Introduction

We have turned to the book of Colossians to begin our journey down the road of apologetics. Let's go there again to make some introductory comments that will help us focus our thoughts for this morning.

In this unit of Scripture (Col. 3:1-4:6), personal relationships are viewed in three ways. 1) First, relationships are discussed in general in terms of the interaction which calls forth various graces in our living, especially in relation to other Christians ("each other," vs. 9, 13). 2) Second, relationships are discussed according to our stations in life (3:18-4:1, cf. wives, husbands, children, fathers, slaves/employees, and masters/employers). 3) Third, they are discussed according to the basic subdivisions of the human race into believer and non-believer, Christian and non-Christian (4:2-6, cf. v. 5, "outsiders").

It is in this last relationship in this context that we are summoned to apologetic living, our theme for this message today. As we are to pray apologetically (4:3-4) so we are to live apologetically (4:5). Our cue to apologetics in this text is verse 6 where answer giving is addressed. We are working our way down to that verse in stages. Today we shall deal with two things that have to do with living apologetically: 1) the general manner of our walk, and 2) the precise direction of our walk.

1A. First, consider the general manner of our walk.

It is found in 4:5a, "be wise in the way you act toward outsiders." This is the backbone, the foundation, the context of answer giving and witness bearing. Our walk, Paul says, is part and parcel of apologetic talk.

In a word, we have the fundamental duty of manifesting godliness of life in all our dealings and relationships to the non-Christian (called outsiders, those outside the church, outside of fellowship with God). The manner of this walk is indicated by the reference to wisdom: "be wise in the way you act." It is important that we remember that wisdom is not a matter of academics or being an academician. It is not a matter of filling the head with knowledge for knowledge sake. Rather, it is ethically qualified.

Thus the orbit of thought is wisdom of God versus natural human wisdom, whether of Greek philosophy or of philosophy today in its impact on the non-technical thinkers and popular culture. Wisdom includes knowledge and philosophy but also its crucial context of ethics and conduct.

Consider the meaning of wisdom in Scripture. Job spends some time probing for true wisdom until the answer finally surfaces (Job 28:12-20, 28). The answer is found in fear of God and avoidance of evil (v. 28)

The parallels in Psalm 111:10 give the same emphasis that wisdom is found in fear and obedience. True understanding is manifest in commandment following.

And the book of wisdom, the Proverbs, shows us where true value is to be found (16:16-17, it is better than silver and gold; it avoids evil and guards the good way; it protects life). Wisdom toward outsiders involves a witness of life and lip that begins with being one who heeds instruction (Prov. 16:20) and that ends with speech that heals with a sweetness of the honeycomb (Prov. 16:24). This refers to positive speech in general as a way of life.

The outsider to the faith is in darkness but the Christian has been enlightened and is living now in the kingdom of light (Col. 1:12-14). We are to cultivate fruit that is ripened in the light. We cultivate this fruit in practical and down to earth terms. Paul encourages heavenly mindedness for earthly living in personal relationships. Godliness, God-like-ness, is demonstrated here in the relationship arena. This is where we love God in a practical way: in how we relate to the neighbor including the outsider.

Therefore, Colossians 4:5a gives us the contextual foundation of answer giving. It is the manifestation of godliness in direct relationship to the ungodly. No matter how they conduct themselves toward us from opposition to indifference, we are to be zealous for good works (Titus 2:14). We are to maintain a garden of good works, chomp at the bit to do good to all men especially those of the household of faith.

In other words, we have the fundamental duty to answer by word and deed that men may see our good deeds and glorify our Father who is in heaven (Matt. 5:16). Wherever we go in life, as we walk around, we are to carry ourselves in a way that demonstrates that we are interested in the fruits of righteousness that are ripened in the light. We are to be pressing ever forward for growth and development in our walk. All the graces of the Christian life are to be put into action wherever they apply in our relationships to unbelievers. This is first and foremost; it has priority. It is the way of wisdom instead of folly in the manner of our walk, in relation to those in darkness.

2A. Now, second, consider the precise direction of our walk

Now with respect to the outsider in particular, this walk has a precise direction. We are to walk through the open doors that God gives for the gospel (Col. 4:5b, "make the most of every opportunity"). We are to pray that God will give us an open door, something that only He can grant. As individuals and as a corporate body, as the church, we are to walk through every door of opportunity for the apostolic message to be expressed. We pray for an open door to hold it up like pillars hold up a building (Col. 4:3, 6; 1 Tim. 3:15). That is the precise direction of our walk with respect to unbelievers. In other words, it is our duty to avail ourselves of every opportunity to present Christ to the non-Christian.

This is life witness oriented (v. 5a) and it spills over to conversation (v. 6). It is gospel fulfillment, that is, apostolic gospel oriented (4:3-4) and it is the object of prayer (4:1). It is the precise direction that our general walk in wisdom is to sometimes go.

It is part and parcel of the broad principle of love for our neighbor with compassion as we see them in need. We see the greatest need, the need they have of Christ. We are to be good Samaritans to those who have been placed in our way by the Lord, to those who cross our path, to those who lay there captive in sin in front of us on our pathway (Luke 10).

We are to make gains for the gospel by "redeeming the time" (KJV) or making the most of every opportunity (NIV) that God gives us. I like the translation "redeeming the time" here because it uses a term from the market place that is often used of the work of Christ as our redeemer. To redeem is to literally buy something. When a slave is redeemed, he is set free and thus this term is a great term for our salvation in Christ. Here it is used of redeeming time, which in context refers to the open door of opportunity for the gospel to be clearly and boldly manifested. Here is an opportunity to buy something, so, pay for it, secure it, and take ownership of it.

This duty is intermittent. Opportunities are ever on the wing (Bruce). They are passing, fleeting and thus precious. Fulfilling this duty is like marketing.

Note some things that this does not mean.

1) It does not call us to opportunism.

This refers to taking advantage of opportunities or circumstances with little or no regard for principles or moral consequences. We have opportunists in businesses that rip people off legally, for example, by taking advantage of their ignorance. We can be evangelistic opportunists as well, forgetting to regard people as people.

A friend from high school that I had witnessed to from summer to summer, was suddenly a convert. A preacher met him coming out of a bar, downtrodden and forlorn. The preacher reported to me what transpired: he got him to make a decision for Christ there on the street. Later I talked with my friend and he was embittered against the gospel and felt exploited emotionally. He had "buyers" remorse! He was taken advantage of by evangelistic opportunism.

Church wide this may be done when churches over accent emotional appeal by down playing preaching and up playing music, drama, and a feel good about yourself band wagon type of appeal. To have a fifteen minute sermon that turns the remaining "worship" into entertainment is to accent the wrong syllable and to cultivate false religion where a god (small g) is given homage so long as this god is fun loving and caters to the needs of man. We should remember that the natural man could be affected by the gospel story like being affected by the hero in a play. Opportunism exploits this emotion by stirring it up in a programmed way.

As we pray for an open door, we are not looking for persuasive techniques so that we can entertain or scratch every social itch. We are not against growth but we are for growth by God's open door and according to His design for worship and instruction by the means of grace. God's open door may involve a single prophet like Isaiah preaching to a wasteland under judgment or it may involve a very frail band of twelve disciples. The crowds that followed Jesus were fickle, in one breath lauding Him as the son of David and in the other breath crying out for His crucifixion.

Thus whatever our size and makeup we have preaching, prayer, reading of Scripture, giving, singing, and the sacraments as the elements of worship. And we place the highest priority on the preaching/teaching of the word in worship because in this way we bow at the feet of Christ speaking by the Spirit in Scripture. Much of our time is spent in silence listening to His word and meditating on it prayerfully. We make much ado about preaching not because we exalt individuals who want to pontificate but because Christ commands the foolishness of preaching.

2) It does not refer to "obnoxious-ism."

We need wisdom to seize the moment without button holing people and forcing them through a contrived conversation. Some religious people are shrewd. By that I mean mischievous, sharp and hard heartedly clever. They are more like a shrew, an ill tempered and scolding woman. Some people think they can scold or manipulate the lost into the kingdom of God with clever devices.

3) It is not "indiscriminantism."

I recognize that we are to proclaim the gospel indiscriminately. We are to take the gospel to all men everywhere regardless of class, race, or nationality. The gospel is for mankind; it is to be spread on all kinds of soil and the field is the world!

But we are to take it discriminately to all men. We are not to cast our pearls before swine. We must discriminate between the dog and swine response to our message and learn to back off for a season. This is a matter of wisdom.

On the other hand, consider what redeeming the time does mean

1) It means being watchful

How do wise people buy investment property or stocks? They study, think, watch, and wait for the best opportunity. Wisdom is not served by impulsiveness. Our praying ought to cultivate this mentality of watching for the opportunity as we look at the needs around us: to buy up the opportunities of apologetic living.

2) It means paying a price (of time, of ego)

Sometimes, there is a price to pay of time, of your time. There is the price of possible embarrassment. Where your message is rejected there is the possible loss of friendship. We are not out to please ourselves but to please the neighbor in things the neighbor does not take pleasure in at the moment because he is lost and in need of being found. We need a bold sacrificial love.

3) It means being intuitive

We must be alert in order to grasp the fleeting moment. Is this the right moment? Do we see the need of the moment clearly? It seems to me that each step from a very general beginning to explaining the gospel, to leaving a booklet takes intuitiveness regarding the need and receptivity at the moment. When do we answer a fool and when do we not answer?

Conclusions

1) There is a tie between answer giving by life and answer giving by word. This is a both/and proposition.

Life without the spoken word is only half or perhaps three quarters of our duty. Maybe it is 95 per cent of our duty, especially when we include apologetic praying as part of the godly life (cf. the spouse who may win her husband by silent godliness, 1 Pet. 3:1-6).

This puts the greatest attention on the total life example, but it reminds us that the gospel also needs to be explained. And we must recall that a spoken word without the life is hypocrisy.

2) Apologetic praying is imperative.

We must ask the Lord for an open door for the word. Pray for the minister of the word and the ministry of the word (for the apostolic, NT word) to those outside. We need to ask God for wisdom in our over all walk and in the precise direction of walking through open doors to know when to answer a fool and when to avoid being a fool by answering.

3) The key is not quantifiable success. Growth is not the issue but the open door of proclamation is the issue. Central is the lived and spoken confession of glory to Christ. That is pleasing to God. We are to be seed-sowers as individuals and as a church; He is the seed-sower. He is the one who gives the fruit in His chosen season.

So, may the Lord enable you to both pray apologetically and live apologetically so that with one voice you may glorify God for the mercy He gives to the nations.