Homily 11 — Colossians 4, verses 5 to 11

“Walk in wisdom toward those outside, redeeming the time. Let your speech always be with grace, seasoned with salt, so that you may know how you ought to answer each one.” [a]

What Christ said to his disciples, Paul now advises as well. And what did Christ say? “Look, I am sending you out as sheep in the midst of wolves; so be wise as serpents and harmless as doves” (Matthew 10, verse 16). That is, be on your guard, and give them no handle against you. That is why he adds “toward those outside”: so that we may know that we do not need as much caution toward our own members as toward those outside. For where there are brothers and sisters, there is plenty of allowance and kindness. Caution is needed even here, of course, but much more outside; for it is not the same thing to be among enemies and opponents as to be among friends.

Then, because he had alarmed them, see how he encourages them again. “Redeeming the time,” he says: that is, the present time is short. Now he said this not because he wanted them to be crafty, or hypocrites — for that is no part of wisdom, but of senselessness. What, then? In matters where they do you no harm, he means, give them no handle against you. As he also says when writing to the Romans, “Pay to all what is due them: tribute to whom tribute is due, customs to whom customs, honor to whom honor” (Romans 13, verse 7).

Let your war be over the preaching alone, he says; let this war have no other cause. For if they become our enemies for other reasons besides, we will have no reward, they will become worse, and they will seem to have a just complaint against us — if, for instance, we do not pay the tribute, if we do not give the honors that are due, if we are not humble. Do you not see how deferential Paul is, where it was not likely to harm the preaching? Listen to him saying to Agrippa, “I consider myself fortunate that I am to make my defense today before you, especially because I know you to be an expert in all the customs and questions that are among the Jews” (Acts 26, verses 2 and 3). But if he had thought it his duty to insult the ruler, he would have spoiled everything.

Listen, too, to how gently blessed Peter and those with him answer the Jews: “We must obey God rather than men” (Acts 5, verse 29). And yet men who had given up their own lives could have insulted them and done anything whatever. But they had not given up their lives in order to win empty glory — for that course would have been empty glory — but in order to preach and to say everything with boldness. That other course shows a lack of moderation.

“Let your speech always be with grace, seasoned with salt”: that is, so that this graciousness does not slide into careless laxity. For it is possible to be merely agreeable; it is also possible to be agreeable with fitting dignity. “So that you may know how you ought to answer each one.” So one should not talk the same way to everyone — to the Greeks, I mean, and to our brothers and sisters. By no means; that would be the very height of senselessness. [b]

Verse 7: “All my affairs Tychicus will make known to you, the beloved brother and faithful servant and fellow servant in the Lord.”

Wonderful! How great is Paul’s wisdom! Notice that he does not put everything into his letters, only what is necessary and urgent. First, he did not want to draw them out to great length. Second, he wanted to make his messenger more respected, by giving him something to report as well. Third, he was showing his own affection for him, for otherwise he would not have entrusted these messages to him. Then too, there were things that ought not to be set down in writing. “The beloved brother,” he says. If he was beloved, he knew everything, and Paul hid nothing from him. “And faithful servant and fellow servant in the Lord.” If he is “faithful,” he will tell no lie; if he is “a fellow servant,” he has shared Paul’s trials. So he has gathered from every side the grounds for trusting him.

Verse 8: “Whom I have sent to you for this very purpose.” [d]

Here he shows his great love: for this very purpose he sent him, and this was the whole reason for his journey. So too, when writing to the Thessalonians, he said, “Therefore, when we could bear it no longer, we thought it good to be left behind at Athens alone, and we sent Timothy our brother” (First Thessalonians 3, verses 1 and 2). And to the Ephesians he sends this very same man, and for the very same reason: “That he might know your affairs, and comfort your hearts” (Ephesians 6, verses 21 and 22). See what he says: not “that you might know my affairs,” but “that I might know yours.” Nowhere does he mention his own concerns. And by the words “comfort your hearts” he shows that they too were in trials.

Verse 9: “With Onesimus, the beloved and faithful brother, who is one of you. They will make known to you everything that is happening here.” Onesimus is the one about whom Paul said, when writing to Philemon, “I wanted to keep him with me, so that he might serve me on your behalf in my chains for the good news; but I did not want to do anything without your consent” (Philemon, verses 13 and 14).

And he adds the praise of their city too, so that they would not only not be ashamed of him, but would even take pride in him. “Who is one of you,” he says. “They will make known to you everything that is happening here.” [f]

Verse 10: “Aristarchus my fellow prisoner greets you.”

Nothing could surpass this praise. Aristarchus is the one who was brought up from Jerusalem with him. Here Paul has said something greater than the prophets did: they call themselves “strangers and foreigners,” but he calls himself even a prisoner. Like a prisoner of war he was dragged about everywhere, and lay at the mercy of anyone who wished to do him harm — or rather, he fared worse even than prisoners. For enemies who capture prisoners take great care of them, looking after them as their own property. But everyone dragged Paul about as though he were an enemy and a foe, beating him, flogging him, insulting him, slandering him. This was also a comfort to those he was writing to, when even their teacher was in such circumstances.

“And Mark, the cousin of Barnabas.” Even this man he praises by his family tie, for Barnabas was a great man. “About whom you received instructions; if he comes to you, welcome him.” Why? Would they not have welcomed him? Yes, but he means, with great attention; and this shows that the man was great. Where they had received these instructions, he does not say. [g]

Verse 11: “And Jesus, who is called Justus.” This man was probably a Corinthian. Next he gives a shared praise to all of them, having already given each his own: “who are of the circumcision; these alone are my fellow workers for the kingdom of God, men who have been a comfort to me.” After saying “fellow prisoner,” see how, so as not to cast down the souls of his hearers with that word, he rouses them with this expression: “Fellow workers,” he says, “for the kingdom of God.” So by sharing in the trials they become sharers in the kingdom. “Who have been a comfort to me.” He shows them to be great men, since they have been a comfort to Paul.

But let us look at Paul’s wisdom. “Walk in wisdom,” he says, “toward those outside, redeeming the time” (verse 5). That is, the time is not yours but theirs. So do not insist on having your own way, but redeem the time. And he did not simply say “buy,” but “redeem,” making it yours in another way. For it would be utter madness to invent occasions for war and hostility. Over and above facing needless and useless dangers, there is this further harm: the Greeks will not come over to us. When you are among the brothers and sisters, it is reasonable for you to be bold; but when you are outside, you ought not to be. [h]

Do you see how everywhere he speaks of the Greeks as “those outside”? That is why, when writing to Timothy, he said, “Moreover, he must have a good report from those outside” (First Timothy 3, verse 7). And again, “For what have I to do with judging those outside?” (First Corinthians 5, verse 12). “Walk in wisdom,” he says, “toward those outside.” For they are “outside,” even though they live in the same world as we do, since they are outside the kingdom and their Father’s house.

And at the same time he comforts them by calling the others “outside,” just as he said above, “Your life is hidden with Christ in God” (Colossians 3, verse 3). [i]

Then, he says, seek glory; then seek honors, then all those other things; but not now. Now give them up to those outside. Next, so that you will not think he is speaking about money, he adds, “Let your speech always be with grace, seasoned with salt, so that you may know how you ought to answer each one.”

That is, so that it will not be full of hypocrisy; for that is neither “grace” nor “seasoned with salt.” For instance, if you need to show someone deference and can do it without danger, do not refuse. If the occasion calls for you to speak courteously, do not think that doing so is flattery. Do everything that belongs to showing honor, so long as godliness is not harmed. Do you not see how Daniel shows deference to an ungodly man? Do you not see the three young men, how wisely they conducted themselves? They showed both courage and boldness of speech, yet nothing rash or galling; otherwise it would not have been boldness, but empty glory.

“So that you may know,” he says, “how you ought to answer each one.” The ruler must be answered in one way, the one who is ruled in another; the rich in one way, the poor in another. Why? Because the souls of the rich and of those in authority are weaker, more easily inflamed, more unsteady, so that with them one must stoop down to meet them. The souls of the poor and of those who are ruled are firmer and more sensible, so that with them one should use greater boldness of speech, keeping one thing in view: their building up. It is not that one man is to be honored more because he is rich, and the other less because he is poor; but because of his weakness the first is to be supported, and the other not so.

For instance, when there is no reason for it, do not call the Greek “defiled,” and do not insult him. But if you are asked about his teaching, answer that it is defiled and ungodly. When no one asks you or forces you to speak, it is not right for you to provoke his hostility for no reason. What need is there to stir up hostility against yourself for nothing? Again, if you are instructing someone, speak on the subject in front of you; otherwise, keep silent.

If your speech is “seasoned with salt,” then if it falls into a soul of loose texture, it will brace up its slackness; if into one that is harsh, it will smooth its roughness. Let it be gracious, and so neither hard nor weak, but let it have both sternness and pleasantness together. For if someone is too stern, he does more harm than good; and if he is too eager to please, he causes more pain than pleasure. So there ought to be moderation everywhere. Do not be gloomy and sour-faced, for that is offensive; and do not be wholly relaxed, for that invites contempt and being trampled on. But like the bee, gather what is good in each — its cheerfulness from the one, its seriousness from the other — and keep clear of the fault. For if a physician does not treat all bodies alike, much less should a teacher. And yet the body will bear unsuitable medicines better than the soul will bear unsuitable words. For instance, a Greek comes to you and becomes your friend. Do not talk with him about this subject at all until he has become a close friend; and after he has become one, do it gradually.

See how Paul, too, spoke with the Athenians when he had come to Athens. He did not say, “You defiled, utterly defiled people!” But what did he say? “Men of Athens, I perceive that in all things you are very religious” (Acts 17, verse 22). [j]

Again, when insult was needed, he did not hold back, but with great force he said to Elymas, “You who are full of all deceit and all villainy, son of the devil, enemy of all righteousness!” For just as insulting the Athenians would have been senselessness, so not insulting this man would have been weakness.

Again, if you are brought before a ruler on some business, see that you give him the honors that are his due.

Verse 9: “They will make known to you,” he says, “everything that is happening here.”

Someone asks: “Why did you not come with them?” But what does “They will make known to you everything” mean? My chains, that is, and all the other things that hold me here. I, who pray to see them, who even send others, would not have stayed behind myself if some great necessity had not held me. And yet this is not the language of accusation … yes, of vehement accusation. For to assure them that he had fallen into trials, and was bearing them nobly, is the part of someone who was confirming the fact and lifting their souls up again.

Verse 9: “With Onesimus,” he says, “the beloved and faithful brother.” [l]

Paul calls a slave “brother” — and rightly, since he calls himself the servant of the faithful (Second Corinthians 4, verse 5). Let all of us bring down our pride; let us trample our boastfulness underfoot. Paul calls himself a slave — he who is worth the whole world and ten thousand heavens — and do you think highly of yourself? He who carries off everything as his spoil, as he wills; he who holds the first place in the kingdom of heaven; he who was crowned; he who went up into the third heaven — he calls servants “brothers” and “fellow servants.” Where is your madness? Where is your arrogance?

Onesimus had become so trustworthy that he was entrusted even with matters like these.

Verse 10: “And Mark,” he says, “the cousin of Barnabas, about whom you received instructions; welcome him.” Perhaps they had received instructions from Barnabas.

Verse 11: “Who are of the circumcision.” He puts down the swelling pride of the Jews, and puts heart into the Colossians, because few of them were of the circumcision and most were from the Gentiles.

“Men who have been,” he says, “a comfort to me.” He shows that he is set in the midst of great trials. So this is no small thing either. When we comfort the saints by our presence, by our words, by constant attendance; when we suffer hardship together with them — for he says, “as though bound with those in chains” (Hebrews 13, verse 3); when we make their sufferings our own — we will also share in their crowns. [m]

You have not been dragged into the stadium? You have not entered the contest? It is another man who strips for it, another who wrestles; but if you are willing, you too will have a share. Anoint him; become his supporter and his partisan; shout loudly for him from outside the contest ground; stir up his strength; refresh his spirit. And the same should be done in every other case too. Paul himself did not need these things; he said them to spur them on. So you, in the case of all the others: stop the mouths of those who would slander such a man, win supporters for him, welcome him with great attention as he comes out. That way you will share in his crowns, and in his glory. And if you do nothing else, but only take pleasure in what is done, even so you share in no small measure; for you have contributed love, the sum of all good things.

For if those who weep seem to share the grief of those in sorrow, and please them greatly, and take away the excess of their pain, much more do those who rejoice with others make their pleasure greater. How great an evil it is to have no companions in sorrow — listen to the prophet saying, “I looked for someone to lament with me, and there was none.” [n]

That is why Paul too says, “Rejoice with those who rejoice; weep with those who weep” (Romans 12, verse 15). Increase their pleasure. If you see your brother held in good esteem, do not say, “The esteem is his; why should I rejoice?”

Those are not the words of a brother but of an enemy. If you are willing, it is not his but yours. You have the power to make it greater, if you are not downcast but pleased, if you are cheerful, if you are glad. And that this is so is clear from this: the envious envy not only those who are held in good esteem, but also those who rejoice at their good esteem. So well do they know that these too have a share in that esteem; and it is these who glory in it most. For the man himself even blushes when he is praised too highly, but these take pride in it with great pleasure. Do you not see how it is with athletes? One is crowned, the other is not; but the grief and the joy belong to the supporters and the opponents. They are the ones who leap and dance about.

See how great a thing it is not to envy. The toil is another’s; the pleasure is yours. Another wears the crown, and you dance and are merry. For tell me, since it is another who has won, why are you leaping? But they too know well that what has been done is shared. That is why they do not blame this man himself, but try to beat down the victory; and you hear them saying things like, “I wiped you out!” and “I beat you down!” Though the deed was another’s, the praise is still yours. [o]

But if in outward things it is so great a good not to envy, but to make another’s good one’s own, how much more is it so in our victory over the devil! He rages all the more furiously, plainly because we are all the more pleased. Wicked and bitter though he is, he knows well that this pleasure is great.

Do you want to pain him? Be glad and rejoice. Do you want to gladden him? Put on a gloomy face. The pain he feels at your brother’s victory you soothe by your gloom. You take your stand with him, cut off from your brother, and you do more harm than he does. For it is not the same thing for an enemy to do what enemies do and for a friend to take his stand with the enemy; such a man is more hateful than an enemy. If your brother has won a good reputation, whether by speaking or by some brilliant or successful achievement, share in his reputation; show that he is a member of yours.

Someone says: “How? The reputation is not mine.” Never speak that way. Press your lips shut. If you had been near me, you who talk that way, I would even have put my hand over your mouth, so that the enemy would not hear you. We often have quarrels with one another, and we do not reveal them to our enemies; and will you reveal yours to the devil? Do not say it, do not think it, but the very opposite: “He is one of my members; the glory passes to the body.” [q]

Someone says: “How is it, then, that those outside do not see it that way?” Because of your own fault. When they see you counting his pleasure as not your own, they too count it as not yours. If they saw you making it your own, they would not dare to do that, and you would become just as famous as he is. You have not won a reputation by speaking; but by sharing in his joy you have won more renown than he.

For if love is a great thing, and the sum of all, you have received the crown it gives. He has received the crown for eloquence; you, the crown for surpassing love. He showed the force of his words, but you by your deeds have thrown down envy and trampled the evil eye underfoot. So it is only reasonable that you should be crowned rather than he; your contest is the more brilliant. You have not only trampled envy underfoot, but done something more besides. He has only one crown, but you have two, and both brighter than his one. What are they? One you won against envy; the other love has wreathed around you. For sharing in his joy proves not only that you are free of envy, but also that you are rooted in love. He is often sorely troubled by some human passion — empty glory, for instance — but you are free of every passion, for it is not out of empty glory that you rejoice in another’s good.

Has he set the church right, tell me? Has he increased the congregation? Praise him, and again you have a double crown: you have struck down envy, and you have wreathed yourself with love. Yes, I implore you and beg you. Do you want to hear of a third crown as well? Men below applaud him; the angels above applaud you. For it is not the same thing to make a display of eloquence and to rule the passions. His praise is for a season, yours forever; his is from men, yours from God. He is crowned openly, but you are crowned in secret, where your Father sees. If it were possible to strip away the body and see each man’s soul, I would have shown you that yours is more dignified than his, and more radiant.

Let us trample underfoot the goads of envy, beloved. We benefit ourselves; it is ourselves we will wreathe with the crown. The one who envies another fights with God, not with him. For when he sees that the other has grace, and is grieved, and wishes the church pulled down, he is not fighting with him but with God. For tell me: if someone were adorning a king’s daughter, and by adorning and gracing her were winning renown for himself, and someone else wished her to be poorly dressed and the first man to be unable to adorn her — against whom would he be plotting harm? Against the man? Or against her and her father? So now too: you who envy are fighting with the church; you are making war on God. For since the church’s profit is woven together with your brother’s good name, if the one is undone, the other must be undone too. So in this respect as well you are doing a deed of Satan, since you are plotting harm against the body of Christ.

Are you pained at this man? Wrongly, since he has done you no wrong at all; or rather, it is Christ you are pained at. How has he wronged you, that you will not let his body be adorned with beauty, that you will not let his bride be adorned? Consider, I beg you, how severe the punishment is. You gladden your enemies; and the man himself, the one held in good esteem, whom you wish to grieve by your envy — him you gladden all the more. By your envy you show all the more that he is held in good esteem, for otherwise you would not have envied him. And you show all the more that it is you who are being punished.

I am ashamed, indeed, to urge you on from such motives; but since our weakness is so great, let us be taught even by these, and free ourselves from this destructive passion. Are you grieved that he is held in good esteem? Then why do you swell that esteem by envying him? Do you want to punish him? Then why do you show that you are pained? Why punish yourself ahead of him, the man you would not have held in good esteem?

From then on his pleasure will be double, and so will your punishment: not only because you prove him to be great, but because you give him yet another pleasure by punishing yourself. And again, what pains you pleases him, while you go on envying. See how we deal ourselves heavy blows without noticing it! “He is an enemy.” And yet, why an enemy? What wrong has he done? Still, by this we make our enemy all the more famous, and so punish ourselves all the more. And here again we punish ourselves, if we find out that he knows it. For perhaps he is not pleased, but we, thinking that he is, are pained again on that account. So stop envying. Why do you inflict wounds on yourself?

Let us think of these things, beloved: of those two crowns for those who do not envy; of the praises from men, and the praises from God; of the evils that come from envying. And so we will be able to subdue the beast, to be held in good esteem before God, and to obtain the same things as those who are held in good esteem. Perhaps we will obtain them; and if we do not obtain them, it will be for our advantage. Still, even so, if we have lived to the glory of God, we will be able to obtain the good things promised to those who love him, through the grace and love for humankind of our Lord Jesus Christ, with whom, to the Father, together with the Holy Spirit, be glory, power, and honor, now and always, and forever and ever. Amen. [r]