Colossians 4

Colossians 4:1

4:1 This verse logically goes with the closing verse of chapter 3. Masters should give their bondservants what is just and fair. They should not withhold from them a proper wage, but should pay them well for the work they have done. This is addressed directly to Christian employers. God hates the oppression of the poor, and the gifts of a man who has grown rich through unfair labor practices are unacceptable to the Lord. God says in effect: You keep your money; I don’t like the way you made it (see Jam_5:1-4). Masters should not be high-minded but should fear. They also have a Master in heaven, One who is just and righteous in all His ways. Before closing this section it is interesting to note how the Apostle Paul repeatedly brings these matters of everyday life under the searchlight of the lordship of Christ as follows: (1) Wivesas is fitting in the Lord (v. 18). (2) Childrenwell-pleasing to the Lord (v. 20). (3) Servantsfearing the Lord (v. 22). (4) Servantsas to the Lord (v. 23).

Colossians 4:2

C. The Believer’s Prayer Life and Witness by Life and Speech (4:2-6) 4:2 Paul never tires of exhorting the people of God to be diligent in their prayer life. Doubtless one of the regrets we all will have when we get to heaven will be that we did not spend more time in prayer, especially when we will realize the extent to which our prayers were answered. There is a great deal of mystery in connection with the whole subject of prayer, many questions which cannot be answered. But the best attitude for the Christian is not to seek to analyze, dissect, or understand prayer’s deeper mysteries. The best approach is to keep praying in simple faith, leaving aside one’s intellectual doubts. Not only are we to continue earnestly in prayer, but we are also to be vigilant in it. This immediately reminds us of the Lord Jesus’ request to the disciples in the Garden of Gethsemane: Watch and pray, lest you enter into temptation. They were not vigilant, and so fell sound asleep. Not only are we to watch against sleep, but also against wandering thoughts, listlessness, and unreality. And we are to watch to see that we are not robbed of time for prayer (Eph_6:18). Then again, our prayers are to be with thanksgiving.

Not only are we to be thankful for past answers to prayer, but in faith we can also thank the Lord for prayers He has not answered. Guy King summarizes nicely: His love wants the best for us; His wisdom knows the best for us; and His power gets the best for us.4:3 Paul asks that the Colossians remember to pray also for him, and for the servants of the Lord who are with him in Rome. It is beautiful to notice that he does not ask that he might be released from prison, but rather that God would open a door to him for preaching the word. The apostle wanted God to open doors for him. What an important lesson there is for us in this! It is all too possible for us to go around opening doors for ourselves in Christian service.

But this is a peril to be avoided. If the Lord opens the doors for us, then we can confidently enter them, knowing that He is leading. On the other hand, if we open the doors for ourselves, then we cannot be sure that we are in the center of the Lord’s will, and we might soon be stooping to carnal means to carry on the so-called work of the Lord. Paul’s specific request is that a door for the word might be opened to him to speak the mystery of Christ, for which he was in chains. The mystery of Christ in this verse is the truth of the church, and particularly that aspect of it which might be defined by the expression Christ for the Gentiles. That was the special aspect of the gospel message which had been committed to Paul to preach.

It was because he dared to suggest that Gentiles could be saved in the same way as Jews that the Jewish leaders finally succeeded in having him sent to Rome as a prisoner. There are some who teach that the great mystery of the church was revealed to Paul while he was in prison. They therefore put great emphasis on the Prison Epistles while seeming to underestimate the importance of the Gospels and other books of the NT. But it is clear from this verse that the preaching of the mystery was the cause of his imprisonment and therefore must have been revealed to him some time before his arrest. 4:4 He is anxious to make it manifest, that is, to preach it in such a clear manner that it will be readily understood by the people. This should be the desire of every Christian who seeks to make Christ known. There is no virtue in being deep. We should aim to reach the masses of humanity and, in order to do so, the message must be presented simply and clearly. 4:5 Christians should walk in wisdom toward those who are outside. In their everyday behavior, they should realize that they are being carefully watched by unbelievers. The world is more interested in our walk than in our talk. In the language of Edgar Guest: I’d rather see a sermon, than hear one, any day. This does not mean that the Christian should not also confess Christ with his lips, but the point is that his walk should correspond with his talk. It should never be said of him, High talk, low walk.Redeeming the time means buying up opportunities.

Every day of our lives we face opportunities for witnessing to the saving power of the Lord Jesus Christ. As these opportunities come along, we should be ready to snap them up. The word buying implies that there is often a cost involved. But whatever the cost may be, we should be ready to share our precious Savior with those who do not know Him. 4:6 Our speech should always be with grace, seasoned with salt, that we may know how we ought to answer each one. If our conversation is to be always with grace, it must be courteous, humble, and Christlike. It should be free from gossip, frivolity, uncleanness, and bitterness. The expression seasoned with salt may have a number of meanings. Some commentators think that although our language should be gracious, it should be equally honest and without hypocrisy. Other think of salt as that which heightens flavor, and so Paul is saying that our conversation should never be dull, flat, or insipid, but should always be worthwhile and profitable.

Lightfoot says that heathen writers used salt as a figure of speech for wit. Paul changes wit to wisdom. Perhaps the best way to explain the expression is to study the language of the Lord Jesus. To the woman taken in the act of adultery, He said: Neither do I condemn you: go, and sin no more. Here we have the grace and the salt. First of all, the grace, neither do I condemn you; then the salt, go, and sin no more.

Then again the Lord Jesus said to the woman at Jacob’s well: Give Me a drink. … Go, call your husband. The first speaks of grace, whereas the second reminds us more of salt. That you may know how you ought to answer each one. Perhaps the Apostle Paul is here thinking particularly of the Gnostics who came to the Colossians with their plausible doctrines. They should be ready to answer these false teachers with words of wisdom and faithfulness.

Colossians 4:7

D. Glimpses of Some of Paul’s Associates (4:7-14) 4:7 Tychicus was apparently the one who was chosen by the Apostle Paul to carry this Letter from Rome to Colosse. Maclaren pictures how amazed Tychicus would have been if told that these bits of parchment would outlast all the ostentatious pomp of the city, and that his name, because written in them, would be known to the end of time all over the world.Paul here assures the saints that when Tychicus arrives he will tell them all the news of the apostle’s affairs. Again it is nice to read the combination of titles which Paul bestows on this brother. He calls him a beloved brother, faithful minister, and fellow servant in the Lord. How much more to be coveted are titles such as these than high-sounding ecclesiastical names that are given to church officials in our day! 4:8 Tychicus’ trip to Colosse would serve two purposes. First of all, he would give the saints a firsthand account of Paul and his companions in Rome, and also he would comfort the hearts of the Colossians. Here again, comfort probably has more the idea of strengthen or encourage (see Col_2:2) than that of consoling. His ministry to them would have the general effect of helping them to stand against the false teaching that was then prevalent. 4:9 The mention of the name Onesimus brings before us the lovely story unfolded in Paul’s Letter to Philemon. Onesimus was the runaway slave who sought to escape from punishment by fleeing to Rome. Somehow he had come in contact with Paul, who, in turn, had pointed him to Christ. Now Onesimus is going to travel back to his former master, Philemon, in Colosse. He will carry Paul’s Letter to Philemon, while Tychicus carries the Letter to the church at Colosse. Picture the excitement among the believers in Colosse when these two brethren arrived with the Letters from Paul! Doubtless they sat up late in the evening, asking questions about conditions in Rome and hearing of Paul’s courage in the service of his Savior. 4:10 Not much is known about Aristarchus except that he had previously been arrested in connection with his service for the Lord, as recorded in Act_19:29. Now he is Paul’s fellow prisoner in Rome. Mark is here spoken of as the cousin of Barnabas. This young man had started out with Paul and Barnabas in missionary labors. Because of his failure, Paul decided that he should be left at home, but Barnabas insisted on taking him with him. This caused a rift between the two older workers. However, it is good to learn that Mark’s failure was not final, and he is now restored to the confidence of the beloved Paul. If Mark should visit Colosse, the saints there are told to welcome him. The expression about whom you received instructions does not necessarily mean that the Colossians had previously received instructions concerning Mark. It may refer to the instructions which Paul is now giving to them: If he comes to you, welcome him. The tense of the verb received may simply mean that by the time the Colossians read this Letter, they would have received instructions. The mention of Mark, the writer of the Second Gospel, reminds us that we are all writing a gospel day by day: We each write a gospel, a chapter a day, By deeds, looks and likes, the things that we say, Our actions betray us words faithful and trueSay, What is the gospel according to you?4:11 Another co-worker of Paul is spoken of as Jesus, who is called Justus. Jesus was a common name then, as it still is in certain countries. It was the Greek equivalent of the Hebrew name Joshua. No doubt this man was called Justus because his Christian friends would feel the incongruity of anyone having the same name as the Son of God. The three foregoing men were all converted Jews. Indeed they were the only three former Jews who were fellow workers with Paul for the kingdom of God, men who had proved to be a comfort to him. 4:12 As Paul is bringing his Letter to a close, Epaphras reminds him to be sure to send his own personal greetings to the dear saints in Colosse. Epaphras, a native of Colosse, was constantly remembering the believers in his prayers, asking the Lord that they might stand perfect and complete in all the will of God. 4:13 Paul bears witness to the fact that Epaphras travailed in prayer not only for those in Colosse, but also for the Christians in Laodicea and those in Hierapolis. This man had a personal interest in the people of God with whom he was acquainted. Doubtless he had a very long prayer list, and it would not be at all surprising if he remembered each one in prayer every day. He prays hard for you all the time, that you may stand fast, ripe in conviction, and wholly devoted to doing God’s will (NEB). 4:14 Now Paul sends greetings from Luke, the beloved physician, and Demas. Here we have a study in contrasts. Luke had traveled with Paul considerably and had probably ministered to him both physically and spiritually during his times of sickness, persecution, and imprisonment. Demas, on the other hand, had gone on with the apostle for a while, but it was necessary at last for the apostle to say of him: Demas has forsaken me, having loved this present world, and has departed for Thessalonica (2Ti_4:10).

Colossians 4:15

E. Greetings and Instructions (4:15-18) 4:15 Greetings are now sent to the brethren who are in Laodicea, to Nymphas, and the church that was in his house. We read again of the church in Laodicea in Rev_3:14-22. The church there became lukewarm about the things of God. It became utterly materialistic and self-satisfied. Thinking that all was well, the people did not realize their own nakedness. Manuscripts differ as to whether Nymphas (a man) or Nympha (a woman) is addressed.

But it is sufficient to notice that there was a church in that home in Colosse. In those days the Christians did not have elaborate edifices such as are used today. However, most of us will readily agree that the power of God in a local church is far more important than an elaborate building or fine furnishings. Power is not dependent upon the latter; luxurious church buildings often serve as a hindrance to power. 4:16 When this epistle had been read in Colosse, it was to be sent to the church of the Laodiceans to be read there also. Undoubtedly this was done, but from what we learn in Revelation 3, it seems that the Laodiceans did not heed the message of this Letter, at least in a lasting way. Paul also directs that the epistle from Laodicea should be read in Colosse. There is no way of knowing what Letter is referred to. Some believe that Paul’s so-called Letter to the Ephesians was the one in view. Some ancient manuscripts omit the words in Ephesus in Eph_1:1. This has led commentators to believe that the Letter to the Ephesians might have been a circular Letter which was supposed to be read in several different churchesfor instance, Ephesus, Laodicea, then Colosse. This view is also strengthened by the fact that so few personal references are made in Ephesians compared to the number made in Colossians. 4:17 Archippus is told to take heed to the ministry which he had received in the Lord, and to fulfill it. Here again, we do not have definite information as to what ministry is referred to. Many have believed that Archippus was a son of Philemon, and that he was active in the church at Colosse. The verse will become much more meaningful to us if we assume that our name is Archippus, and if we hear the Spirit of God saying to us: Take heed to the ministry which you have received in the Lord, that you may fulfill it. Each one of us has been given some service by the Lord, and we will some day be required to give an account of what we have done with it. 4:18 At this point, the apostle took the pen in his own hand and signed his closing salutation with his Gentile name Paul. Doubtless as he did so the chains on his hands proved an inconvenience in writing, but it reminded him to say to the Colossians: Remember my chains. The sound of pen and chains together is the final sign that the preacher’s chains cannot bind the Word of God. Then he closed the Epistle with the words Grace be with you. Amen. A. T. Robertson writes: There is no richer word than the word grace, for it carries in it all of God’s love as seen in the gift of His Son for us. Amen.