Colossians 4:6

Col_4:6

Let your speech he alway with grace, seasoned with salt.

I. The exhortation.

1. What: Your speech.

(1) It is not sufficient to order our life and actions well unless we at the same time regulate our words (Jam_1:26).

(2) Not only is there danger of guilt and damnation from wicked actions, but from wicked speeches (Jam_3:8; Pro_18:21).

(3) It is the mark of a perfect Christian to manage his discourse rightly (Jam_3:2).

2. How long: always. Whenever we speak we must speak as we ought. Hence they are to be reproved who only speak soberly before grave men, or in affliction. While in their banquets, or private conversation, they regard it as a privilege to talk obscurely or foolishly.

3. In what manner: with grace as it were seasoned with salt, i.e., with religious prudence flowing from the Holy Spirit, which first directs the heart, then the tongue.

(1) As salt extracts noxious humours and banishes putresency from meat, so the grace of wisdom represses idle language, and represses wicked and impure (Eph_4:20.)

(2) As salt is helpful to digestion, so wisdom is suited to edification (Ecc_12:10.)

4. Instructions:

(1) No discourse of Christians ought to be insipid; but that is deemed as unsavoury which is either hurtful or unprofitable.

(2) It is not sufficient to season our speech with any kind of salt, but we must do it with the salt of wisdom. The salt of satirical virulence must be discarded, and that of jocularity be used sparingly.

(3) They are altogether destitute of this salt who blab out words--

(a) corrupting the mind by heresy and doubt;

(b) corrupting the heart by obscure or irreligious sayings. For it is the office of salt to restrain not to promote corruption.

II. The amplification.

1. The fountain of sound speech: knowledge drawn from the Word of God, laid up in the speakers mind. That ye may know.

2. Its use--that it may be answered to every man as it is fit, i.e.,

(1) To unbelievers requiring a reason of our faith, constantly and prudently, lest we expose religion to ridicule.

(2) To heretics impugning the faith, vigorously and bravely to maintain religion.

(3) To the ignorant, that we may impart saving know]edge.

(4) To the afflicted, that we may minister comfort.

3. Corollaries:

(1) All Christians must endeavour to obtain that knowledge of Divine things which may guide them to render a reason for their faith (1Pe_3:15; 2Co_8:7).

(2) Hence the wickedness and folly of Romanists who would take away the salt of the Divine Word from the people. (Bp. Davenant.)

Gracious speech

I. The precept deals with the properties of speech.

1. Graciousness.

(1)

In respect to the cause good words are gracious.

(a) Because they flow from the free grace of God without our merit, for we do not deserve to be trusted with a single good word. Reason yields us conceits, and nature an instrument to speak by, but it is the God of nature by His free grace that gives us good words.

(b) Our words ought to proceed from some grace of God in the heart, as from knowledge, faith, joy, love, sorrow, fear, etc., and in this sense, when on the tongue, they carry the name of the fountain whence they flow.

(2) In respect of the subject: the matter we talk of must be good, words of instruction, comfort, faith, hope, etc., and all seasoned by the daily memory and mention of Gods grace to us in Christ (Psa_40:11.)

(3) In respect of the effect: such as tend to build up and minister grace to the: hearers (Eph_4:29).

(a) Fair words.

(b) Inoffensive words and not railing, bitter, slanderous, blasphemous, or filthy: no, nor even such jesting words as irritate, disgrace, and bite.

(c) Seasonable words (Pro_15:23).

(d) Wholesome words (Eph_4:29).

2. Powdered with salt. The reference is to the salt of sacrifice, and the salt of preservation.

(1) It is implied that there are corrupt words which want seasoning.

(a) The talk of the covetous is of mammon.

(b) Epicures talk of sports and pleasures.

(c) The superstitious of the signs of heaven, etc.

(d) The wrathful of vengeance.

(e) The ambitious of their prospects.

(2) Christians must season this corruption.

(a) There is the salt of doctrine, whereby those who have it become the salt of the earth.

(b) The salt of mortification, which every Christian must have in himself.

(c) The salt of discretion (Jam_3:2).

II. The end of the precept--That ye may know how to answer. Observe, in general, that by speaking well we learn to speak well; and that the soundest knowledge is experimental. He knows not how to answer that practice himself, no matter how many arguments he may have in his head. To answer does not always mean to reply, but sometimes to continue to speak (Mat_11:25).

1. As to answering unbelievers. Notice--

(1) True grace is sure to be opposed; let therefore every Christian expect it, and be prepared for it.

(2) Every Christian ought to answer for the truth wherever and by whomsoever, opposed.

(3) It is not easy to answer well, therefore note the requisities--

(a) Deliberation and understanding of the matter.

(b) Prayer (Pro_16:1; Hab_2:1).

(c) Faith in Gods favour and promise (Mat_10:19; Psa_119:41-42).

(d) Discretion concerning time, place, occasion, persons (Pro_25:11; Pro_26:4; Pro_26:6).

(e) Patience.

(f) Humility.

(g) A good conscience.

2. As to answering believers, observe that--

(1) Christians should propound their doubts one to another.

(2) Strong Christians should help the weak with instruction and arguments (Rom_2:19).

(3) However hard all answers should be gracious, seasonable, and profit able.

(4) Custom in gracious speech breeds, by Gods blessing, an ability to give sound judgment, advice, and resolution of doubts. It is not wit, learning, or authority, that breeds this. (N. Byfield.)

The right use of speech

When we consider the importance of speech, the ease with which we speak, and the pleasure we derive from this faculty, no wonder so much labour has been taken to improve it. Hundreds of rhetoricians have giving rules respecting the art of speaking well. But that is really a Christian grace. Christianity alone lays down the fundamental rules of good speaking, and puts us in the way of doing most good with the talent of speech.

I. The precept shows--

1. The character of Christian converse. It must be gracious.

(1)

Good words flow from grace no less than good deeds. When God gave you a new heart He gave you a new tongue. Words are the pictures of thought, and out of the abundance of the heart the month speaketh. When grace is in the heart means will be employed to forward the work of grace in others (Psa_66:16).

(2) Speech is always to be with grace, not now and then. How many Christians there are whose words at times are all they ought to be, and at others the reverse.

2. Its properties--seasoned with salt.

(1) Salt is an article of food, so our conversation should be morally and in tellectually nutritive.

(3) Salt gives a relish to ordinary food. How helpful may converse be in making the dry monotonies of life and the hard fare of affliction palatable.

(3) Salt preserves, and so should speech preserve the family, neigh bourhood, country. How many a family, society, nation, have been preserved from corruption by the wise counsels of a father, citizen, statesman.

(4) Salt heals (2Ki_2:21), and so a few gracious words of meekness have healed the most serious breaches. A soft answer turneth away wrath.

II. The end and use of the precept--That ye may know, etc. How much wisdom is needed for this. Many a good man has done much mischief for want of prudence here; by ill timed zeal, dogmatism, offensive statement of truth, wrangling discussion. For the better ordering of speech--

1. Consider the end of it. Speech was not given to man for Gods sake. He can tell the meaning of the heart without words; nor for our own sakes--it is unnecessary for the perception of individual wants; but for the benefit of others. Recollect, then, when you open your lips that it should be for the good of those who hear you.

2. Meditate before speaking. If you think twice before you speak once, you will speak twice the better for it.

3. Be moderate in speech. It is evident by the design of providence that the faculty of speech should be used less than most others. We have but one tongue, but two ears, two eyes, etc. Let thy words be few. Let every man be swift to hear, slow to speak. A fool is known by the multitude of words. The weakest minds are often the most garrulous; they unconsciously make up in number of words what they lack in wisdom; whereas the wisest try to say much in few words. There is far the most depth where there is least noise. (T. Watson, B. A.)

Conversation

I. By speech with grace the apostle does not mean what is so often miscalled religious conversation. This is good in fit time and place, and to proper persons. But it is distasteful and injurious when obtruded unseasonably; worthless when it runs into perplexing technicalities; offensive when it degenerates into unmeaning cant; mischievous when it feeds the habit of morbid introspection. But there is a grace which, blending with speech, on all sorts of subjects and occasions, may make the whole intercourse of life religious. Our Saviour at Bethany would not talk with His friends only on God and heaven, but about their earthly concerns and friends; yet there was that in all His words which indicated Him as the Holy One of God. The traits of grace which should mark the conversations of Christians are--

1. Truth. The Christian has, of course, put away lying; yet there are excellent persons who are careless as to exact and literal truth, on whose lips a surmise takes the place of a fact, and who, while they would not for their right hand make a lie for themselves, are not equally scrupulous about lies made by others, or those which grow from tongue to tongue. Yet there is no deviation from truth which may not either do mischief to others, or reflect on him who gives it currency. How few confine themselves to what they know 1 There are so many things outside this limit which give zest to social intercourse; while literal speech is so jejune and dull. Yet speech thus weighed may save from fearful complicity in evil.

2. Sincerity--

(1)

in the expression of opinions. On many subjects on which the clear utterance of all who think soberly would be as efficient in demolishing the wrong and establishing the right as Joshuas trumpet blast, good men pause to listen when they ought to speak, or speak ambiguously so that their words may seem to favour the winning side. Hence public opinion on subjects of prime importance is manufactured by those interested in the wrong. No moral force is so mighty as outspoken Christian opinion. It is a trust, therefore, for the common good, and should be used--

(2) In the expression of feeling. Silence or sincerity should be the alternative. Bad feeling ought not to be uttered, but while it rankles in the heart it ought not to be forced into hypocritical utterance. Let, the artifice which gives truth-like expression to the proper feelings we do not feel be exchanged into the endeavour to suppress in our hearts all we should blush to utter. But every genuine emotion demands and merits unconstrained expression. Admiration, enthusiasm, love of beauty, all kindly sympathies, by natural and hearty utterance gain strength, and bless those who speak and those who hear; while he who keeps right feelings under a perpetual restraint becomes the cold and passionless clod he tries to seem.

3. Kindness.

(1) The tongue is the chief instrument of and hindrance to charity. What is charity without it? It is only the very abject that can enjoy mere alms, and what is coldly or chidingly given starves and chills the soul while it feeds and warms the body: whereas there are words which bless even the poor more than gifts, by imparting inspiration and awakening hope.

(2) In ordinary social life, too, kind speech is demanded beyond all other forms of kindness. More unhappiness is caused through unkind speech than through all else combined. What beneficent agency can be compared with that of him or her in whose ears all scandal lies buried, and whose lips are hollowed for gentle ministries of encouragement and refinement.

(3) It is not enough that we pull up all roots of bitterness from the heart. There is not a little of unkind speech that is not meant to be so. The fibres of human feeling are tremulously sensitive to our unskilled touch.

4. Modesty. In honour preferring one another is a rule for conversation. The opinionativeness which always knows it is right and everybody else wrong; self-assertion, the ambition for effect barely tolerable in genius are disgusting in mediocrity. Mutual instruction and entertainment are the chief uses of conversation, and these ends are defeated when one assumes as his the right to be an oracle.

5. Reverence. When the tone of reverence is low, there is a vicious tendency to introduce sacred things to give raciness to an anecdote, or to point a jest. But when the natural track of conversation leads near the oracles of God, there should always be in our speech that which corresponds to the taking off of the shoes of our feet on holy ground.

II. Speech seasoned with salt, i.e., not insipid, as talk is that is only negatively good.

1. Its importance. It is frequently lack of salt that has brought religious conversation into disrepute. The more grace there is in the words the more salt do they need to make them palatable, and to render them worthy of themes so high. In the intercourse of daily life there is a willingness merely to fill up the time with a continuous flow of words, no matter with how little wit or sense or even freshness. But the Christian should regard the capacity for conversation as a talent to be employed for precious uses. More than anything else it makes home attractive, gives a charm to society, and counteracts, when well employed, the charm of vicious society.

2. Its cultivation. In order to talk well

(1) we must not enter into conversation lazily and listlessly. It is net thus that we engage in other recreations, the best of which are only varied employments.

(2) We need to train ourselves and should keep ourselves abreast of current topics, and so exercise our minds upon them that we may not reproduce the hackneyed commonplaces of the press and street.

(3) We need to read much and well with a view of being conversant with what everybody is ready to talk about, and to have our own speciality from which we can contribute to the common stock of knowledge.

(4) Then as to conversational power there is the widest difference between him who moves ever as in a blind study, and him who goes through life with his eyes and ears wide open. The incidents of a walk through crowded streets or country lanes, the treasured experiences of distant travel, the curious information gleaned from transient fellow-wayfarers, the contents of an old book may add largely to ones materials for pleasant and appetising conversation.

(5) We must throw ourselves unreservedly into social intercourse instead of keeping up our own insulated trains of thought, listening by snatches, and answering at haphazard. If we want to meditate let it be in solitude. If we talk, that is our work for the time being, and let us put our best into it. If the theme be grave, let it have our ripest thoughts in well-weighted utterance; if gay, let us contribute what we can of mirth.

III. But with the salt never forget the grace. Not mere amusement is the Christians aim, but edification, i.e., building up the social edifice with its substantial foundation, frame, and walls of solid principle, with its firm fretwork and tracery that shall lack no element of beauty. There are occasions on which he must speak directly in defence of the truth and plead his blasters cause, and sometimes deal out rebuke. But there are more numerous occasions when, with a heart always loyal, he can serve the cause of virtue much more efficiently by talking on common subjects in a Christian way, and by dropping unostentatiously, ever and anon, a word in season that may be a seed-thought for a spiritual harvest. (A. P. Peabody, D. D.)

Christs truth in relation to our daily conversation

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

1. On account of their number. Great part of human life is passed in talking. How many millions of words are uttered in the course of a long human life.

2. On account of their consequences. There are many things which are very easy to do, but the effects of which will last for ages. It is easy to sow an acorn, it is soon done; but the growth of the acorn is not soon done; it becomes an oak, which will defy the tempests of a thousand years. The conflagration of Chicago was very soon done.

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.

1. The cure for vain speech. St. James says, Be ye swift to hear, slow to speak.

2. The source of gracious speech.

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

V. Our conversation being thus seasoned, we shall know how we ought to answer every man. (R. Abercrombie, M. A.)

Speech seasoned with salt

That does not mean the Attic salt of wit. There is nothing more wearisome than the talk of men who are always trying to be piquant and brilliant. Such speech is like a pillar of salt, it sparkles, but is cold, and has points that wound, and it tastes bitter. That is not what Paul recommends.

I. Salt was used in sacrifice. Let the sacrificial salt be applied to all our words, i.e., let all we say be offered to God, a sacrifice of praise to God continually.

II. Salt preserves. Put into your speech what will keep it from rotting. Let no corrupt communication proceed out of your mouth. Frivolous talk, dreary gossip, ill-natured, idle, to say nothing of foul and wicked words, will be silenced when your speech is seasoned with salt.

III. Salt gives savour to food. Do not deal in insipid generalities, but suit your words to your hearers, that ye may know, etc. Speech that fits close to the characteristics and wants of the people to whom it is spoken is sure to be interesting, but that which does not will for them be insipid. Commonplaces that hit full against the hearer will be no commonplaces to him, and the most brilliant words that do not meet his minds or needs will to him be tasteless as the white of an egg. Individual peculiarities, then, must determine the wise way of approach to each man, and there will be a wide variety of methods. Pauls language to the wild hill tribes of Lycaonia was not the same as to the cultivated, curious crowd on Mars Hill, and his sermons in the synagogues have a different tone from his reasonings before Felix.

IV. Salt has to re rubbed in if it is to do any good. Preaching to a congregation has its own place and value; but private and personal talk, honestly and wisely done, will effect more than the most eloquent preaching. Better to drill the seeds, dropping them one by one into the little pits made for their reception, than to sow them broadcast. (A. Maclaren, D. D.)

Seasoning a letter

I have read of a lady who, writing to a young man in the navy, thought, Shall I close this as anybody would, or shall I say a word for my Master? and, lifting up her heart for a moment, she wrote, telling him that his constant change of scene and place was an apt illustration of the Word, Here we have no continuing city, and asked if he could say, I seek one to come. Trembling she folded it, and sent it off. Back came the answer: Thank you so much for those kind words. I am an orphan, and no one has spoken to me like that since my mother died, long years ago. The arrow, shot at venture, hit home, and the young man shortly after rejoiced in the fulness of the blessing of the gospel of peace.

A word spoken in season

A clergyman sailing up the Hudson River in a sloop, some forty years since, was pained by the profaneness of a young man. Seeking a favourable opportunity, he told him he had wounded his feelings by speaking against his best friend--the Saviour. The young man showed no relentings, and at one of the landings left the boat. Seven years after, as this clergyman went to the General Assembly at Philadelphia, a young minister accosted him, saying he thought he remembered his countenance, and asked him if he was not on board a sloop on the Hudson River, seven years before, with a profane young man. I, said he, am that young man. After I left the sloop I thought I had injured both you and your Saviour. I was led to Him for mercy, and I felt that I must preach His love to others. I am now in the ministry, and have come as a representative to this Assembly. (British Workman.)

Salt

Do not mistake vinegar for oil, or pepper for salt. Seasoned with salt. Let it be tasteful and savoury. I read, quite lately, a most striking incident, showing the tower of grace seasoned with salt in speaking a timely word to one that was without. An officer in your army was led to help a lady who was an earnest worker among soldiers. One evening, after helping at a soldiers tea, he came to her, evidently much excited, and said, I have almost made up my mind that I will never come here again. She expressed, of course, her regret, and asked what had happened. Oh, So-and-so has been at me about coming here as I do, and being such a card-player as I am. But I cant give up my cards; that I shall never do. Oh, said the lady, I am sorry that you have been spoken to in that way. You cant give up your cards. I should never ask you to do that. Why, it is all you have got. You must have something. Well, that was grace seasoned with salt, for it brought him to himself. He saw that if that card-playing was taken from him he had nothing left; and he had no rest until the love of Jesus had delivered him from the love of the world. (A. Monod, D. D.)

A turn in the talk

I shall never forget the way a thirsty individual once begged of me on Clapham Common. I saw him with a very large truck in which he was carrying a very small parcel, and I wondered why he had not put the parcel in his pocket and left the machine at home. I said, It looks odd to see so large a truck for so small a load. He stopped, and, looking me seriously in the face, he said, Yes, sir, it is a very odd thing; but do you know I have met with an odder thing than that this very day. I have been about working and sweating all this ere blessed day, and till now I havent met a single gentleman that looked as if hed give me a pint of beer till I saw you. I considered that turn in the conversation very neatly managed; and we, with a far better subject upon our minds, ought to be equally able to introduce the topic on which our heart is set. There was an ease in the mans manner which I envied, for I did not find it quite so simple a matter to introduce my own topic to his notice; yet if I had been thinking as much about how I could do him good as he had upon how to obtain a drink, I feel sure I should have succeeded in reaching my point. (C. H. Spurgeon.)

Wise words spoken in reason

Travelling by diligence from Geneva to Dole with a Roman Catholic, I said to him, simply, I should like to speak to you about your soul, but I dont know how to go about it. Well, sir, go on, said the man, heartily. I continued, or rather we continued, and, on leaving him, I had the happiness of hearing him thank God for having made some one speak to him of salvation, and he begged me to send him a Bible. In general, I have found that if one commences a conversation of this kind with kindness and politeness, one will be always listened to. This is, besides, the only way to succeed. (C. Malan.)

Religion in conversation

What awakened you? said a Christian minister on one occasion to a young friend. It was what you said to me one evening coming out of the lecture-room. As you took me by the hand, you said, Mary, one thing is needful. You said nothing else, and passed on; but I could not forget it. It was a word spoken in the Spirit, and the Lord accompanied it with saving power. The sculptor, Bacon, being an earnest Christian, used to seek opportunities of introducing religion into his conversation. On one of these occasions, the lady he addressed, said, As to that, my religion is to fear God, and keep His commandments; so we will talk no more on such matters. Bacon replied, But, madam, you will recollect it is said, they that feared the Lord spake often one to another. (J. F. B. Tinling.)

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

4:6 attractive (literally seasoned with salt): Salt is both a seasoning and a preservative (see Matt 5:13). Paul might be encouraging Christians to speak to unbelievers in words that are well chosen and winsome. The rabbis occasionally referred to wisdom as salt, so Paul might also be exhorting Christians to speak wisely.

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

Col 4:6. Πάντοτε, always) Supply ἤτω, let it be.—ἐν χάριτι) joined with spiritual grace, Eph 4:29.—ἅλατι) with the salt of wisdom.[Lest there should be anything corrupt and tainted under it.—V. g.]—εἰδέναι) [by your knowing how]. The infinitive used as an ablative case.

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

Col 4:6 . ἐν χάριτι : probably “gracious,” “pleasant” is the meaning; by the sweetness and courtesy of their conversation they are to impress favourably the heathen. Some (most recently Haupt) think Divine grace is meant, but this does not suit ἅλατι so well. ἅλατι ἠρτυμένος . In classical writers “salt” expressed the wit with which conversation was flavoured. Here wisdom is probably meant on account of εἰδέναι . There may be the secondary meaning of wholesome, derived from the function of salt to preserve from corruption. εἰδέναι : “so as to know”. πῶς κ . τ . λ .: they must strive to cultivate the gift of pleasant and wise conversation, so that they may be able to speak appropriately to each individual (with his peculiar needs) with whom they come in contact.

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

Our speech and talk must be applied to the profit of the hearers.

Framed to the profit of your neighbor.

Against this is set filthy communication, as Eph. 4:29.

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

with grace--Greek, "IN grace" as its element (Col 3:16; Eph 4:29). Contrast the case of those "of the world" who "therefore speak of the world" (Jo1 4:5). Even the smallest leaf of the believer should be full of the sap of the Holy Spirit (Jer 17:7-8). His conversation should be cheerful without levity, serious without gloom. Compare Luk 4:22; Joh 7:46, as to Jesus' speech.

seasoned with salt--that is, the savor of fresh and lively spiritual wisdom and earnestness, excluding all "corrupt communication," and also tasteless insipidity (Mat 5:13; Mar 9:50; Eph 4:29). Compare all the sacrifices seasoned with salt (Lev 2:13). Not far from Colosse, in Phrygia, there was a salt lake, which gives to the image here the more appropriateness.

how ye ought to answer every man-- (Pe1 3:15).

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 6. Let your speech be alway with grace, seasoned with salt] Let it be such as has a tendency to oppose and preserve from the corruption of sin. The rabbins say: "He who, in prayer, omits any word, should begin again at the beginning; for he who does not is like boiled pottage, in which there is no salt." Berachoth, fol. 34, 1. Let all your conversation be such as may tend to exemplify and recommend Christianity; let it not only be holy, but wise, gracious, and intelligent. A harsh method of proposing or defending the doctrines of Christianity only serves to repel men from those doctrines, and from the way of salvation. Salt, from its use in preserving food from corruption, and rendering it both savoury and wholesome, has always been made the emblem of wisdom. The word has been also used to express in composition or conversation what is terse, comprehensive, useful, elegant, and impressive. The term Attic salt has been used to express some of the principal beauties of the Greek tongue; of such beauties the Gospel of Christ has an endless store. See Clarke on Mt 5:13, and "Mr 9:50".

How ye ought to answer every man.] That your discourse may be so judiciously managed, that ye may discern how to treat the prejudices and meet the objections both of Jews and Gentiles.

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

6. Your speech. He requires suavity of speech, such as may allure the hearers by its profitableness, for he does not merely condemn communications that are openly wicked or impious, but also such as are worthless and idle. Hence he would have them seasoned with salt. Profane men have their seasonings of discourse, but he does not speak of them; nay more, as witticisms are insinuating, and for the most part procure favor, he indirectly prohibits believers from the practice and familiar use of them. For he reckons as tasteless everything that does not edify. The term grace is employed in the same sense, so as to be opposed to talkativeness, taunts, and all sorts of trifles which are either injurious or vain.

That ye may know how. The man who has accustomed himself to caution in his communications will not fall into many absurdities, into which talkative and prating persons fall into from time to time, but, by constant practice, will acquire for himself expertness in making proper and suitable replies; as, on the other hand, it must necessarily happen, that silly talkers expose themselves to derision whenever they are interrogated as to anything; and in this they pay the just punishment of their silly talkativeness. Nor does he merely say what, but also how, and not to all indiscriminately, but to every one. For this is not the least important part of prudence — to have due regard to individuals.

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.

(6) Seasoned with salt.—It seems impossible not to trace here a reference to our Lord’s words in Mar_9:50, “Salt is good: but if the salt have lost his saltness, wherewith will ye season it? Have salt in yourselves.” There the salt is spoken of as the preservative from corruption, and the warning against “corrupt” words in Eph_4:29 has been thought to point in the same direction. But the context appears certainly to suggest that the use of the salt is to teach “how to answer every man,” and that this answer (like the “reason,” or defence, of 1Pe_3:15) is to be given to “those without.” Probably, therefore, the “seasoning with salt” is to provide against insipidity (thus according to some extent with the classic usage of the word). Their speech is to be primarily “with grace,” kindled by the true life of Christian grace in it; secondarily, however, it is to have good sense and point, so as to be effective for the inquirer or against the scoffer.

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

6. your speech] Talking, discourse. The precept here may well be applied to the Christian’s whole use of the tongue (see Eph_4:29). But the context gives it a special reference, surely, to his discourse about the Gospel with those “without.”

alway] Observe the characteristic absoluteness of the Christian precept.

with grace] Lit., in grace. See above, on Col_3:16. Lightfoot explains, “with acceptance, pleasingness”; and quotes from the Greek of Psalms 44 :(Heb. and Eng. 45)2; Sir_21:16. But would not this be a unique, and so unlikely, use of the word in St Paul?

seasoned with salt] which they were (Mar_9:50) to “have in themselves.” The reference of the metaphor is fixed by the practical parallel, Eph_4:29; “corrupt, decayed, discourse.” The “salt” is the power of Christ’s grace, banishing all impurity of motive, and all uncleanness of allusion, and at the same time giving the pleasant “savour” of sound and nourishing “food for thought.”—The classics, Latin and (less commonly) Greek, use the “salt” of speech as a metaphor; but almost always in the sense of wit, pleasantry, often of the very kind censured Eph_5:4. Seneca speaks of “poisoned salt,” venenati sales, meaning malicious jests.—“Seasoned &c.” here is constructed in the Greek with “speech.”

that you may know] As those will who, in the grace of God, remember this sound rule of discourse.

to answer every man] “who asketh you a reason of the hope that is in you” (1Pe_3:15), in whatever spirit. The thought is, surely, not so much of cleverly adjusted repartee, as of the clear, kindly candour and good sense which would so state the truth of Christ, in the “answer,” as to meet any and every questioner with conciliation.

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.

Let your speech be always with grace,.... "In grace, or concerning grace": let grace be the subject matter of your speech and conversation. When saints meet together they should converse with each other about the work of grace upon their souls, how it was begun, and how it has been carried on, and in what case it now is; they should talk of the great things and wonders of grace, which God has done for them, which would be both comfortable and edifying to them, and make for the glory of the grace of God; and also, they should confer together about the doctrines of grace, and so instruct, establish, and build up one another in them; and at least their conversation should always turn on things graceful and acceptable, such as may minister grace unto the hearer, and be useful and edifying; wherefore all obscene words, unchaste expressions, filthiness, foolish talking, and jesting, ought not to be used. Or this may regard the manner of the speech, and language of the saints; it should be in the exercise of grace; it should be in truth, faithfulness, and sincerity, without lying, dissimulation, and flattery; it should be in consistence with the grace of love, therefore evil should not be spoken one of another; nor should there be whisperings, backbitings, or anything said that is injurious to the character, credit, and reputation of another; for this is contrary to love, and so not with grace: and whatever is said should be spoken in the fear of God; the reason why so many evil things proceed out of the mouths of men is, because the fear of God is not before their eyes. Moreover, the speech of the saints ought to be in a graceful way, with a cheerful and pleasant countenance, in an affable and courteous manner, and not after a morose, churlish, and ill natured fashion: and this should be "alway" the case; not that they should be always talking, for there is a time to keep silence, as well as a time to speak; but the sense is, that when they do speak, it should be both graceful things, and in a graceful manner; so that there is never any room and place for vain discourse, unprofitable talk, and idle words, which must all be accounted for in the day of judgment.

Seasoned with salt. The Syriac version adds, "as" and reads it, "as if it was seasoned with salt": grace being that to speech, as salt is to meat; as salt makes meat savoury and agreeable to the palate, so grace, prudence, and holiness, which may be meant by salt, see Mar 9:50, make discourse savoury, pleasant, and acceptable to a spiritual man, who savours the things that be of God, as all such things are that relate to the grace of God, the work or doctrines of it; and as salt preserves flesh from putrefaction and corruption, so when grace goes along with speech, it makes it pure and incorrupt, sound speech which cannot be condemned: and the apostle's view is, in this exhortation, that nothing unsavoury and corrupt proceed out of the mouths of believers; see Eph 4:29,

that ye may know how ye ought to answer every man. The Syriac and Arabic versions render it, "and know ye how", &c. and make it to be a fresh exhortation to the saints to be concerned for such a share of spiritual knowledge, that they may be able to give a proper and pertinent answer, with meekness and fear, to such as shall ask a reason of the hope that is in them; and to make suitable returns to persons according to their age, sex, capacities, and circumstances; for everyone is not to be answered alike, nor the same man under different circumstances; a fool is sometimes to be answered according to his folly, and sometimes not; and this seems to be a better reading than ours, which makes this to be the end of gracious, savoury, and incorrupt speech; whereas knowledge is not acquired by speaking, but ought to go before it; though indeed a person that uses himself to speaking with prudence, purity, and grace, is at all times ready to give an agreeable answer, in a graceful and acceptable manner, to everyone.

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

6 Let your speech be alway with grace, seasoned with salt, that ye may know how ye ought to answer every man.

Ver. 6. Seasoned with salt] Of mortification and discretion: even our common communication must be so seasoned; as we powder most those meats that be most apt to putrefy, and as upon our uncomely parts we put the more comeliness.

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.

Let your speech - Your conversation. In the previous verse the apostle had given a general direction that our conduct toward those who are not professing Christians should be wise and prudent; he here gives a particular direction in regard to our conversation.

Be alway with grace - Imbued with the spirit of religion. It should be such as religion is fitted to produce; such as to show that the grace of God is in our hearts. Bloomfield supposes that this means “courteous and agreeable, not morose and melancholy.” But though this may be included, and though the rule here laid down would lead to that, it cannot be all that is intended. It rather means that our conversation should be such as to show that we are governed by the principles of religion, and that there is unfeigned piety in the heart. This will indeed make us mild, courteous, agreeable, and urbane in our conversation; but it will do more than this. It will imbue our discourse with the spirit of religion, so as to show that the soul is under the influence of love to the Redeemer.

Seasoned with salt - Salt, among the Greeks, was the emblem of wit. Here the meaning seems to be, that our conversation should be seasoned with piety or grace in a way similar to that in which we employ salt in our food. It makes it wholesome and palatable. So with our conversation. If it be not imbued with the spirit of piety, it is flat, insipid, unprofitable, injurious. The spirit of piety will make it what it should be - useful, agreeable, beneficial to mankind. This does not mean that our conversation is to be always, strictly speaking, religious - wherever we may be - any more than our food should be mere salt; but it means that, whatever be the topic, the spirit of piety should be diffused through it - as the salt in our food should properly season it all - whatever the article of food may be.

That ye may know how ye ought to answer every man - Be imbued with the spirit of piety, that you may not utter any thing that would be rash and foolish, but be prepared to answer anyone who may question you about your religion in a way that will show that you understand its nature, and that will tend to edification. This remark may be extended further. It may be understood as meaning also, “be imbued with the spirit of religion, and you will be able to answer any man appropriately on any subject. If he asks you about the evidence or the nature of religion, you will be able to reply to him. If he converses with you on the common topics of the day, you will be able to answer him in a mild, kind, affable spirit. If he asks you of things of which you are ignorant; if he introduces some topic of science with which you are not acquainted, you will not be ashamed to confess your ignorance, and to seek instruction. If he addresses you in a haughty, insolent, and overbearing manner, you will be able to repress the risings of your temper, and to answer him with gentleness and kindness; compare Luk 2:46.

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

Let your speech be alway with grace: because discourse is the tenderest part of our converse with men, especially those without, and ought to be managed with the greatest circumspection, upon occasions in every fit season, in imitation of Christ, who entertained those that did converse with him with gracious words, Luk 4:22, you should endeavour so to speak when called, that the hearers may conceive your discourse doth proceed from a gracious spirit, or grace in the heart, Col 3:16, teaching your mouth, Pro 15:23,24, with meekness of wisdom, Jam 3:13, using knowledge aright, Pro 15:2, being in its tendency gracious, Ecc 10:12; not ungrateful, (as tinctured with gall or venom), but ministering grace to the hearers, Eph 4:29.

Seasoned with salt; even as meat duly powdered with salt {Mat 5:13} becomes acceptable to the discerning palate, so to the ear that trieth speech, fitly spoken words {Pro 25:11} are of a grateful savour, cleansed from corruption, Job 33:3; Mar 9:50.

That ye may know how ye ought to answer every man; to this purpose chiefly in the main points of Christianity, that in a gospel becoming manner, you may be able to give a reason of the hope that is in you (to those that ask you) with meekness and fear, Mat 7:6; 1Pe 3:15, courteousness and sincerity, Eph 4:25, free from those evils of speech he had before enjoined them in this Epistle to put away, Col 3:8.

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

6. With grace—In grace, as its element or dress. Our conversation should be in a religious spirit, of course, but calculated to win favour as well.

Seasoned with salt—Not pointless and profitless, but penetrative and purifying, through the presence of the Spirit, whose action salt symbolizes. Thus an earnest, wide-awake Christian might always be ready to make an appropriate answer to any inquiry or objection to the gospel from a non-Christian with whom he might be conversing.

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

(Let) your speech (literally, word) (be) always with grace, seasoned with salt (Eph_4:29, 31 5:3, 4; Tit_2:8; Mat_12:34-37; Luk_4:22; Psa_45:2) "Word" (logov) has its common acceptation, as in Col_3:17 Col_2:23; 2Ti_2:17; (riti) Jam_3:2. "With grace" (ejn ca) gives the pervading element of Christian speech; as "in wisdom," of Christian behaviour (ver. 5). "Grace," here without the article, is not, as in Col_3:16, where the article should probably be read, "the (Divine) grace," but a property of speech itself, "gracefulness" the kindly, winning pleasantness which makes the talk of a good and thoughtful man attractive: comp. Psa_45:2 (44:3, LXX); Ecc_10:12 (LXX); RAPC Sir 21:16. "Salt" is the "wholesome point and pertinency" (Ellicott) seasoning conversation, while grace sweetens it. The clause which follows indicates that "salt" denotes here, as commonly in Greek (instance the phrase, "Attic salt"), an intellectual rather than a moral quality of speech. In Eph_4:29 the connection is different, and the application more general. (comp. Mat_5:13; Mar_9:49, 50) That you may know how you ought to answer each one (ver. 4; 1Pe_3:15; Php_1:27, 28; 2Th_2:17) The Colossians were to pray for the apostle that he might "speak the mystery of Christ... as he ought to speak;" and he bids them seek for themselves the same gift of parrhsia, liberty of speech and readiness to "every good word." For their faith was assailed by persuasive sophistry (Col_2:4, Col_2:8, Col_2:23) and by brew-beating dogmatism. (Col_2:16, Col_2:18, Col_2:20, Col_2:21) They were, like St. Paul, "set for the defence of the gospel," placed in the van of the conflict against heresy. They needed, therefore, "to have all their wits about them," so as to be able, as occasion required, to make answer to each of their opponents and questioners, that they might "contend" wisely as well as "earnestly for the faith." 1Pe_3:15 is a commentary on this verse: the parallelism is the closer because that Epistle was addressed to Churches in Asia Minor, where the debates out of which Gnosticism arose were beginning to be rife; and because, likewise, "the hope that was in them" was a chief object of the attack made on the Colossian believers. (Col_1:5, Col_1:23, 27 2:18 3:15)

With this exhortation the Christian teaching of the Epistle is concluded. In its third and practical part (Col_3:1-25; Col_4:1-6) the apostle has built up, on the foundation of the doctrine laid down in the first chapter, and in place of the attractive but false and pernicious system denounced in the second, a lofty and complete ideal of the Christian life. He has led us from the contemplation of its "life of life" in the innermost mystery of union with Christ and of its glorious destiny in him, (Col_3:1-4) through the soul"s interior death-struggle with its old corruptions (vers. 5-11) and its investment with the graces of its new life (vers. 12-15), to the expression and outward acting of that life in the mutual edification of the Church (vers. 16, 17), in the obedience and devotion of the family circle, (ver. 18 Col_4:1) in constant prayerfulness and sympathy with the ministers and suffering witnesses of Christ (vers. 2-4), and, lastly, in such converse with men of the world, and in the midst of the distracting debate by which faith is assailed, as shall fittingly commend the Christian cause.

The importance of seasonable speech.

your speech be always with grace, seasoned with salt, that ye may know how to answer each one." The conversation of believers is to have reference to "those without" as well as their personal behaviour.

I THE NATURE OF SEASONABLE SPEECH.

1. It is to be always with grace.

(1) It is to spring out of some grace of God in the heart, such as knowledge, joy, love, fear; to be seasoned with the recollection of God"s grace to us in Christ; (Psa_40:11) and to minister grace to the hearers. (Eph_4:29)

2. It is to consist of gracious words.

(1) Not words of railing, or blasphemy, or corruption;

(2) but words that are

(a) seasonable, (Pro_15:23)

(b) wholesome, (Eph_4:29)

(c) kindly, (Pro_31:26)

(d) hopeful

1. The conversation of believers is to be uniformly with grace. The precept is always in force. Much depends upon the continuity of a gracious habit of talk. It is to be exercised in all places, at all times, yet with due regard to what is seasonable or timely.

2. It is to be seasoned with salt. It is not to be insipid and without point, so as to be incapable of edifying man"s spirit. It must have penetrative force, either for the purpose of directing the inquirer or answering the scoffer. "The tongue of the wise is as choice silver;" "The heart of the wise teacheth his mouth, and addeth learning to his lips". (Pro_10:20 Pro_16:23) Our Lord said," Every one must be salted with fire, every sacrifice must be salted with salt". (Mar_9:49) The person is salted first; the salt is found in his words and deeds afterwards.

II THE END OF SEASONABLE SPEECH. "That ye may know how to answer each one." This implies:

1. That the truth will be spoken against.

(1) It is the heritage of the sect everywhere spoken against". (Act_28:22)

(2) It is hard for carnally minded men to understand it, and therefore they gainsay it.

(3) There are men who "hold down the truth in unrighteousness". (Rom_1:18)

2. That believers are to learn how to give a right answer to objectors. We are to "give a reason of the hope that is in us with meekness and fear". (1Pe_3:15) It must be done

(1) prayerfully; for "the answer of the tongue," as well as "the preparation of the heart," "is from the Lord". (Pro_16:1)

(2) With faith in God"s promise and hope (Psa_119:42; Mat_10:19)

(3) With a good conscience. (1Pe_3:16) Thus objectors will be put to shame who "falsely accuse our good conversation in Christ.

(4) With a due consideration for the circumstances of each objector, whether he be sincere or insincere, ignorant or malicious. We are "to answer each one" according to the necessities of each case. T.C. (Pro_25:11 Pro_26:4, Pro_26:6)

Salt.

Our speech is to be "seasoned with salt." The context shows that this advice is given especially in regard to the conversation of Christian people with men of the world. It is part of the "wisdom towards them that are without." Instead of offensive fault finding, haughty self assertion, or morose indifference, our speech is to be courteous grace;" and pleasant Salt stands for wit in Greek references to it as seasoning speech. But with St. Paul it seems rather to mean a pleasant, kindly, interesting characteristic of speech.

I SPEECH SHOULD BE COURTEOUS. "Be courteous" is advice that comes to us from the sturdy fisherman. (1Pe_3:8) If we cannot agree with another there is no reason why we should treat him unkindly. If we must even oppose him, still we can do it with consideration and gentleness of manner. In general intercourse it is well that an affability of behaviour should characterize the Christian. How courteous Christ was with all classes! St. Paul is a model of the true Christian gentleman. The essence of courtesy is sympathy for others in small things. It is hollow if we manifest hostility or selfishness in large things. The courtesy of a Chesterfield has a flavour of hypocrisy about it because it is based on selfishness. Still, if we are sympathetic in serious matters we may be much misunderstood, and we may really give much pain by a needless brusqueness of manner.

II SPEECH SHOULD BE INTERESTING. Salt is seasoning. It gives pungency. Something similar should be found in our conversation. Dulness is an offence. It is an infliction of intolerable weariness on the listener. On the part of the speaker it shows either want of interest in his subject (in which case he should let it alone), or want of interest in his hearer (which is a direct result of lack of sympathy). Moreover, the Christian is called to be frequently bearing testimony for his Master. He weakens that testimony by giving it in an uninteresting manner, lie should study his words. But, better than that, he should have his theme so much at heart as to speak with the eloquence of enthusiasm.

III SPEECH SHOULD BE PURE. Salt is antiseptic. The Christian should not only avoid unwholesome topics and styles of speech; he should bring into conversation a positive, purifying influence. This does not mean that he should be always quoting texts and set religious phrases, or always dragging in religious subjects out of place and season. He degrades them, provokes his hearers, and stultifies himself by so doing. But he should seek to elevate the tone of conversation, to guide it from unworthy subjects and to infuse into it a pure tone. There are Christ-like men whose very presence in a room seems to rebuke evil talk and to breathe a higher atmosphere into the conversation. How purifying was the conversation of Christ! 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.

Let your speech be always with grace - Seasoned with the grace of God, as flesh is with salt.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

grace

Grace (imparted). 2Th 1:12; Rom 6:1; 2Pe 3:18.

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

Direction is here given to all Christians for the right government of the tongue, and well ordering of the speech, that it be not corrupt and rotten, filthy or frothy, vain and unprofitable, but mild and courteous, savoury and gracious, wise and discreet.

Note here, 1. That we are not left at random in our ordinary discourse, to let our tongue run riot and talk what we please, without any regard to the edification of others.

Note, 2. That there ought to be both a gracefulness and grace in our speech, some savour of piety, someting that may testify there is grace wrought in ourselves, and tends to the working of grace in others.

Note, 3. That our speech may be thus savoury at all times, it must be seasoned with salt.

1. With the salt of truth: There must be an agreement betwixt the thing and our words, without falsehood; and an agreement betwixt our tongue and our hearts, without dissimulation.

2. With the salt of wisdom and prudence; this will teach us the time when, the manner how, and the measure how much to speak; those words must needs be unsavoury, that have neither truth nor prudence in them.

The people wondered of old at the gracious words which came our of Christ’s mouth; and we may justly wonder at the graceless words which come out of the mouths of many that are called Christians.

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

6. Let your speech be always with grace. Use courteous speech, calculated to attract rather than to repel. Seasoned with salt. Food without seasoning is insipid. Let the speech be so seasoned by “grace” that it will not be rejected with aversion. That ye may know how, etc. So that your answer to every man may be such as the case requires. The idea is to always say what is pertinent and best for the occasion.

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.

6. ὁ λόγος ὑμῶν. A subdivision of the general attitude to be taken towards unbelievers (Col 4:5).

πάντοτε ἐν χάριτι. χάρις when connected with λόγος (cf. Ecc 10:12), and especially when also connected with ἅλς, would suggest to an ordinary Greek reader “pleasingness.” But to St Paul (who never, as it seems, uses it merely in that sense; on Col 3:16 see there) χάρις much rather suggested “grace.” Hence it is probable that St Paul here intended his Christian readers to understand his words to mean “Let your speech be always with grace,” clothed in that Divine gift of spiritual power effective for yourself and others. Cf. J. A. R. on || Eph 4:29.

ἅλατι ἠρτυμένος. Your speech must not be insipid, but pungent, agreeable to the taste of men in their right mind (Job 6:6), and therefore useful. On the form ἅλας see Blass, Gram. § 8. 6.

εἰδέναι. The aim (cf. λαλῆσαι, Col 4:3), or more probably the result, of speaking ἐν χάριτι always.

πῶς. τί would have indicated the matter only, πῶς includes matter, form and manner.

δεῖ. Weaker than in Col 4:4. Yet moral fitness is really moral necessity.

ὑμᾶς ἑνὶ ἑκάστῳ ἀποκρίνεσθαι. ἀποκρίνομαι here only in the Pauline Epistles. For the thought of the whole verse cf. 1Pe 3:15.

Chrys. (408 A) well says, εἰ γὰρ ἰατρὸς οὐχ ὁμοίως πᾶσι χρήσεται τοῖς σώμασι, πολλῷ μᾶλλον διδάσκαλος.

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.

6.] Exhortations as to their behaviour in the world.

6.] Let your speech (πρὸς τοὺς ἔξω still) be always in (as its characteristic element) grace (i.e. gracious, and winning favour: cf. Luk 4:22), seasoned with salt (not insipid and void of point, which can do no man any good: we must not forget that both these words have their spiritual meaning: χάρις, so common an one as to have almost passed out of its ordinary acceptation into that other,—the grace which is conferred on us from above, and which our words and actions should reflect:—and ἅλας, as used by our Saviour in reff. (see note on Mark), as symbolizing the unction, freshness, and vital briskness which characterizes the Spirit’s presence and work in a man. So that we must beware here of supposing that mere Attic ‘sales’ are meant, or any vivacity of outward expression only, and keep in mind the Christian import. Of the Commentators, Thdrt. comes the nearest,—πνευματικῇ συνέσει κοσμεῖσθε. There seems to be no allusion here to the conservative power of salt: the matter in hand at present is not avoiding corrupt conversation. Still less does the meaning of wit belong to this place. A local allusion is just possible: Herod. vii. 30 says of Xerxes, Ἄναυα δὲ καλεομένην Φρυγῶν πόλιν παραμειβόμενος, καὶ λίμνην ἐκ τῆς ἅλες γίνονται, ἀπίκετο ἐς Κολοσσάς, πόλιν μεγάλην Φρυγίης).

εἰδέναι] to know—i.e. so that you may know: see ref., “loosely appended infin., expressive of consequence,” as Ellicott. See Winer, edn. 6, § 41. 1. Cf. 1Pe 3:15, which however is but one side of that readiness which is here recommended.

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

Seasoned with salt [αλατι ηρτυμενος] . Both words only here in Paul. The metaphor is from the office of salt in rendering palatable. Both in Greek and Latin authors, salt was used to express the pungency and wittiness of speech. Horace speaks of having praised a poet for rubbing the city with abundant salt, i e., for having wittily satirized certain parties so as to make them smart as if rubbed with salt, and so as to excite the laughter of those who are not hit (" Satires, "1 10, 3). Lightfoot gives some interesting citations from Plutarch, in which, as here, grace and salt are combined. Thus :" The many call salt caritav graces, because, mingled with most things, it makes them agreeable and pleasant to the taste. " Seasoned is, literally, prepared. It is not likely that the fact has any connection with this expression, but it is interesting to recall Herodotus' story of a salt lake in the neighborhood of Colossae, which has been identified, and which still supplies the whole surrounding country with salt (vii. 30). The exhortation to well - seasoned and becoming speech is expanded in Eph 4:29; Eph 5:4, in a warning against corrupt communication.

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

6. ἐν χάριτι] ‘with grace, favour’, i.e. ‘acceptableness’, ‘pleasingness’; comp. Eccles. x. 12 λόγοι στόματος σοφοῦ χάρις, Ps. xliv (xlv). 3 ἐξεχύθη χάρις ἐν χέιλεσί σου, Eccles. xxi. 16 ἐπὶ χέιλους συνετοῦ ἑυρεθήσεται χάρις. In classical writers χάρις λόγων is a still more common connexion; e.g. Demosth. c. Phil. i. 38, Dionys. Hal. de Lys. §§ 10, 11, Plut. Vit. Mar. 44.

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.