Let your speech always be gracious
The phrase "Let your speech always be gracious" calls believers to ensure that their words are consistently filled with grace. The Greek word for "gracious" is "charis," which implies kindness, favor, and goodwill. In the context of the early church, this instruction was crucial as Christians were often under scrutiny and persecution. The call to gracious speech reflects the character of Christ, who exemplified grace in His interactions. Historically, this aligns with the Christian witness in a pagan world, where believers were to stand out through their conduct and conversation. The emphasis on "always" suggests a continual, unwavering commitment to grace, regardless of circumstances.

seasoned with salt
The metaphor "seasoned with salt" draws from the cultural and historical significance of salt in the ancient world. Salt was a valuable commodity, used for preservation and flavor. In a biblical context, salt symbolizes purity, wisdom, and covenant (as seen in Leviticus 2:13). Here, Paul encourages believers to ensure their speech is not only gracious but also impactful and preserving. The idea is that words should be both palatable and preserving, offering truth and wisdom that prevent moral decay. This aligns with Jesus' teaching in Matthew 5:13, where He calls His followers the "salt of the earth," emphasizing their role in influencing the world positively.

so that you may know how to answer everyone
The purpose of gracious and seasoned speech is "so that you may know how to answer everyone." The Greek word for "answer" is "apokrinomai," which implies a thoughtful, reasoned response. This reflects the early Christian need to defend their faith amidst misunderstanding and opposition. The phrase suggests preparedness and discernment in communication, ensuring that responses are appropriate to each individual's needs and questions. Historically, this was vital for the spread of the Gospel, as believers were often called to explain their faith to both Jews and Gentiles. The emphasis on "everyone" underscores the universal scope of the Christian mission, requiring adaptability and wisdom in engaging with diverse audiences.

(6) Seasoned with salt.--It seems impossible not to trace here a reference to our Lord's words in Mark 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 Ephesians 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 1Peter 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.

Verse 6. - (Let) your speech (literally, word) (be) always with grace, seasoned with salt (Ephesians 4:29, 31; Ephesians 5:3, 4; Titus 2:8; Matthew 12:34-37; Luke 4:22; Psalm 45:2). "Word" (λόγος) has its common acceptation, as in Colossians 3:17; Colossians 2:23; Titus 2:8; 2 Timothy 2:17; James 3:2. "With grace" (ἐν χάριτι) gives the pervading element of Christian speech; as "in wisdom," of Christian behaviour (ver. 5). "Grace," here without the article, is not, as in Colossians 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. Psalm 45:2 (44:3, LXX); Ecclesiastes 10:12 (LXX); 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 Ephesians 4:29 the connection is different, and the application more general (comp. Matthew 5:13; Mark 9:49, 50). That you may know how you ought to answer each one (ver. 4; 1 Peter 3:15; Philippians 1:27, 28; 2 Thessalonians 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 παρρησία, liberty of speech and readiness to "every good word." For their faith was assailed by persuasive sophistry (Colossians 2:4, 8, 23) and by brew-beating dogmatism (Colossians 2:16, 18, 20, 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." 1 Peter 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 (Colossians 1:5, 23, 27; Colossians 2:18; Colossians 3:15). With this exhortation the Christian teaching of the Epistle is concluded. In its third and practical part (Colossians 3:1-4:6) 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 (Colossians 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 - Colossians 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.

Parallel Commentaries ...


[Let] your
ὑμῶν (hymōn)
Personal / Possessive Pronoun - Genitive 2nd Person Plural
Strong's 4771: You. The person pronoun of the second person singular; thou.

speech
λόγος (logos)
Noun - Nominative Masculine Singular
Strong's 3056: From lego; something said; by implication, a topic, also reasoning or motive; by extension, a computation; specially, the Divine Expression.

always [be]
πάντοτε (pantote)
Adverb
Strong's 3842: Always, at all times, ever. From pas and hote; every when, i.e. At all times.

gracious,
χάριτι (chariti)
Noun - Dative Feminine Singular
Strong's 5485: From chairo; graciousness, of manner or act.

seasoned
ἠρτυμένος (ērtymenos)
Verb - Perfect Participle Middle or Passive - Nominative Masculine Singular
Strong's 741: Prop: I arrange, make ready; I season, flavor. From a presumed derivative of airo; to prepare, i.e. Spice.

with salt,
ἅλατι (halati)
Noun - Dative Neuter Singular
Strong's 217: Salt. From hals; salt; figuratively, prudence.

so that you may know
εἰδέναι (eidenai)
Verb - Perfect Infinitive Active
Strong's 1492: To know, remember, appreciate.

how
πῶς (pōs)
Adverb
Strong's 4459: Adverb from the base of pou; an interrogative particle of manner; in what way?; also as exclamation, how much!

to answer
ἀποκρίνεσθαι (apokrinesthai)
Verb - Present Infinitive Middle or Passive
Strong's 611: From apo and krino; to conclude for oneself, i.e. to respond; by Hebraism to begin to speak.

everyone.
ἑκάστῳ (hekastō)
Adjective - Dative Masculine Singular
Strong's 1538: Each (of more than two), every one. As if a superlative of hekas; each or every.


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NT Letters: Colossians 4:6 Let your speech always be with grace (Coloss. Col Co)