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Colossians IV. 5, 6.
" Walk in wisdom toward them that are without,
redeeming the time. Let your speech be always
with grace, seasoned with salt, that ye may
know how ye ought to answer each one."
WHAT Christ said to His disciples, that
doth Paul also now advise. And what did
Christ say? "Behold, I send you forth as
sheep in the midst of wolves: be ye therefore
wise as serpents, and harmless as doves."
(Matt. x. 16.) That is, be upon your
guard, giving them no handle against you. For
therefore it is added, "towards them that are
without," in order that we may know that
against our own members we have no need of so
much caution as against those without. For
where brethren are, there are both many
allowances and kindnesses. There is indeed need
of caution even here; but much more without,
for it is not the same to be amongst enemies and
foes, and amongst friends.
Then because he had alarmed them, see how again
he encourages them; "Redeeming," he saith,
"the time": that is, the present time is
short. Now this he said, not wishing them to
be crafty, nor hypocrites, (for this is not a
part of wisdom, but of senselessness,) but
what? In matters wherein they harm you not, he
means, give them no handle; as he says also,
when writing to the Romans, "Render to all
their dues: tribute to whom tribute is due,
custom to whom custom, honor to whom honor."
from. xiii. 7.) On account of the
Preaching alone have thou war, he saith, let
this war have none other origin. For though
they were to become our foes for other causes
besides, yet neither shall we have a reward,
and they will become worse, and will seem to
have just complaints against us. For instance,
if we pay not the tribute, if we render not the
honors that are due, if we be not lowly. Seest
thou not Paul, how submissive he is, where he
was not likely to harm the Preaching. For hear
him saying to Agrippa, I think myself happy,
because I shall answer for myself this day
before thee, especially because I know thee to
be expert in all customs and questions which are
among the Jews." (Acts xxvi. 2, 3.)
But had he thought it his duty to insult the
ruler, he would have spoiled everything. And
hear too those of blessed Peter's company, how
gently they answer the Jews, saying, "we must
obey God rather than men." (Acts v.
29.) And yet men who had renounced their own
lives, might both have insulted, and have done
anything whatever; but for this object they had
renounced their lives, not that they might win
vainglory, (for that way had been
vainglorious,) but that they might preach and
speak all things with boldness.That other
course marks want of moderation.
"Let your speech be always with grace,
seasoned with salt"; that is, that this
graciousness may not lapse into indifferentism.
For it is possible to be simply agreeable, it
is possible also to be so with due seemliness.
"That ye may know how ye ought to answer each
one." So that one ought not to discourse alike
to all, Greeks, I mean, and Brethren. By
no means, for this were the very extreme of
senselessness.
Ver. 7. "All my affairs shall Tychicus
make known unto you, the beloved brother and
faithful minister and fellow-servant in the
Lord."
Admirable! how great is the wisdom of Paul!
Observe, he doth not put everything into his
Epistles, but only things necessary and
urgent. In the first place, being desirous of
not drawing them out to a length; and secondly,
to make his messenger more respected, by his
having also somewhat to relate; thirdly,
showing his own affection towards him; for he
would not else have entrusted these
communications to him. Then, there were things
which ought not to be declared in writing.
"The beloved brother," he saith. If
beloved, he knew all, and he concealed nothing
from him. "And faithful minister and
fellow-servant in the Lord." If
"faithful," he will speak no falsehood; if
"a fellow-servant," he hath shared his
trials, so that he has brought together from all
sides the grounds of trustworthiness.
Ver. 8. "Whom I have sent unto you for
this very purpose."
Here he shows his great love, seeing that for
this purpose he sent him, and this was the cause
of his journey; and so when writing to the
Thessalonians, he said, "Wherefore when we
could no longer forbear, we thought it good to
be left behind at Athens alone, and sent
Timothy our brother." (1 Thess. iii. 1,
2.) And to the Ephesians he sends this very
same person, and for the very same cause,
"That he might know your estate, and comfort
your hearts." (Eph. vi. 21, 22.)
See what he saith, not "that ye might know my
estate," but "that I might know yours." So
in no place doth he mention what is his own. He
shows that they were in trials too, by the
expression, "comfort your hearts."
Ver. 9. "With Onesimus, the beloved and
faithful brother, who is one of you. They
shall make known unto you all things that are
done here. "
Onesimus is the one about whom, writing to
Philemon, he said, "Whom I would fain have
kept with me, that in thy behalf he might
minister unto me in the bonds of the Gospel:
but without thy mind I would do nothing."
(Philem. 13, 14.) And he adds too the
praise of their city, that they might not only
not be ashamed, but even pride themselves on
him. "Who is one of you," he saith. "They
shall make known unto you all things that are
done here."
Ver. 10. "Aristarchus my fellow-prisoner
saluteth you."
Nothing can surpass this praise. This is he
that was brought up from Jerusalem with him.
This man hath said a greater thing than the
prophets; for they call themselves "strangers
and foreigners," but this one calleth himself
even a prisoner. Just like a prisoner of war he
was dragged up and down, and lay at every one's
will to suffer evil of them, yea rather worse
even than prisoners. For those indeed their
enemies, after taking them, treat with much
attention, having a care for them as their own
property: but Paul, as though an enemy and a
foe, all men dragged up and down, beating him,
scourging, insulting, and maligning. This was
a consolation to those also (to whom he
wrote), when their master even is in such
circumstances.
"And Mark, the cousin of Barnabas"; even
this man he hath praised still from his
relationship, for Barnabas was a great man;
"touching whom ye received commandments; if he
come unto you, receive him." Why? would they
not have received him? Yes, but he means,
with much attention; and this shows the man to
be great. Whence they received these
commandments, he does not say. Ver. 11.
"And Jesus which is called Justus." This
man was probably a Corinthian. Next, he
bestows a common praise on all, having already
spoken that of each one in particular; "who are
of the circumcision: these only are my
fellow-workers unto the kingdom of God, men
that have been a comfort unto me." After
having said, "fellow-prisoner"; in order
that he may not therewith depress the soul of his
hearers, see how by this expression he rouseth
them up. "Fellow-workers," he saith,
"unto the kingdom of God." So that being
partakers of the trials, they become partakers
of the kingdom. "Who have been a comfort to
me." He shows them to be great persons,
seeing that to Paul they have been a comfort.
But let us see the wisdom of Paul. "Walk in
wisdom" he saith, "towards them that are
without, redeeming the time." (Ver. 5.)
That is, the time is not yours, but theirs.
Do not then wish to have your own way, but
redeem the time. And he said not simply,
"Buy," but "redeem," making it yours after
another manner. For it were the part of
excessive madness, to invent occasions of war
and enmity. For over and above the undergoing
of superfluous and profitless dangers, there is
this additional harm, that the Greeks will not
come over to us. For when thou art amongst the
brethren, reason is thou shouldest be bold; but
when without, thou oughtest not to be so.
Seest thou how everywhere he speaks of those
without, the Greeks? Wherefore also when
writing to Timothy, he said, "Moreover, he
must have good testimony from them that are
withOut." (1 Tim. iii. 7.) And
again, "For what have I to do with judging
them that are without." (1 Cor. v.
12.) "Walk in wisdom," he saith,
"toward them that are without." For
"without," they are, even though they live in
the same world with us, seeing they are without
the kingdom, and the paternal mansion. And he
comforts them withal, by calling the others
"without," as he said above, "Your life is
hid with Christ in God." (Col. iii.
3.)
Then, he saith, seek ye glory, then honors,
then all those other things, but not so now,
but give them up to those without. Next, lest
thou think that he is speaking of money, he
adds,
"Let your speech be always with grace,
seasoned with salt, that ye may know how ye
ought to answer each one." That it may not be
full of hypocrisy, for this is not "grace,"
nor "a seasoning with salt." For instance,
if it be needful to pay court to any one without
incurring danger, refuse not [to do so]; if
the occasion require that thou discourse
civilly, think not the doing so flattery, do
everything that pertaineth to honor, so that
piety be not injured. Seest thou not how
Daniel payeth court to an impious man? Seest
thou not the three children, how wisely they
bore themselves, showing both courage, and
boldness in speaking, and yet nothing rash nor
galling, for so it had not been boldness, but
vainglory. "That ye may know," he saith,
"how ye ought to answer every man." For the
ruler ought to be answered in one way, the ruled
in another, the rich in one way, the poor in
another. Wherefore? Because the souls of
those who are rich, and in authority, are
weaker, more inflammable, more fluctuating, so
that towards them, one should use
condescension; those of the poor, and the
ruled, firmer and more intelligent, so that to
these one should use greater boldness of speech;
looking to one thing, their edification. Not
that because one is rich, another poor, the
former is to be honored more, the latter less,
but because of his weakness, let the former be
supported, the latter not so: for instance,
when there is no cause for it, do not call the
Greek "polluted," nor be insulting; but if
thou be asked concerning his doctrine, answer
that it is polluted, and impious; but when none
asketh thee, nor forceth thee to speak, it
becomes thee not causelessly to challenge to thee
his enmity. For what need is there to prepare
for thyself gratuitous hostilities? Again, if
thou art instructing any one; speak on the
subject at present before thee, otherwise be
silent. If the speech be "seasoned with
salt," should it fall into a soul that is of
loose texture, it will brace up its slackness;
into one that is harsh, it will smooth its
ruggedness. Let it be gracious, and so neither
hard, nor yet weak, but let it have both
sternness and pleasantness therewith. For if
one be immoderately stern, he doth more harm
than good; and if he be immoderately
complaisant, he giveth more pain than pleasure,
so that everywhere there ought to be moderation.
Be not downcast, and sour vis-aged, for this
is offensive; nor yet be wholly relaxed, for
this is open to contempt and treading under
foot; but, like the bee, culling the virtue of
each, of the one its cheerfulness, of the other
its gravity, keep clear of the fault. For if a
physician dealeth not with all bodies alike,
much more ought not a teacher. And yet better
will the body bear unsuitable medicines, than
the soul language; for instance, a Greek
cometh to thee, and becomes thy friend;
discourse not at all with him on this subject,
until he have become a close friend, and after
he hath become so, do it gradually.
See, when Paul also had come to Athens, how
he discoursed with them. He said not, "O
polluted, and all-polluted"; but what? "Ye
men of Athens, in all things I perceive that
ye are somewhat superstitious." (Acts xvii.
22.) Again, when to insult was needful, he
refused not; but with great vehemency he said to
Elymas, "O full of all guile and all
villainy, son of the devil, enemy of all
righteousness." For as to have insulted those
had been senselessness, so not to have insulted
this one had been softness. Again, art thou
brought unto a ruler on a matter of business,
see that thou render him the honors that are his
due.
Ver. 9. "They shall make known unto you,"
he saith, "all things that are done here."
Why didst thou not come with them, says one?
But what is, "They shall make known unto you
all things"? My bonds, that is, and all the
other things that detain me. I then, who pray
to see them, who also send others, should not
myself have remained behind, had not some great
necessity detained me. And yet this is not the
language of accusations yes, of vehement
accusation. For the assuring them that he had
both fallen into trials, and was bearing them
nobly, is the part of one who was confirming the
fact, and lifting up again their souls.
Ver. 9. "With Onesimus," he saith,
"the beloved, and faithful brother."
Paul calleth a slave, brother: with reason;
seeing that he styleth himself the servant of the
faithful. (2 Cor. iv. 5.) Bring we down
all of us our pride, tread we under foot our
boastfulness. Paul nameth himself a slave, he
that is worth the world, and ten thousands of
heavens; and dost thou entertain high thoughts?
He that seizeth all things for spoil as he
will, he that hath the first place in the
kingdom of heaven, he that was crowned, he that
ascended into the third heaven, calleth
servants, "brethren," and
"fellow-servants." Where is your madness?
where is your arrogance?
So trustworthy was Onesimus become, as to be
entrusted even with such things as these.
Ver. 10. "And Mark," he saith, "the
cousin of Barnabas, touching whom ye received
commandments, receive him." Perhaps they had
received commandments from Barnabas.
Ver. 11. "Who are of the circumcision."
He represseth the swelling pride of the Jews,
and inspiriteth the souls of these, [the
Colossians,] because few of them were of the
circumcision, the greater number of the
Gentiles.
"Men that have been," he saith, "a comfort
unto me." He shows himself to be set in the
midst of great trials. So that neither is this
a small thing. When we comfort the Saints by
presence, by words, by assiduous attendance
when we suffer adversity together with them,
(for he saith, "as bound with those in
bonds"; [Heb. xiii. 3]) when we make
their sufferings ours, we shall also be
partakers in their crowns. Hast thou not been
dragged to the stadium? Hast thou not entered
into the lists? It is another that strips
himself, another that wrestles but if thou be so
minded, thou too shall be a sharer. Anoint
him, become his favorer and partisan, from
without the lists shout loudly for him, stir up
his strength, refresh his spirit. It follows
that the same things should be done in all other
cases. For Paul stood not in need, but in
order to stimulate them he said these things.
Thou therefore in the case of all others, stop
the mouths of those who would abuse such an one,
procure favorers for him, receive him as he
cometh forth with great attention, so shall
thou, be a sharer in his crowns, so, in his
glory; and if thou do no other thing, but only
hast pleasure in what is done, even thus thou
sharest in no common degree, for thou hast
contributed love, the sum of all good things.
For if they that weep seem to share in the grief
of those in sorrow, and gratify them mightily,
and remove the excess of their woe, much more do
they also that rejoice with others, make their
pleasure greater. For how great an evil it is
not to have companions in sorrow, hear the
Prophet saying, "And I looked for one to
lament with me, but there was none."
Wherefore Paul also saith, "Rejoice with
them that rejoice; and weep with them that
weep." (Rom. xii. 15.) Increase their
pleasure. If thou see thy brother in good
esteem, say not, "the esteem is his, why
should I rejoice." These words are not those
of a brother, but of an enemy. If thou be so
minded, it is not his, but thine. Thou hast
the power of making it greater, if thou be not
downcast, but pleased, if thou be cheerfill,
if joyous. And that it is so, is evident from
this; the envious envy not those only who are in
good esteem, but those as well who rejoice at
their good esteem, so conscious are they that
these also are interested in that good esteem;
and these are they who do glory most in it. For
the other even blushes when praised exceedingly;
but these with great pleasure pride themselves
upon it. See ye not in the case of athletes,
how the one is crowned, the other is not
crowned; but the grief and the joy is amongst
the favorers and disfavorers, these are they
that leap, they that caper?
See how great a thing is the not envying. The
toil is another's, the pleasure is thine;
another wears the crown, and thou caperest,
thou art gay. For tell me, seeing it is
another that hath conquered, why dost thou
leap? But they also know well, that what hath
been done is common. Therefore they do not
accuse this man indeed, but they try to beat
down the victory; and you hear them saying such
words as these, " (There) I expunged
thee," and, "I beat thee down." Although
the deed was another's, still the praise is
thine. But if in things without, not to envy,
but to make another's good one's own, is so
great a good, much more in the victory of the
devil over us he breathes the more furiously,
evidently because we are more pleased. Wicked
though he is, and bitter, he well knows that
this pleasure is great. Wouldest thou pain
him? Be glad and rejoice. Wouldest thou
gladden him? Be sad-visaged. The pain he has
from thy brother's victory, thou soothest by
thy sadness; thou standest with him, severed
from thy brother, thou workest greater mischief
than he. For it is not the same for one that is
an enemy to do the deeds of an enemy, and for a
friend to stand with an enemy; such an one is
more detestable than an enemy.
If thy brother have gained good reputation
either by speaking, or by brilliant or
successful achievement, become thou a sharer in
his reputation, show that he is a member of
thine.
"And how?" saith one, "for the reputation
is not mine." Never speak so. Compress thy
lips. If thou hadst been near me, thou that
speakest on that wise, I would have even put my
hand over thy lips: lest the enemy should hear
thee. Oftentimes we have enmities with one
another, and we discover them not to our
enemies; dost thou then discover thine to the
devil? Say not so, think not so; but the very
reverse: "he is one of my members, the glory
passes on to the body." "How then is it,"
saith one, "that those without are not so
minded?" Because of thy fault: when they see
thee counting his pleasure not thine own, they
too count it not thine: were they to see thee
appropriating it, they durst not do so, but
thou wouldest become equally illustrious with
him. Thou hast not gained reputation by
speaking; but by sharing in his joy thou hast
gained more renown than he. For if love be a
great thing, and the sum of all, thou hast
received the crown this gives; he, that for
oratory, thou, that for exceeding love; he
displayed force of words, but thou by deeds hast
cast down envy, hast trodden under foot the evil
eye. So that in reason thou oughtest rather to
be crowned than he, thy contest is the more
brilliant; thou hast not only trodden under foot
envy, but thou hast even done somewhat else.
He hath one crown only, but thou two, and
those both brighter than his one. What are
these? One, that which thou wonnest against
envy, another, which thou art encircled with by
love. For the sharing in his joy is a proof not
only of thy being free from envy, but also of
being rooted in love. Him ofttimes some human
passion sorely disquieteth, vainglory for
instance; but thou art free from every passion,
for it is not of vainglory that thou rejoicest at
another's good. Hath he righted up the
Church, tell me? hath he increased the
congregation? Praise him; again thou hast a
twofold crown; thou hast struck down envy; thou
hast enwreathed thee with love. Yea, I
implore and beseech thee. Wilt thou hear of a
third crown even? Him, men below applaud,
thee, the Angels above. For it is not the
same thing, to make a display of eloquence, and
to rule the passions. This praise is for a
season, that for ever; this, of men, that,
of God; this man is crowned openly; but thou
art crowned in secret, where thy Father seeth.
If it were possible to have peeled off the body
and seen the soul of each, I would have shown
thee that this is more dignified than the other,
more resplendent.
Tread we under foot the goads of envy, we
advantage ourselves, beloved, ourselves shall
we enwreath with the crown. He that envieth
another tighteth with God, not with him; for
when he seeth him to have grace, and is
grieved, and wisheth the Church pulled down,
he fighteth not with him, but with God.
For tell me, if one should adorn a king's
daughter, and by his adorning and gracing her,
gain for himself renown; and another person
should wish her to be ill attired, and him to be
unable to adorn her; against whom would he have
been plotting mischief? Against the other? or
against her and her father? So too now, thou
that enviest, tightest with the Church, thou
warrest with God.
For, since with the good repute of thy brother
is interwoven also the Church's profit, need
is, that if the one be undone, the other shall
be undone also. So that, in this regard also,
thou doest a deed of Satan, seeing thou
plottest mischief against the body of Christ.
Art thou pained at this man? Wrongly, when he
hath in nothing wronged thee; yea, much
rather, thou art pained at Christ. Wherein
hath He wronged thee, that thou wilt not suffer
His body to be decked with beauty? that thou
wilt not suffer His bride to be adorned?
Consider, I pray thee, the punishment, how
sore. Thou gladden-est thine enemies; and him
too himself, the man in good esteem, whom
through thy envy thou wishest to grieve, thou
dost the rather gladden; thou dost by thine envy
the rather show that he is in good esteem, for
otherwise thou wouldest not have envied him.
Thou showest the rather that thou art in
punishment.
I am ashamed indeed to exhort you from such
motives, but seeing our weakness is so great,
let us be instructed even from these, and free
ourselves from this destructive passion.
Grievest thou that he is in good esteem? then
why swell-est thou that esteem by envying?
Wishest thou to punish him? Why then showest
thou that thou art pained? Why punish thyself
before him, whom thou wouldest not have well
esteemed? Thereafter double will be his
pleasure, and thy punishment; not only because
thou provest him to be great; but because thou
begettest in him yet another pleasure, by
punishing thyself; and again, at what thou art
pained, he is pleased, whilst thou enviest.
See how we deal ourselves heavy blows without
perceiving it! He is an enemy. And yet, why
an enemy? What wrong hath he done? Still,
however, by this we make our enemy the more
illustrious, and thereby punish ourselves the
more. And herein again we punish ourselves, if
we have discovered that he knows it. For
perhaps he is not pleased, but we thinking him
to be so, are again pained on that account.
Cease then your envying. Why inflictest thou
wounds upon thyself?
Think we of these things, beloved; of those
two crowns for them that envy not; of those
praises from men, of those from God; of the
evils that come of envying; and so shall we be
able to quell the brute, and to be in good
esteem before God, and to obtain the same
things with those who are of good esteem.
For perhaps we shall obtain them, and if we
obtain them not, it will be for our advantage;
still, even so, we shall be able, if we have
lived to the glory of God, to obtain the good
things promised to them that love Him, through
the grace and love toward man of our Lord Jesus
Christ, with whom,
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