so, arbitrarily, Hofmann); but the former depicts the character of the speech more generally, and the latter more specially. The good and correct impression is yielded by both.

εἰδέναι κ.τ.λ.] taken groundlessly by Hofmann in an imperative sense (see on Rom_12:15; Php_3:16), is, as if ὥστε stood alongside of it, the epexegetical infinitive for more precise definition: so that ye know; see Matthiae, § 532 f, p. 1235 f.; Winer, p. 296 [E. T. 398]. This εἰδέναι (to understand how, see on Php_4:12) is, in fact, just an ability, which would not be found in the absence of the previously-described quality of speech, but is actually existent through the same.

πῶς] which may be in very different ways, according to the varieties of individuality in the questioners. Hence: ἙΝῚ ἙΚΆΣΤῼ, nam haec pars est non ultima prudentiae, singulorum habere respectum, Calvin.

ἀποκρίνεσθαι] We may conceive reference to be made to questions as to points of faith and doctrine, as to moral principles, topics of constitution and organization, historical matters, and so forth, which, in the intercourse of Christians with non-Christians, might be put, sometimes innocently, sometimes maliciously (comp. 1Pe_3:1), to the former, and required answer. Paul does not use the word elsewhere. Comp. as to the thing itself, his own example at Athens, Acts 17; before Felix and Festus; before the Jews in Rome, Act_28:20, and so forth; and also his testimony to his own procedure, 1Co_9:20-22. Chrysostom, Theodoret, Calovius, and others, inappropriately mix up believers as included in ἐνὶ ἑκάστῳ, in opposition to Col_4:5.

[170] The poets use ἀρτύειν often of articles of food or wines, which are prepared in such a way as to provoke the palate. Soph. Fragm. 601, Dind.; Athen. ii. p. 68 A; Theoph. de odor. 51; Symm. Cant. viii. 2. Hence ἄρτυμα, spice.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Col 4:5 . Cf. Eph 5:15 . An exhortation to wise conduct in relation to non-Christians. τοὺς ἔξω : those outside the Church; the reference is suggested by the mention of θύραν τ . λόγου . They must be wise in their relations with them so as not to give them an unfavourable impression of the Gospel. τὸν καιρὸν ἐξαγοραζόμενοι : “making your market fully from the occasion” (Ramsay, St. Paul the Traveller , p. 149). They are to seize the fitting opportunity when it occurs to do good to “those without,” and thus promote the spread of the Gospel.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

5. In Col 4:5-6 St Paul turns to the thought of their own part in spreading the knowledge of Christ (a) by life (Col 4:5), (b) by word (Col 4:6).

ἐν σοφίᾳ (Col 1:9, Col 3:16, notes) περιπατεῖτε (Col 1:10, note). Practical Christian wisdom must mark their whole attitude towards outsiders.

πρὸς with περιπατεῖν, 1Th 4:12†, which has in this figurative sense lost all idea of motion. πρὸς here marks the attitude towards τοὺς ἕξω.

τοὺς ἔξω. Though οἱ ἔξωθεν = foreigners in classical Greek (see references in Lidd. and Scott) this phrase was probably taken over by St Paul from Judaism. For the Jews distinguished sharply (1) between cities within the holy land and those outside it. The latter belong to חוּצָה לָאָרֶץ, “that which is outside the land”; cf. Act 26:11; (2) between persons who enjoyed the privileges of Judaism and those who were outside it. These latter were הַחִיצוֹנִים. So of Jewish heretics, Meg. Mishna, IV. 8 (= Talm. Bab. Meg. 24b)—cf. also Swete on Mar 4:11—and of non-canonical books, Sanh. Mishna, XI. (X.) 1.

Similarly οἱ ἐκτός in Ecclus. Prol. l. 4. For οἱ ἔξω see Mar 4:11; 1Co 5:12-13; 1Th 4:12. Cf. 1Ti 3:7.

τὸν καιρὸν. Not “time” generally (χρόνος), nor probably “opportunity” (see next note), but “the present time,” as in 1Co 7:29; Rom 13:11. That this was intended in || Eph 5:16 seems clearly shown by the additional words there, ὅτι αἱ ἡμέραι πονηραί εἰσιν.

ἐξαγοραζόμενοι. Occurring in N.T. only twice in Gal. besides our present passage and || Eph 5:16. (1) In Gal. it clearly = redeem, buy out from another power into (as the connotation is) freedom (Gal 3:13; Gal 4:5). So here, as in Eph., the thought probably is “buying back (at the expense of personal watchfulness and self-denial) the present time, which is now being used for evil and godless purposes (cf. πονηραί, Eph., with 1Jn 5:19), to its legitimate freedom in Christ.”

(2) The other possible rendering is “buying up the opportunity.” Compare Ramsay (Hastings, D.B. v. p. 151), “He sums up in three Greek words his counsel to the Colossians and the Asians generally, when he urged them to ‘make their market to the full of the opportunity which their situation offered them.’ ” And this suits the context of Col. but not of Eph. But the sense given to the verb, though valid in Polyb. III. 42. 2, ἐξηγόρασε παρʼ αὐτῶν τά τε μονόξυλα πλοῖα πάντα κ.τ.λ. (vide Lightfoot), is not that of Gal.

It occurs only once in LXX., Dan 2:8, ἐπʼ ἀληθείας οἶδα (ἐγὼ, Theod.) ὅτι καιρὸν ὑμεῖς ἐξαγοράζετε, in the sense apparently of buying out time (generally, i.e. gaining time) at the cost of their questions.

On the phrase see further J. A. R. on Eph 5:16.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

In wisdom [εν σοφια] . Compare Eph 5:15, as wise.

Those that are without [τους εξω] . As 1Co 5:12, 13; 1Th 4:12. Compare touv esw those within, 1Co 5:12. Redeeming the time [τον καιρον εξαγοραζομενοι] . Compare Eph 5:16, and Dan 2:8, Sept. The word is used in the New Testament only by Paul, Gal 3:13; Gal 4:5; Eph 5:16. The compounded preposition ejx has the meaning out of; as Gal 3:13, "Christ redeemed us out of the curse," etc., and out and out, fully. So here and Eph 5:16, buy up. Rev., in margin, buying up the opportunity. The favorable opportunity becomes ours at the price of duty.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.

Seek occasion to win them, although you lose of your own by it.

In all parts of our life, we ought to have good consideration even of them which are without the Church.

Advisedly and circumspectly.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

(See on Eph 5:15-16.)

in wisdom--practical Christian prudence.

them . . . without--Those not in the Christian brotherhood (Co1 5:12; Th1 4:12). The brethren, through love, will make allowances for an indiscreet act or word of a brother; the world will make none. Therefore be the more on your guard in your intercourse with the latter, lest you be a stumbling-block to their conversion.

redeeming the time--The Greek expresses, buying up for yourselves, and buying off from worldly vanities the opportunity, whenever it is afforded you, of good to yourselves and others. "Forestall the opportunity, that is, to buy up an article out of the market, so as to make the largest profit from it" [CONYBEARE and HOWSON].

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 5. Walk in wisdom] Act wisely and prudently in reference to them who are without-who yet continue unbelieving Gentiles or persecuting Jews.

The Church of Christ was considered an enclosure; a field, or vineyard, well hedged or walled. Those who were not members of it, were considered without; i.e. not under that especial protection and defence which the true followers of Christ had. This has been since called "The pale of the Church," from palus, a stake; or, as Dr. Johnson defines it, "A narrow piece of wood, joined above and below to a rail, to enclose grounds." As to be a Christian was essential to the salvation of the soul, so to be in the Church of Christ was essential to the being a Christian; therefore it was concluded that "there was no salvation out of the pale of the Church." Now this is true in all places where the doctrines of Christianity are preached; but when one description of people professing Christianity, with their own peculiar mode of worship and creed, arrogate to themselves, exclusive of all others, the title of THE Church; and then, on the ground of a maxim which is true in itself, but falsely understood and applied by them, assert that, as they are THE Church, and there is no Church besides, then you must be one of them, believe as they believe, and worship as they worship, or you will be infallibly damned; I say, when this is asserted, every man who feels he has an immortal spirit is called on to examine the pretensions of such spiritual monopolists. Now, as the Church of Christ is formed on the foundation of the prophets and apostles, Jesus Christ being the chief corner stone, the doctrines of this Christian Church must be sought for in the sacred Scriptures. As to fathers, councils, and human authorities of all kinds, they are, in this question, lighter than vanity; the book of God alone must decide. The Church, which has been so hasty to condemn all others, and, by its own soi disant or self-constituted authority, to make itself the determiner of the fates of men, dealing out the mansions of glory to its partisans, and the abodes of endless misery to all those who are out of its antichristian and inhuman pale; this Church, I say, has been brought to this standard, and proved by the Scriptures to be fallen from the faith of God's elect, and to be most awfully and dangerously corrupt; and to be within its pale, of all others professing Christianity, would be the most likely means of endangering the final salvation of the soul. Yet even in it many sincere and upright persons may be found, who, in spirit and practice, belong to the true Church of Christ. Such persons are to be found of all religious persuasions, and in all sorts of Christian societies.

Redeeming the time.] See Clarke on Eph 5:16.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

5. Walk wisely. He makes mention of those that are without, in contrast with those that are of the household of faith. (Galatians 6:10.) For the Church is like a city of which all believers are the inhabitants, connected with each other by a mutual relationship, while unbelievers are strangers. But why would he have regard to be had to them, rather than to believers? There are three reasons: first,

lest any stumblingblock be put in, the way of the blind, (Leviticus 19:14,)

for nothing is more ready to occur, than that unbelievers are driven from bad to worse through our imprudence, and their minds are wounded, so that they hold religion more and more in abhorrence. Secondly, it is lest any occasion may be given for detracting from the honor of the gospel, and thus the name of Christ be exposed to derision, persons be rendered more hostile, and disturbances and persecutions be stirred up. Lastly, it is, lest, while we are mingled together, in partaking of food, and on other occasions, we be defiled by their pollutions, and by little and little become profane.

To the same effect, also, is what follows, redeeming the time, that is, because intercourse with them is dangerous. For in Ephesians 5:16, he assigns the reason, because the days are evil. “Amidst so great a corruption as prevails in the world we must seize opportunities of doing good, and we must struggle against impediments.” The more, therefore, that our path is blocked up with occasions of offense, so much the more carefully must we take heed lest our feet should stumble, or we should stop short through indolence.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(5) Walk in wisdom . . . redeeming the time.—In the parallel passage (Eph_5:15) we have “walk strictly, not as fools, but as wise,” and the limitation “towards them that are without” is omitted, although it is added that “the days are evil.” The context, as will be seen by reference, is different, and the idea also somewhat different. There the “strictness” and “wisdom” are to guard against excess or recklessness within; here the “wisdom” is to watch against external dangers and make full use of external opportunities.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

5. Walk] See above, on Col_1:10.

in wisdom] In the “sanctified good sense” of those who would avoid all needless repulsion of word or manner, and seize all good occasion. Such practical wisdom was quite another thing than the would-be philosophy which he repudiates in e.g. 1 Corinthians 1, 2. It was “the meekness of wisdom” (Jas_3:13; Jas_3:17) which would commend the disciple’s witness in a life as practical in its goodness as it was divine in its secret. Cp. Eph_5:15.

toward] With regard to; not (as some explain) in the sense of conciliation, as if “advancing to meet them”; though such action is of course implied in its place.

them that are without] Outside the Christian circle, “the household of faith.” Cp. 1Co_5:12-13; 1Th_4:12 (a close parallel); 1Ti_3:7.—They are “the Gentiles” of e.g. 1Pe_2:12. The parallel phrase occurs in the Rabbis—hachîtsônîm; see Lightfoot’s note.

redeeming the time] Buying out (from other ownership) the opportunity; securing each successive occasion of witness and persuasive example at the expense of steady watchfulness. Cp. Eph_5:16 (and our notes) for the same phrase with a more general reference. The disciple, while ready to confess his Lord anywhere and at any time, is yet to use Christian “wisdom,” and not to despise laws of opportunity. The “out of season” of 2Ti_4:2 means, “irrespective of your own convenience.” St Paul himself, in the Acts, is a perfect instance of the union of holy courage with the truest tact and good sense.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Walk in wisdom,.... Or wisely, circumspectly, not as fools, but as wise men; See Gill on Eph 5:15.

Towards them that are without; so the Jews used to call the Gentiles, all that were out of their own land, that were not of their nation or religion, who were aliens from them, and strangers to their privileges; and sometimes the unbelieving. Jews bear the same character, see Mar 4:11. Here it may design such who were not members of this church; so the distinction of those that are without, and such as are within, is used by the apostle in Co1 5:12. A church is an house or family, and such as belong to it are called the household of faith, and those that do not are they that are, without; it is as a city, and, those that are of it are fellow citizens with the saints, but others are strangers and foreigners; it is a garden enclosed, they that are planted in it are those that are within, and such as lie in the wide open field of the world are those that are without: but inasmuch as there are some who are not members of churches, and yet have the grace of God, this phrase may chiefly regard all unregenerate men, profane sinners, such as have not faith in Christ, nor hope in God, who are entirely destitute of the grace of God. Now it becomes saints to walk wisely towards them; all communication with them is not cut off, or correspondence and conversation with them forbidden; the saints indeed are not to have their conversation among them as in times past; they are to have no fellowship with them in immoral actions, and superstitious practices; but they may be concerned with them in things civil, with respect to trade and commerce, and the common business of life; on these accounts they may keep company with them; otherwise, as the apostle elsewhere says, they must needs go out of the world. But then it is incumbent upon them to behave wisely towards them, with the simplicity of the dove to join the wisdom of the serpent; they should walk inoffensively towards them, and do nothing to provoke them, to injure and persecute them, but take all prudent methods to gain their affections, escape their resentment and wrath, and obtain their liberty of worshipping God without disturbance; they should give to all their due, tribute, custom, fear, and honour, to whom they are due, and owe no man anything but love; they should submit to every ordinance of men and be subject to the higher powers, not only to escape wrath, but for conscience sake, and should give to Caesar the things that are Caesar's; they should pray for kings, and all in authority; for the prosperity of the nation, city, and place where they are, for their carnal relations and neighbours, and even their very entities, and do them all the good, both for soul and body, that lies in their power, and as they have opportunity; and by so doing, they will heap up coals of fire on their heads. Such a prudent walk, and wise conduct, is necessary on account of the Gospel, that the public ministration of it may be continued, that it may spread and get ground, and that it may not be reproached and blasphemed; and on the account of them that are without, that they may not have any stumblingblocks laid in their way, and they be hardened in their impiety and irreligion, and be more set against the truths of the Gospel; and also on account of believers themselves, who ought so to converse with the men of the world, that they are not partakers with them in their sins, and have their manners corrupted by them, or the vital heat of religion damped, and they become dead, lifeless, lukewarm, and indifferent to divine things, which is often the case through an indiscreet and imprudent walk with such men: the apostle adds,

redeeming the time; as an instance of prudent walking towards them that are without; See Gill on Eph 5:16.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

5 Walk in wisdom toward them that are without, redeeming the time.

Ver. 5. Walk in wisdom] Neither giving offence carelessly, nor taking offence causelessly.

Redeeming the time] Opportunities are headlong, and must be timously laid hold on, or all is lost. {See Trapp on "Eph 5:16"} It is said of Hooper the martyr, that he was spare of diet, sparer of words, and sparest of time. Latimer rose usually at two of the clock in a morning to his study. Bradford slept not commonly more than four hours in the night, and in his bed, till sleep came, his book went not out of his hand. He counted that hour not well spent wherein he did not some good, either with his pen, tongue, or study. These worthies well weighed what a modern writer hath well observed, that they that lose time are the greatest losers and wastefullest prodigals. For of all other possessions two may be had together, but two moments of time (much less two opportunities of time) cannot be possessed together.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Walk in wisdom - That is, conduct uprightly and honestly. Deal with them on the strictest principles of integrity, so that they may not have occasion to reproach the religion which you profess.

Toward them that are without - Without the pale of the church, or who are not professing Christians; see the notes at 1Co 5:12. They were surrounded by pagans, as Christians now are by men of the world. The injunction is one that requires us to act with prudence and propriety (ἐν σοφίᾳ en sophia toward them; and there is perhaps not a more important direction in the New Testament than this. Among the reasons for this are the following:

(1) People of the world judge of religion, not from the profession, but from the life of its friends.

(2) They judge of religion, not from preaching, or from books, or from the conduct of its Founder and his apostles, but from what they see in the daily walk and conversation of the members of the church.

(3) They understand the nature of religion so well as to know when its friends are or are not consistent with their profession.

(4) They set a much higher value on honesty and integrity than they do on the doctrines and duties of religion; and if the professed friends of religion are destitute of the principles of truth and honesty, they think they have nothing of any value. They may be very devout on the Sabbath; very regular at prayer-meetings; very strict in the observance of rites and ceremonies - but all these are of little worth in the estimation of the world, unless attended with an upright life.

(5) No professing Christian can possibly do good to others who does not live an upright life. If you have cheated a man out of never so small a sum, it is vain that you talk to him about the salvation of his soul; if you have failed to pay him a debt when it was due, or to finish a piece of work when you promised it, or to tell him the exact truth in conversation, it is vain for you to endeavor to induce him to be a Christian. He will feel, if he does not say - and he might very properly say - that he wants no religion which will not make a man honest.

(6) No person will attempt to do much good to others whose own life is not upright. He will be sensible of the inconsistency, and will feel that he cannot do it with any sense of propriety; and the honor of religion, therefore, and the salvation of our fellow-men, demand that in all our intercourse with others, we should lead lives of the strictest integrity.

Redeeming the time - Notes, Eph 5:6.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Redeeming the time. This expression occurs also in the epistle to the Ephesians, and seems to insinuate to the faithful to be on their guard not to irritate the Gentiles, nor to provoke them to persecution. Remember, says he, the times are bad; conduct yourselves with prudence; gain time, procure peace, and remain in silence. This was written towards the end of the reign of Nero, as cruel a prince as ever lived. (Calmet)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Walk in wisdom; let your course of life be managed with all Christian prudence, that you may not any way disparage the Christian institution, 2Sa 12:14; Rom 2:23,24, with 1Ti 6:4; with your innocency be wise as serpents, Mat 10:16; see Eph 5:15; yet, while you become all things to all to gain some, 1Co 9:20-23, you must take heed of such a compliance, whereby you may wound your consciences, Exo 34:15; Eph 5:11; and, on the other side, of such a contempt of them without just cause as may provoke them to persecute you. Paul was wary in his reasoning with those who were not Christians, and would have others to be so, Act 17:24,25, &c., with 1Co 5:12,13; not denying any of them what is due to them by Divine and human rights, Mat 22:21; Rom 13:7; 1Pe 2:13.

Toward them that are without; considering they are not of the household of faith, Gal 6:10, as you profess to be, you should be more circumspect, that you do not give occasion of offence to them, 1Ti 5:14, as well as take care you be not infected with their practices, 1Co 5:6, but endeavour to adorn the doctrine of God our Saviour in all things, Tit 2:10.

Redeeming the time; showing your prudence, say some learned men, in gaining time by honest craft, to secure you from spiritual dangers to your souls, or divert those who have power from persecutions: taking the expression proverbially. And for that purpose cite a passage in the prophet from the Septuagint, Dan 2:8. Others, and the most, import of the original words, take time for opportunity, or the fitness it hath for some good; and the participle we render redeeming, to import either morally, (not physically, which is impossible), a recalling or recovery of time past that is lost, by a double diligence in employing what remains; or a buying up the present time, i.e. parting with any thing for the improvement of it to our spiritual advantage; or a buying it out, i.e. a rescuing it, as it were, out of the hands of Satan and the world, which by distracting cares and tempting pleasures do occasion often the misspending of it: see Eph 6:16.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Walk in wisdom towards those without (Eph_5:15; 1Th_4:12 1Th_5:15; 1Co_10:32; 2Co_4:2; Tit_2:8; 1Pe_2:12, 15 3:16; Mat_10:16) (On "wisdom," see Col_1:9, note; 1:28; 2:3; 3:16; this was a chief need of the Colossian Church.) "Those without," as opposed to Christians within the pale;" a Jewish mode of expression (Lightfoot): comp. 1Th_4:12; 1Co_5:12, 1Co_5:13; 1Ti_3:7. From a different point of view, they are designated" the rest" in Eph_2:3; 1Th_4:13 1Th_5:6. This injunction appears in a different form and position in Ephesians. Standing at the close of the writer"s exhortations, and followed up by the direction of the next verse, it is more pointed and emphatic here. Buying up each (literally, the) opportunity (Eph_5:16; 1Co_7:29; Gal_6:10; Joh_11:9, Joh_11:10; Luk_13:32; Ecc_3:1-8) In Eph_5:16 the reason is added, "because the days are evil." In Dan_2:8 (LXX) the verb ejxagorazw ("to buy out" or "up," a word of the market) has precisely this sense and connection, and the idiom occurs in classical writers. The verb is middle in voice: "buying up for yourselves," "for your own advantage." In Gal_3:13 the compound verb is somewhat differently used. The opportunity is the fit time for each step of a well-conducted walk, the precise juncture of circumstances which must be seized at once or it is gone. This wary promptitude is always needful in dealing with men of the world, both to avoid harm from them and in seeking to do them good. The latter thought, it may be, connects this verse and the next. The behaviour of Christians in the world.

in wisdom toward them that are without, redeeming the time." Consider

I THE PERSONS WHO ARE TO BE INFLUENCED BY OUR WALK, "Them that are without." Christians are those who are within. (1Co_5:12) Unbelievers arc "without outside the Church, without God, without Christ, without hope in the world. They are those whom "God judgeth". (1Co_5:13) Believers ought to have regard to such persons, not only in their prayers, but in the wisdom of their personal walk.

II THE NATURE AND IMPORTANCE OF THE BELIEVER"S WALK BEFORE THE WORLD. "Walk in wisdom,.., redeeming the time.

1. It is a wise walk. Be ye wise as serpents". (Mat_10:16) Zeal is not enough. Love is not enough. Walk circumspectly, so as to give no offence or put occasions of reproach in the way of sinners. This is done by believers

(1) walking in the light of God"s Word; (Psa_119:1)

(2) walking in all faithfulness of their calling (1Th_4:11, 1Th_4:12; 1Ti_6:1)

(3) walking in love to one another, without murmurings or disputings; (Php_2:15, 19)

(4) walking in meekness toward all men (Tit_3:1, Tit_3:2; Jam_3:13)

(5) walking in all patience and constancy under rebuke or injury. (1Pe_3:13-16)

2. Such a walk is influential toward unbelievers.

(1) A believer ought to be more careful of his walk before them than before believers.

(2) Such a walk has a winning effect upon the world, which thus sees the reality of true religion. Believers are to be" living epistles of Christ, known and read of all men". (2Co_3:3)

(3) A foolish walk will cause the enemy to blaspheme.

3. Believers ought to seek constant opportunities of obeying this command. "Redeeming the time." External opportunities are to be sought for, and never to be neglected. Ministers must preach while the door is open; people must pray at every opportunity (Eph_6:18; Luk_21:36) They must walk in the light before the night comes. The times may not always be favourable. T.C.

Vers. 5, 6.

The Christian and the world.

We have here some suggestions as to

1. THE CHRISTIAN"S RELATIONSHIP TO THE WORLD. It isimplied:

1. That he is to be distinct from the world. To him all "men of the world" are, in character, aims, pursuits, to be as "them that are without." There is to be a contrast between him and them as between those who are "within" and those who are "without" the assembly of the righteous, the Church of the loving and the pure. But it is taught:

2. That he is to have intercourse with the world. This is in contradiction to the Colossian heresy of asceticism, and in contradiction, too, to the pietism that some sects affect in England today. "Walk in wisdom toward them that are without." This is the very opposite of walking away from them, in separation, into seclusion. Indeed, on this point we notice that seclusion from the world is:

(1) Impossible. Even those who shun the social and political life of the world are drawn into its commerce very willingly, and in their best moods into its philanthropy also.

(2) Undesirable. It leads either to bigotry, as of the Pharisees, or to fragile life, as of hot house plants.

(3) Unlike Jesus Christ. The streets, the cities, the houses of men, and of sinful men, their feasts, and their funerals, were frequented by the Holiest, who has left us an example that we should follow in his steps.

3. What is to mark the intercourse of the Christian with the world. Two directions are given:

(1) "Walk in wisdom." This is more than knowledge, more than discretion. It is a right use of knowledge, of the knowledge of God and of man. In that element of godly thoughtfulness a Christian man is to move.

(2) "Redeeming the time." In the time you spend with men, buy up the time and make the best use of it for themselves and for you. No squandering of anything so precious as their time and yours is to be permitted in your intercourse with men. Thus it is taught the Christian must have to do with the world.

II THE CHRISTIAN"S CONVERSATION WITH THE WORLD. It is to be distinguished by "grace," pleasantness of the highest sort pungency of the truest kind. In a sentence, we may say the influence of his conversation is to be good.

1. Because it is to be persuasive. The higher form of "grace," Divine acceptableness, may be implied here. The other form of it, human convincingness, is certainly indicated. For this it must be appropriate,

1. as to topic,

2. as to time,

3. as to manner.

4. Because it is to be distinctive. Not talk of tasteless insipidity, making no impression, but conversation as clear and definite in purifying influence as Christ meant the disciples themselves were to be when he said, "Ye are the salt of the earth." "Certain it is," says Jeremy Taylor, "that as nothing better can do it, so there is nothing greater for which God made our tongues, next to reciting his praises, than to minister comfort to weary souls. And what greater pleasure can we have than that we should bring joy to our brother, who with his weary eye looks to heaven and round about, and cannot find so much rest as to lay his eyelids together? Then thy tongue should be tuned with heavenly accents, and make the weary soul to listen for light and ease. This is glory to thy voice, and employment fit for the brightest angel. I have seen the sun kiss the frozen earth, which was bound up with the images of death and the cold breath of the north, and then the waters break from their enclosures, and melt with joy, and run in useful channels. So is the heart of a sorrowful man under the discourses of a wise comforter. He breaks from the despairs of the grave; he blesses God, and he feels his life returning. God is pleased with no music below so much as in the thanksgiving songs of rejoicing, comforted persons. U.R.T.

Vers. 5, 6.

The Christians conduct and conversation in the world.

In these closing exhortations we are taught

I THE PRINCIPLES WHICH SHOULD GUIDE US IN OUR INTERCOURSE WITH THE WORLD. (Ver. 5.) In no Pharisaic spirit we have to speak of "them that are without" (needlessly, guiltily outside the family of God), but are in close contact with us "within;" who are not called to judge them or to "have no company" with them, but to live in such a way as to bless and save them. (1Co_5:9-13 1Co_9:19-22) The wisdom demanded includes:

1. Consistency, as its most essential element. Life for others is a law running through God"s universe, and finding its highest illustration in the life and cross of Christ and of Christians "in him" (Joh_12:24, Joh_12:25; Rom_14:7) To benefit others spiritually, the chief qualification is not gifts, but character. The lives of Christians are the world"s Bible. (2Co_3:2, 2Co_3:3) See that the text is not corrupted or illegible. Live so that the more you are known the more you will be esteemed (let not "distance lend enchantment to the view"), so that the anxious or the dying

2. would naturally send to you for guidance, and your judgment or reproof would carry with it the weight of a holy character. Beware of the "dead flies" which mar this wisdom (Ecc_10:1; Eph_5:15; Php_2:14, 15 1Pe_2:11, 1Pe_2:12) But while the whole of our "walk" must be consistent, the wisdom which is to mark it includes more than this (Mat_10:16; Rom_16:19) Some may remember what were their chief hindrances caused by the characters of Christians while they were still "without;" let them guard against these.

3. Christian cheerfulness. So as to refute the libels of Satan and his satellites (Job_21:14, Job_21:15; Mal_3:14, Mal_3:15) and prove the sincerity of our avowed belief. (Psa_34:8 Psa_84:11, Psa_84:12)

4. Christian charitableness. Be very strict in judging yourselves, but do not set up your own consciences as an infallible test for others. (cf. 1Co_11:31 with Mat_7:2) Seek to purify and enlighten the heart, rather than to denounce acts that may not seem wrong to the half enlightened doer. (Mat_12:33) Illustrate from Elisha"s treatment of Naaman. (2Ki_5:15-19)

5. Well-regulated zeal. Zeal is implied in "redeeming the time," letting no opportunity slip you of seeking to do good in these evil days, (Eph_5:16) even though at times it might appear to some to be "out of season" (2Ti_4:2; Gal_6:10) But wisdom is needed here, or our efforts may be like random shots in a battle, injuring friends more than foes. (e.g. Mar_9:38; Luk_9:54) Silence may at times be more "golden" than speech. Mat_7:6 must be combined with Mar_16:15.

II THE SPECIAL WISDOM NEEDED FOR PROFITABLE CONVERSATION. (Ver. 6; Pro_18:21) By "always with grace" is not meant always religious, but always consistent with "this grace wherein we stand," and calculated to win the favour and promote the highest good of those who hear us. (Eph_4:29) Therefore we must seek that it be "seasoned with salt," which preserves from corruption and gives relish to our food. Both senses are probably included. Vital religion being distasteful to the natural heart, care is needed that in our conversation we neither degrade the religion we profess nor increase aversion to it by the insipidity of our talk. (cf. Job_6:6 Job_26:3) Let our rule be Elihu"s (Job_33:3; cf. Psa_37:30, Psa_37:31; Pro_15:4) One object of this care is "that ye may know," etc. We must be prepared to be questioned and cross questioned on our holy faith. Pro_20:4, 5 may both need to be observed. (as by our Lord, Mat_21:27 Mat_22:21, Mat_22:29) When questioned as to "the hope that is in (1Pe_3:15) a weak answer may confirm doubts. Take as models the various answers and vindications of his faith given by St. Paul before the pagans of Athens, the Jews of Jerusalem and of Rome, Felix and Agrippa. But if our tongues are to speak aright, our hearts must be kept full of the fire of the love of God tempered by "the wisdom that is from above E.S.P. (Mat_12:34; Jam_3:17)

Ver. 5 (first clause). The wisdom of the Church in its relations to the world.

I THE CHARACTERISTICS OF THIS WISDOM. The Church needs wisdom. Christians must be wise as serpents as well as harmless as doves. We are to blame for lack of wisdom as well as for lack of other graces, for this is a gift of God. (Jam_1:5)

1. This wisdom is practical. It concerns itself with behaviour rather than with speculation.

2. It must be pure. There must not be the slightest unfaithfulness to Christ, tampering with truth, or casuistic deviation from the highest principles.

II THE OCCASIONS FOR THIS WISDOM. It was most necessary in the apostolic age, when the Christians existed only as small communities scattered about among adverse populations. But it is always more or less called for.

1. For lawful self protection. If persecuted in one city the servant of Christ was to flee to another, lie was not to court opposition. Martyrdom is only a glory when it comes in the path of duty, and never when men go out of that path to seek it. Then it degenerates into little better than suicide.

2. To conquer opponents. The Church has a mission to the world, and she will fail in this mission if she cannot win her enemies over to her own side. For Christ"s sake, and for the good of men who need his gospel, this wisdom must be observed in conciliating foes that they may themselves be brought into the Church.

III THE MANNER OF EXERCISING THIS WISDOM.

1. In understanding those who are without. We often provoke opposition because we do not study the weaknesses and prejudices of others. On the other hand, Christians have shown a needless scorn for the good in others.

2. True charity will take note of all that is admirable, and think of whatsoever things are worthy in the world outside the Church.

3. In an attractive exhibition of the blessings of Christianity. Souls are not saved by rating and scolding men. The world must be drawn, not driven, to Christ. A morose Church will only repel an unsympathetic world. Wisdom towards them that are without will forbid the scandal of quarrelling among Christians. W.F.A.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

By them without, are meant the Heathen, who are yet without the pale of the visible church; to walk in wisdom toward them, is a duty of great latitude, but imports particularly here, an endeavour to the uttermost to promote their conversion and salvation, by begetting in them a due veneration for the gospel, and a love and liking to the Christian religion.

Learn hence, That private Christians, by walking wisely before them that are yet unconverted effectually to Christianity, may be exceedingly helpful to promote the entertainment of the gospel amongst them. They may pray, and pray in faith, for their conversion, and the further spreading of the gospel, in order to that end. The ardent devotions and the holy conversations of private Christians are excellent means to recommend the gospel and the Christian religion, and to represent them as most amiable and desirable.

Having in the former part of the verse, directed the Colossians to walk wisely before the unconverted Gentiles that were among them, in this latter part of the verse, he advises them to redeem every opportunity, for gaining over those infidels to the Christian religion. A Christian that knows the worth of time, will redeem it, will improve it for the soul, for the benefit of his own soul, and for the advantage of others: How this is done, see the note on Eph 1:16.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

5, 6. Walk in wisdom toward them that are without. Let your conduct be prudent and sagacious. Do not provoke persecution. Redeeming the time. Using every opportunity and seeking time to do them good. Redeeming. Buying by giving up your own pleasure.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

Walk in wisdom toward those outside

The idea of walking is often used for the idea of conducting one's life. AT: "Live in such a way that those who are not believers will see that you are wise" (See: Metaphor)

redeem the time

To "redeem" something means to restore it to it's rightful owner. Here time is spoken of as something that can be restored and used to serve God. AT: "do the best things you can with your time" or "put the time to its best use" (See: Metaphor)

Let your words always be with grace. Let them be seasoned with salt

Food with salt is a metaphor for words that teach others and that others enjoy hearing. AT: "Let your conversation always be gracious and attractive" (See: Metaphor)

so that you may know how you should answer

"so that you may know how to answer questions from anyone about Jesus Christ" or "so that you may be able to treat every person well"

translationWords

wise

grace

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

5. ἐν σοφίᾳ] in (as an element) wisdom (the practical wisdom of Christian prudence and sound sense).

πρός, as in οὐδὲν πρὸς Διόνυσον,—εἴ του δέοιτο πρὸς Τιμόθεον πρᾶξαι, Demosth. p. 1185, signifying simply in relation to, in the intercourse of life. Ellic. refers to a good discussion of this preposition in Rost and Palm’s Lex. vol. ii. p. 1157. On οἱ ἔξω, see reff. They are those outside the Christian brotherhood. πρὸς τὰ μέλη τὰ οἰκεῖα οὐ τοσαύτης ἡμῖν δεῖ ἀσφαλείας, ὅσης πρὸς τοὺς ἔξω· ἔνθα γὰρ ἀδελφοί, εἰσὶ κ. συγγνῶμαι πολλαὶ κ. ἀγάπαι. Chrys.

τ. καιρ. ἐξαγορ.] see on Eph 5:16. The opportunity for what, will be understood in each case from the circumstances, and our acknowledged Christian position as watching for the cause of the Lord. The thought in Eph., ὅτι αἱ ἡμέραι πονηραί εἰσι, lies in the background of the word ἐξαγοραζάμενοι.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

5. ἐν σοφίᾳ] Matt. x. 16 γίνεσθε οὖν φρόνιμοι ὡς οἱ ὄφεις.

τοὺς ἔξω] ‘those without the pale’ of the Church, the unbelievers; as in 1 Cor. v. 12, 13, 1 Thess. iv. 12. So οἱ ἔξωθεν, 1 Tim. iii. 7. The believers on the other hand are οἱ ἔσω, 1 Cor. v. 12. This mode of speaking was derived from the Jews, who called the heathen החיצונים (Schöttgen on 1 Cor. l.c.), translated οἱ ἐκτός Ecclus. Prol. and οἱ ἔξωθεν Joseph. Ant. xv. 9. 2.

ἐξαγοραζόμενοι κ.τ.λ. ‘buying up the opportunity for yourselves, letting no opportunity slip you, of saying and doing what may further the cause of God’: comp. Ephes. v. 16. The expression occurs also in Dan. ii. 8 οἶδα ὅτι καιρὸν ὑμεῖς ἐξαγοράζετε, i.e. ‘are eager to gain time’. Somewhat similar are the phrases τὸν χρόνον κερδαίνειν, τὸ παρὸν κερδαίνειν. In much the same sense Ignatius says, Polyc. 3 τοὺς καιρὸυς καταμάνθανε. For this sense of ἐξαγοράζω ‘coemo’ (closely allied in meaning to συναγοράζω), see Polyb. iii. 42. 2 ἐξηγόρασε παρ’ αὐτῶν τά τε μονόξυλα πλοῖα πάντα κ.τ.λ., Plut. Vit. Crass. 2. More commonly the word signifies ‘to redeem’ (see the note on Gal. iii. 13), and some would assign this sense to it here; but no appropriate meaning is thus obtained. In Mart. Polyc. 2 διὰ μιᾶς ὥρας τὴν αἴωνιον κόλασιν ἐξαγοραζόμενοι it means ‘buying off’, a sense in which ἐξωνεῖσθαι occurs several times. The reason for the injunction is added in Ephes. v. 16, ὅτι αἱ ἡμέραι πονηραί εἰσιν: the prevailing evil of the times makes the opportunities for good more precious.

J. B. Lightfoot, St Paul's Epistles to the Colossians and Philemon: a revised text with introductions, notes and dissertations (London: Macmillan, 1875) — public domain. Electronic text from Project Gutenberg (ebook #50857). Covers Colossians and Philemon only (the verse-by-verse notes; introductions and dissertations are omitted); Lightfoot's companion Galatians and Philippians volumes are not included, as the available public-domain scans carry garbled Greek that cannot be faithfully reproduced.