The Believer’s Speech

(2) Devote yourselves to prayer, keeping alert in it with an attitude of thanksgiving; (3) praying at the same time for us as well, that God will open up to us a door for the word, so that we may speak forth the mystery of Christ, for which I have also been imprisoned; (4) that I may make it clear in the way I ought to speak.

(5) Conduct yourselves with wisdom toward outsiders, making the most of the opportunity. (6) Let your speech always be with grace, as though seasoned with salt, so that you will know how you should respond to each person. (Col 4:2-6)

There are two aspects within these verses, the obvious one is about prayer and the other is about our speech. In this section, Paul calls upon the Colossians to put on a lifestyle of prayer and to be on their guard to demonstrate proper conduct to those around them. In the words of commentator, R. C. Lucas, this section “... turns the believers’ attention outwards in order that they might recognize their responsibilities to make the truth of the gospel known to those outside the Christian community. It is not ‘a loose sequence of a few additional admonitions’ (...), but a tightly constructed section giving basic outlines of Christian duty to spread the Word. It answers realistically the question, ‘What can an ordinary group of believing people do to make sure that outsiders hear of Christ?’ ” [1]

John MacArthur saw fit to accentuate the aspect of our speech in this section of the fourth chapter. He wrote, “When our Lord told the Pharisees that "the mouth speaks out of that which fills the heart" (Matt. 12:34), He gave an important spiritual principle: speech will reflect the kind of person one is. Because the tongue can speak so easily and is difficult to control, a person's speech becomes the truest indicator of his spiritual state (cf. Matt. 12:37). [2]

He then goes on to list a number of passages about speech as he compares unredeemed with redeemed speech.

The Bible has much to say about the speech of both the redeemed and the unredeemed mouth. The unredeemed mouth is characterized by evil (Prov. 15:28), sexual immorality (Prov. 5:3), deceit (Jer. 9:8), curses (Ps. 10:7), oppression (Ps. 10:7), lies (Prov. 12:22), destruction (Prov. 11:11), vanity (2 Pet. 2:18), flattery (Prov. 26:28), foolishness (Prov. 15:2), madness (Eccles. 10:12-13), carelessness (Matt. 12:36), boasting (Rom. 1:30), false doctrine (Titus 1:11), evil plots (Ps. 37:12), hatred (Ps. 109:3), too many words (Eccles. 10:14), and gossip (Prov. 26:22).

In contrast, redeemed speech is characterized by confession of sin (1 John 1:9), confession of Christ (Rom. 10:9-10), edifying speech (Eph. 4:29), talk of God's law (Ex. 13:9), praise to God (Heb. 13:15), blessing of enemies (1 Pet. 3:9), talk about God (Ps. 66:16), wisdom and kindness (Prov. 31:26), and gentleness (Prov. 15:1). It takes as its model the Lord Jesus, who spoke instructively (Matt. 5:2), graciously (Luke 4:22), blamelessly (Luke 11:54), and without deceit (1 Pet. 2:22). [3]

But as both R. C. Lucas and MacArthur said above, all of this is about the Christian community having a consistent witness to the outside world that demonstrated how Jesus has changed our lives. Does our speech reflect the change He has made in us and through us?

Prayer

(2) Devote yourselves to prayer, keeping alert in it with an attitude of thanksgiving;

Definition: ‘devote yourselves’ (‘continue’ - KJV, ‘continue steadfastly’ - NIV) – The Greek word, proskartereō { pros-kar-ter-eh'-o }, means to give constant attention to a thing; to be earnest towards, i.e. (to a thing) to persevere, be constantly diligent. Louw and Nida define as “to continue to do something with intense effort, with the possible implication of, despite difficulty—‘to devote oneself to, to keep on, to persist in.’” [4]
“Devote yourselves to prayer” - One commentator used the words, “persevere in prayer.” The devotion aspect is the same words as is seen in Rom 12:12 and Acts 1:14. So, it's a continuation of an action that requires effort. Likewise, MacArthur sees the persistence of prayer, seeing its meaning as “courageously persistent” and “to hold fast and not let go.” “Paul is calling strongly for all believers to persist in prayer. They are to ‘pray at all times’ (Eph 6:18; cf. Luke 18:1), ‘pray without ceasing’ (1 Th 5:17), and be devoted to prayer (Rom 12:12).” [5]
Adam Clarke relating this verse back to the ending of Colossians 3, said, “This was the apostle’s general advice to all; without this, neither wives, husbands, children, parents, servants, nor masters, could fulfil the duties which God, in their respective stations, required of them.” [6] And John Gill concurs.
And Norman L. Geisler noted, prayer is prescribed for all believers. It is not spiritual luxury for the selected few; but is essential for the believer’s growth. Prayer is “as vital to one’s spiritual health as breathing is to one’s physical health.” Believers should be in a constant state of prayer (1 Th 5:17). “a Christian should be watchful (“alert, aware”) against spiritual drowsiness caused by attention to the world (Matt. 24:42; Acts 20:31; 1 Cor. 16:13; 1 Thes. 5:6) and/or by the wiles of the devil (Eph. 6:16; 1 Peter 5:8). Being thankful should always accompany prayer (Phil. 4:6; Col. 1:12; 3:16–17; 1 Thes. 5:18), for it places a believer in the proper attitude before God (cf. Rom. 1:21).” [7]
MacArthur points out some very important aspects of the believer’s prayer. It is the “strength of believer’s fellowship with the Lord and the source of his power against Satan and his angels (cf. Eph 6:18). Through prayer, believers confess their sin, offer praise to God, call on their sympathetic High Priest (Heb. 4:15-16), and intercede for each other. Prayer from a pure heart (Ps. 66:18) is to be directed to God (Matt. 6:9), consistent with the mind and will of the Holy Spirit (Eph. 6:18), in the name of Christ, and for the glory of the Father (John 14:13).” MacArthur also makes the point that praying at all times is not limited to constant vocal prayer to God, but refers to a consciousness of Him “that relates every experience in life to God.” [8]
Another commentator reminds the reader of the importance of persistent prayer. In Luke 18:1-8 a widow pleads with the judge day after day to give her legal protection and even though he was unwilling to do so, because of her persistence he relents. God may honor our persistence like he did the widow. It isn’t about being a pest toward God, but being persistent in our prayers to Him.

“keeping alert” - Keeping alert means that we purposely stay awake and not fall asleep! Prayer is something we engage in with God. It’s not an afterthought at the end of the day when we are already too tired from a long day. Prayer is our communion time with God. In Matt 26:40-41, Jesus scolds the disciples for falling asleep in the garden of Gethsemane. Jesus ends with, “Watch and pray that you may not enter into temptation. The spirit indeed is willing, but the flesh is weak.” We cannot pray in our sleep, so choose times to pray when you are awake and alert.

“in it with an attitude of thanksgiving” - We are always to have a heart of thanksgiving and gratitude, which Paul has already mentioned 5 times in this Epistle. In 1:12 for salvation, in 2:6 for growth, in 3:15 for Christ and His body, in 3:17 for opportunities to serve, and lastly here in 4:2 for God who will answer our prayers. [9]
MacArthur then gives five things that believers should be thankful for. “First, believers are to be thankful for God's presence. In Psalm 75:1, the psalmist writes, ‘We give thanks to Thee, O God, we give thanks, for Thy name is near.’ Second, believers are to be thankful for God's provision. Adrift at sea in the midst of a raging storm, Paul nevertheless was grateful to God for the food He provided: ‘He took bread and gave thanks to God in the presence of all’ (Acts 27:35). Third, believers are to be thankful for God’s pardon. Paul said in Romans 6:17, ‘Thanks be to God that though you were slaves of sin, you became obedient from the heart to that form of teaching to which you were committed.’ Christians should be grateful for their salvation. Fourth, believers are to be thankful for God's promise: ‘Thanks be to God, who gives us the victory through our Lord Jesus Christ’ (1 Cor. 15:57; cf. 2 Cor. 2:14). ‘For as many as may be the promises of God, in Him they are yes; wherefore also by Him is our Amen to the glory of God through us’ (2 Cor. 1:20). Finally, believers are to be thankful for God’s purpose: ‘And we know that God causes all things to work together for good to those who love God, to those who are called according to His purpose.’ (Rom 8:28).” [10]
Commentator Joseph Beet wrote, “Ceaseless prayer combined with ceaseless praise was the atmosphere of Paul’s spiritual life.” [11]

Proclamation

(3) praying at the same time for us as well, that God will open up to us a door for the word, so that we may speak forth the mystery of Christ, for which I have also been imprisoned; (4) that I may make it clear in the way I ought to speak.

In verse 3, Paul shifts the believer’s prayers to those specifically for the outreach and the proclamation of the Gospel. Even though he was imprisoned in Rome, his “concern was that he and his associates might have opportunities for witnessing (‘that God may open a door for our message’) and that Paul might make clear (‘proclaim’) the great secret (‘mystery’; cf. Col 1:26; 2:2 with Eph 1:9; 3:1) of redemption in Christ in a worthy manner. There was no selfish motive behind this prayer; Paul’s consuming interest was for the advancement of the gospel, not for his own blessing.” [12]
Norman Giesler points out that Paul often requested prayer from the readers of his epistles (Rom 15:30; Eph 6:19; 1 Thes 5:25; 2 Thes 3:1). In this case, his request was for an open door (cf. 1 Cor 16:9; 2 Cor 2:12) through which he could clearly minister the gospel message, the mystery of Christ (cf. Eph 3:4; 6:19; Col 1:26–27; 2:2), for which he was in chains (cf. Php 1:7, 13–14, 16; Col 4:18; Phmn 1, 9–10, 13). He desired not only an opportunity to preach but also clarity in preaching: that I may proclaim it clearly, as I should (i.e., ‘as I am obligated to’; cf. Rom 1:14–15).” [13]
And Max Anders notes that “the believer’s prayers are not to be centered only on self. … Paul’s request is that the Colossians pray for him so he can share the message of the mystery of Christ with those who have not yet joined the family of faith. Paul could have prayed for many things. He reminds us that he is in chains, a clear reference to his imprisonment. He could have prayed for release or relief. He didn’t though. He prayed that God would open a door [of opportunity] for [his] message. Paul knew God can open doors of opportunity even for those behind prison doors.” [14]
Continuing, Anders explained, “Paul desired not only opportunity; he also requested clarity. Paul’s desire was that even in his less than ideal circumstances he might bring others to faith in Christ. Paul’s prayers were answered. Philippians, like Colossians, was written while Paul was imprisoned. … Even as Paul brings his letter to a close and as he prays for opportunities to evangelize, Christ remains central. He is the exalted Creator and Redeemer in chapter 1. He is the fullness of deity, and he conquers by his cross in chapter 2. He is seated in majesty and authority in chapter 3. In chapter 4, it is Christ who is proclaimed.” [15]

Performance

(5) Conduct yourselves with wisdom toward outsiders, making the most of the opportunity.

Paul’s point here is that believers need to be both wise and tactful towards people outside the Church. We, in effect, are missionaries where we live. Having that wisdom means we learn to know how and when not to speak to unbelievers. We cannot give the impression of superiority and also need to avoid being overly critical. As William Barclay said, “Few people have ever been argued into Christianity.” [16] As believers, we are to reflect Jesus in all we do and demonstrate Godly character in our daily lives because it is our life that will attract unbelievers to Christ.
Max Anders insightfully wrote, “If believers are to be effective in sharing the message, they must be wise in the way [they] act toward outsiders. Wisdom enables us to combine boldness with tact. Wisdom enables us to employ the proper approach in specific situations and with particular individuals. If believers are to be effective in sharing the message, they must also make the most of every opportunity. The literal translation of this phrase is redeem [buy back] the time. It refers to “snapping up every opportunity that comes.” Believers can look to the example of the man who penned the words for encouragement. Paul, the prisoner, exploited every opportunity to share the message.” [17]
Commentator Curtis Vaughan points out that, “Paul’s words imply that believers are to be cautious and tactful so as to avoid needlessly antagonizing or alienating their pagan neighbors. In a positive sense, they also imply that believers should conduct themselves so that the way they live will attract, impress, and convict non-Christians and give the pagan community a favorable impression of the gospel. (See 1 Cor 5:12, 13; 1 Thess 4:12; 1 Tim 3:7)” [18]
And lastly, Barclay also said this: Christians should want to be looking for every opportunity to share Christ. In both our daily life and at work, there are always opportunities if we recognize them. Far too often we refuse to engage someone or we overwhelm them with judgment or condemnation. Far too often our churches teach us about the Gospel message but we never put it into practice. [19]

Perfection

(6) Let your speech always be with grace, as though seasoned with salt, so that you will know how you should respond to each person.

Again William Barclay said that the Christian should try to have both charm and wit so that they might know how to give the right answer in any given situation. But he did forget to point out how we need to rely upon the Holy Spirit who will give us the words to say in those situations (John 16:13; Acts 1:8; Gal 5:22-23). We cannot think that it is our charm and wit that controls whether the Gospel is received by someone, as if the Gospel depends upon our ability to turn a phrase. Our job is to be ready in season and out (2 Tim 4:2) and to be bold enough to speak, allowing the Holy Spirit to speak through us (Php 1:20; 2 Tim 1:7).
And from Max Anders, “For the sharing of the message of Christ to be effective, the wise walk must be accompanied with flavorful talk. The believer’s talk is to be gracious, rather than gruff, and charming, rather than coarse. The believer’s talk is to be seasoned with salt. Salt was used for two purposes in Paul’s time. It was used as a preservative to keep food from spoiling. This would mean the believer’s speech is to be free from corruption, wholesome. Salt was also used as an additive to give flavor to food. If this meaning lies behind the figure, then the believer’s speech is to be interesting, witty, tactful, and appealing.” In other words, it is to be both wholesome and appealing. [20]

(2) Be earnest and unwearied and steadfast in your prayer [life], being [both] alert and intent in [your praying] with thanksgiving. (3) And at the same time pray for us also, that God may open a door to us for the Word (the Gospel), to proclaim the mystery concerning Christ (the Messiah) on account of which I am in prison; (4) That I may proclaim it fully and make it clear [speak boldly and unfold that mystery], as is my duty.

(5) Behave yourselves wisely [living prudently and with discretion] in your relations with those of the outside world (the non-Christians), making the very most of the time and seizing (buying up) the opportunity. (6) Let your speech at all times be gracious (pleasant and winsome), seasoned [as it were] with salt, [so that you may never be at a loss] to know how you ought to answer anyone [who puts a question to you]. (Col 4:2-6 AMP)

The Amplified Bible (La Habra, CA: The Lockman Foundation, 1987)

Footnotes

[1] R. C. Lucas, Fullness & Freedom: The Message of Colossians & Philemon, The Bible Speaks Today (Downers Grove, IL: InterVarsity Press, 1980), p. 171.
[2] John MacArthur, The MacArthur New Testament Commentary: Colossians & Philemon, (Moody Bible Institute: ©1992), p. 177.
[3] Ibid, pp. 177-178.
[4] Johannes P. Louw and Eugene Albert Nida, Greek-English Lexicon of the New Testament: Based on Semantic Domains (New York: United Bible Societies, 1996), p. 662.
[5] John MacArthur, The MacArthur New Testament Commentary: Colossians & Philemon, (Moody Bible Institute: ©1992), p. 179.
[7] Norman L. Geisler, “Colossians,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), p. 684.
[8] John MacArthur, The MacArthur New Testament Commentary: Colossians & Philemon, (Moody Bible Institute: ©1992), p. 179.
[9] Ibid, p. 182.
[10] Ibid, pp. 182-183.
[12] Curtis Vaughan, “Colossians,” in The Expositor’s Bible Commentary: Ephesians through Philemon, ed. Frank E. Gaebelein, vol. 11 (Grand Rapids, MI: Zondervan Publishing House, 1981), p. 221.
[13] Norman L. Geisler, “Colossians,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), p. 684.
[14] Max Anders, Galatians-Colossians, vol. 8, Holman New Testament Commentary (Nashville, TN: Broadman & Holman Publishers, 1999), pp. 345–346.
[15] Ibid, pp. 345-346.
[17] Max Anders, Galatians-Colossians, vol. 8, Holman New Testament Commentary (Nashville, TN: Broadman & Holman Publishers, 1999), p. 346.
[18] Curtis Vaughan, “Colossians,” in The Expositor’s Bible Commentary: Ephesians through Philemon, ed. Frank E. Gaebelein, vol. 11 (Grand Rapids, MI: Zondervan Publishing House, 1981), p. 222.
[20] Max Anders, Galatians-Colossians, vol. 8, Holman New Testament Commentary (Nashville, TN: Broadman & Holman Publishers, 1999), p. 346.

The primary sources for this study use J. Hampton Keathley III, Paul’s Letter to the Colossians: An Exegetical and Devotional Commentary, from bible.org, Copyright ©1996-2020 Bible.org, and all attributions are reprinted with permission granted by bible.org, and John MacArthur, The MacArthur New Testament Commentary: Colossians & Philemon, (Moody Bible Institute: ©1992).

This study uses many of the commentaries, dictionaries and the Greek Lexicon which are all part of 'The Online Bible', Computer Program, © 2023, Larry Pierce, http://www.onlinebible.net/, unless otherwise referenced. See Colossians Bible Study for full attribution. All word definitions are from either Strong's and/or part of the Online Bible Program.

All Scriptures quotes are from the New American Standard Bible, 1995 Revision, unless otherwise noted. Verse links from Blue Letter Bible.

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