Colossians 4

CHAPTER IV

Additional Features of the Christian Life

Colossians 4:2

2 In Ephesians there follows the famous section on the Christian hoplite, his unseen enemies and his armor, to which Paul adds prayer. In Colossians Paul at once proceeds to prayer. Yet in Colosse but not in Ephesus Judaizers were advocating their peculiar philosophy that demon powers could work harm to Christians through the στοιχεῖα of the world, through physical, earthly elements, and were offering their system of regulations for protection against such harm. Should not Eph. 6:10–17 or a paragraph similar to it appear in Colossians instead of in Ephesians? Certainly not.

In Ephesians, which presents a view of the great Una Sancta, we must have mention made of the great enemies of the Holy Christian Church and the armor which vanquishes them. These enemies are powers that do not operate by means of physical substances but by means of deception; the armor that vanquishes them is according. The fiction promulgated in Colosse was nothing but fiction. Paul has revealed it as such by calling it a mere show of wisdom (2:23). It is brushed aside as being silly; there is no need of hoplite armor. The God-man is absolutely supreme (1:13, etc.; 2:9, etc.). Through him God has stripped the demon powers of their armor and has given Christ a glorious triumph over them (2:15). That is the answer to the Colossian Judaizers.

Our Christian life proceeds on its simple course, undisturbed by any Judaistic superstitions. This is the burden of Colossians. In Ephesians Paul looks farther and therefore introduces our battle and our firm stand against the temptations and the deceptions of the hellish spirits. The two letters are companion pieces, yet each keeps to its proper subject. Colossians refutes the Judaistic fiction, one that is so empty and silly; Ephesians presents the Una Sancta, its enemies being unable to harm it, clad, as it is, in the panoply of God.

In the Christian life that Paul has portrayed in 3:1–4:1 prayer occupies a most important place. Remember, Paul’s account shows in what Christian τελειότης or completeness consists. The Judaizers denied it the prize because it lacked observance of their decrees (2:18, 20, 21). God accords the prize to this life which, in addition to its other features, is filled with prayer.

Hold fast steadfastly to prayer, watching therein in thanksgiving! The verb means holding to something with strength and hence not neglecting or letting it drop. So the first Christians held fast to the doctrine of the apostles and to the fellowship, to the breaking of bread and to the prayers (Acts 2:42). Προσενχή is the sacred word, prayer to God, and is here and in a number of other places used in the wide sense as including all forms of prayer and devotion to God. Hence the Greek article “the prayer” which includes more than prayer in general, which also points definitely to the whole Christian prayer worship, public and private, for which the Colossians had been trained. In that, Paul says, go on with full strength of mind and heart.

In Eph. 6:18, “watching unto it in all steadfastness,” etc., means never neglecting it or growing careless; hence εἰςαὐτό is placed forward. Here Paul writes: “watching in it,” and the phrase is added without emphasis. This means that watching is to be added to prayer as an adjunct: ever praying and at the same time watching. The two are combined: Watch and pray (Matt. 26:41); to watch is an independent act. Here it is subjoined to prayer. Hence, not: “Watch so as not to neglect prayer!” nor: “Watch and be attentive during prayer!” but: “Pray, and at the same time be watchful!”

A third point is added in briefest form by means of a phrase: “in connection with thanksgiving.” Let us leave the phrase where Paul places it. Ἐναὐτῇ = “in prayer” so that “in thanksgiving” forms the sphere for all our praying and our watching. This indicates Paul’s meaning: our great thankfulness for all that Christ has done for us and all with which he has filled us (2:9); see also 3:15, 17. He has freed us from all superstitious fears; he has placed us into the pure and happy Christian life. Cling to him in prayer and watch that nothing removes us from him and constantly thank him for all that we have in him.

Colossians 4:3

3 Paul continues by mentioning a special phase of this activity of prayer: praying withal also concerning us that God open for us a door for the Word, to utter the mystery of Christ because of which I am also in bonds, that I may make it public as I ought to utter it.

The thought is the same as that found in Eph. 6:18, 19. Paul solicits the prayer of the Colossians for himself especially and also for his assistants. Ἅμα = at the same time: when you pray do so also “concerning us” (R. 1140). “Us” means Paul and Timothy (1:1) and thus naturally includes other assistants of Paul’s. This “us” is not a majestic or an editorial plural that designates Paul himself; no writer uses such a plural and the singular in the same sentence.

“Ἵνα is non-final and states what the Colossians are to pray for: “God may open for us a door for the Word” (objective genitive). The infinitive is scarcely epexegetical (R. 1086) but rather indicates result: “so that we may utter the mystery of Christ.” God’s opening the door (aorist, one act) is to have this result: effective utterance (aorist) of the mystery of Christ. To utter a mystery is to make it known (Eph. 6:19), to reveal it. What Paul means by this “mystery” he has stated in 1:26, 27 and 2:2, namely the whole blessed gospel mystery of Christ’s universal redemption which opened salvation for all men equally on the one basis of his blood through faith alone without any human requirement whatever. To open a door for the Word is to provide a free opportunity for the proclamation of the Word of the gospel so that its contents, the mystery of Christ (one may regard this genitive as objective), may be freely uttered.

God opens the door by his providence. Many fail to note this and try to open doors for themselves. When we are spreading the gospel we must follow God’s providential indications as to where we ought to work. Louis Harms tried to send his missionaries to the Gallas, but the door was shut, God had another place open. Paul could not enter Bithynia (Acts 16:7); God opened the door into Europe, into Macedonia. Again, not until after Paul had preached in Europe did God open the door in Ephesus and in the Roman province of Asia.

The Word and the work are his. Paul is not asking that a certain door be opened but for the opening of “a door” wherever God may have one. We need not puzzle about Paul’s meaning. He is thinking of the time when in all probability he will be released (Philemon 22). Then, he hopes, God will have a door open for him and for his assistants that will lead them into new, fruitful mission work.

Colossians 4:4

4 Now he uses the singular because he is speaking for himself alone: “because of which (mystery) I have been placed in bonds (and am still in this condition, perfect tense).” Paul had planned to go to Spain (Rom. 15:23, 24), but God had kept that door closed. It was God’s plan to have Paul first testify in Rome (Acts 23:17), especially to the many Jews in Rome (Acts 28:17, etc., see the author’s exposition of Paul’s great success among the Jews in Rome, which began so promptly after his arrival in that city). The reason for Paul’s captivity was, indeed, the mystery of Christ. The Jews would not believe that Gentiles could be saved without first becoming Jews. Their rage against Paul for preaching such a doctrine had brought about his long imprisonment.

The relative clause regarding Paul’s imprisonment enables him to add a second non-final ἵνα which states what he wants the Colossians to pray for for him personally regarding his imprisonment. Before God opens a door into some new territory for him and for his assistants (Paul hoped that this might be Spain), he has yet to face the imperial court when his case is brought to trial. Then he wants to make public the mystery of Christ (φανερώσω) in the court of the whole empire, wants to do this “as he ought to utter” the mystery at that critical time, literally: “as it is necessary that I make utterance” (aorist infinitive, effective utterance on that occasion). We are not left to surmise Paul’s meaning. Not long after this time he wrote Philippians and in that epistle reports that at his trial the great fact that his bonds were connected with Christ was published in the whole Prætorium (the imperial Roman guard of 9, 000 soldiers) and in all the rest of Rome (see the exposition of Phil. 1:13, etc.). God had granted the prayer which Paul here asks the Colossians to make.

Paul’s missionary plans for the future were of interest to the Colossians as they were to all the churches which Paul had founded. They would surely pray that another great door might be opened for him. Note that in 2 Cor. 2:12 he states that such a door was opened to him in Troas. But before those plans regarding the future could be realized, Paul had to face the imperial court where he was obliged to show that his imprisonment was due to the Jews, to their hate against the gospel of Christ preached by Paul. All Paul’s work in the future depended on the manner in which the court would regard this gospel. In fact, all the congregations founded by Paul, including Colosse which was founded by Paul’s pupil Epaphras (1:7), would be involved in the favorable or the unfavorable outcome of Paul’s trial. So much depended on how Paul would speak when his case regarding the gospel came up before the imperial supreme court.

Colossians 4:5

5 The Colossian congregation is to pray for the progress of the Word in the world as a unit. Then the Colossians will, indeed, not hinder the gospel by their conduct in their own city. In wisdom (ever) walk toward those without, buying up the opportunity. see Eph. 5:16: “Those outside” are all the non-Christians. Christian wisdom in our daily contact with them will avoid everything that may prejudice them against the gospel and will do everything that may win them for the gospel. It will make the most of every opportunity that offers itself as one does when he gets a good chance to buy up something and then buys to the limit. In Eph. 5:16 the context is somewhat different.

Some endeavor to erase this difference by identifying Eph. 5:16 with Col. 4:5. Here, as elsewhere in the two epistles where the wording is similar, we should leave each modification of thought as Paul has it.

Colossians 4:6

6 Your discourse (ὁλόγος = what you say) ever with grace, seasoned with salt, so that you know how you ought to make answer to every single one.

To say that Paul writes carelessly in this last admonition is to fail to note the incisiveness of Paul’s brevity. Moulton, Einleitung 289, calls Paul’s word interjectional. Hence the imperative ἔστω or some other verb form is not found. “Ever with grace” means with graciousness, in a kindly spirit. The addition “seasoned with salt” (perfect passive participle: “having been seasoned”) conceives the discourse as food that is duly seasoned before it is served and is thus palatable when it is served. “Have salt in yourselves!” Mark 9:50. “Salt is good,” Luke 14:34. Salt is neither the wisdom nor the graciousness we are to use; it is the wholesomeness of what we say. Salt is not used in the sense of wit like the spice of Attic salt (wit). We need not introduce the power of salt to prevent decay; only its commonest use for making food palatable lies in the context.

Some have regarded the infinitive as a substitute for an imperative, but an infinitive of result (R. 1090) completes Paul’s thought: “so that you get to know (aorist) how you ought to make answer to every single one.” By using wisdom and clothing this in graciousness and giving it a wholesome taste we shall soon get to know just how to answer every person with whom we get into a discussion so that we may make the most of all such opportunities. Paul wants to say just the right thing at the critical time of his trial so as not to damage the cause of the gospel in any way. But this is what we should always strive to do in all our contacts with those outside. Foolish remarks, ungracious, surly, or cutting retorts, finally saltless talk that is vapid and from which the hearer’s mind turns away because it is not worth considering, never do the Christian cause any good. These three qualities here touched upon briefly by Paul are only too often missing from what Christians say especially also to outsiders.

This concludes the description of the Christian life which is deserving of the Lord’s prize and commendation. Let the Judaizers talk their show of wisdom (2:23), it is even tasteless, to say nothing about being foolish. It has neither the sound content of wisdom nor the attraction of grace and seasoning; men set such a dish aside. Our logos is to be such as will make men seek it more and more until they become Christians. Paul’s words apply to much of the sermonizing of our day. The pulpit needs wisdom, the grace and the salt of the gospel. The food it offers is often too cheap in both content and seasoning.

The Conclusion

Tychicus is to inform the Colossians about Paul’s affairs

Colossians 4:7

7 All the things concerning me shall Tychicus make known to you, the beloved brother and faithful minister and fellow slave in the Lord, whom I have sent to you for this very thing in order that you may get to know the things about us and that he may comfort your hearts, together with One-simus, the faithful and beloved brother, who is from you. They shall make known to you everything here.

Therefore Paul sends no information about his present situation. The Colossians will want to know everything; Tychicus will give them all the information they desire. See the close parallel in Eph. 6:21, etc. See this passage regarding Tychicus. He was to take the three letters (Ephesians, Colossians, Philemon) to their respective destinations; we think he was also to deliver the letter to the Laodiceans.

In Eph. 6:21 Paul calls Tychicus “the beloved brother and faithful minister in the Lord”; here Paul adds a third term, “fellow slave.” All three terms are objective, and hence no possessive pronoun such as “my,” “our,” “your” is added. “Beloved brother” places Tychicus among all the Christian brethren as being one of them, who has become beloved by those who know him. At the same time he is a “faithful minister” who as such has rendered true service to the church, which all should appreciate. With this second designation goes “fellow slave,” a fellow slave of Paul and of Timothy (1:1) who submitted his will completely to the Lord. The last two terms refer to work done and being done and are thus modified by “in the Lord,” “beloved brother” is quite complete in itself.

Colossians 4:8

8 Ἔπεμψα is an epistolary aorist; we should say, “I am sending.” The Greek thinks of the arrival of the letter and its reading in Colosse; the English of the time of its writing. Paul is sending his letter by a man such as Tychicus “for this very thing that you may get to know (ingressive aorist) the things concerning us (Paul and Timothy, etc., 1:1), and that he may comfort your hearts” (non-final ἵνα). Some other messenger might not have been able to supplement Paul’s letter in this way. So the Colossians may ask Tychicus everything; that is why he is being sent. “The things concerning us” has the same plural that is used in Ephesians (which see). Although the Colossians had never had Paul in their midst they are deeply concerned about him and would like to know how he is faring in Rome. Tychicus will comfort their hearts by relieving all anxiety they may have. Things are going well enough for Paul and for the friends about him.

Colossians 4:9

9 Associative σύν adds the thought that Paul is sending Onesimus along with Tychicus. All that Paul says is that he is “from you.” Read Philemon. This slave ran away from his master in Colosse, came into contact with Paul in Rome, and was converted and completely changed. Paul is now sending him back to his master. Tychicus is serving as his protector, for a runaway slave was liable to arrest anywhere by the fugitivarii or slave catchers who were everywhere on the lookout for such slaves. Paul does not say what the congregation is to do with this slave; he says only that he is sending him back as “a faithful and beloved brother” who is from their city (ἐξὑμῶν).

The rest is to be found in Paul’s letter to Philemon. This designation is quite sufficient. The Colossians will receive Onesimus as “a faithful and beloved brother” (these same three words are also used to characterize Tychicus).

The implication that the Colossians will receive Onesimus as a brother lies in the last brief addition: “They shall make known to you everything here,” a quiet but significant plural. Onesimus is to help Tychicus tell what the congregation will want to know. They will receive him in the congregation, will accept him as a brother, one of Paul’s own converts who was brought to Christ in such a strange way. Paul dictates and commands nothing; he has the fullest confidence in the Colossians. Their hearts will tell them what to do. Let your imagination picture the scene when Tychicus brought Onesimus back to Colosse, when the remarkable news spread, when Philemon had his slave back with a special letter from Paul, when the congregation met, heard Paul’s letter to them, etc. Wonderful, indeed ! the whole of it exceedingly fine.

Salutations from Paul’s friends

Colossians 4:10

10 Paul sends salutations from six men; so together with Timothy (1:1) there were seven with him at this time, Epaphras having recently come from Colosse and belonging there. We have discussed the question of the salutations at the end of Ephesians and need not repeat, as to why there are none in Ephesians, why there are some in Colossians. Aside from Epaphras none of these men had had personal contact with the Colossians. Their salutation thus means that all these assistants of Paul’s as well as Paul and Timothy are solicitous about the Colossians, concerned in their spiritual welfare. By sending their salutation they concur in all that Paul has said in this letter about the Judaizers. These salutations are far more than a mere courteous gesture.

There salutes you Aristarchus, my fellow war captive, and Mark, the cousin of Barnabas, concerning whom you received directions. If he comes to you, receive him.

It is customary in such salutations to place the verb first and thus to emphasize both the verb and the subject (see Rom. 16:21–23). The verb really means to draw one to oneself, to embrace, and is used to designate a salutation on arrival and on departing and then in letters to indicate the sending of the salutation from a person and having certain persons saluted. Aristarchus came from Thessalonica; he was a member of the delegation that took the great collection to Jerusalem (Acts 19:24; 20:4). He accompanied Paul when the latter was sent from Caesarea to Rome as a prisoner. Whether he had remained with Paul during his imprisonment at Rome we are unable to say, we know only that he was now in Paul’s company.

Paul calls Aristarchus “my fellow war captive”; in Philemon 23 Epaphras receives this title, Aristarchus that of fellow worker. In Rom. 16:7 Andronicus and Junias are termed fellow war captives. The word does not mean fellow prisoner (our versions), one who was arrested and jailed with Paul as Silas was in Philippi. Paul does not have in mind spiritual war captives who are held as such by Christ’s grace. This would be a strange figure and would apply to all Christians. Some have thought that the friends of Paul were allowed to share Paul’s confinement under certain regulations, turn and turn about; that Aristarchus was now having his turn, Epaphras when Philemon was written. But both letters were written at the same time and most likely on the very same day. “Fellow war captive” means that Aristarchus shared the special hardship that was incident to Paul’s gospel warfare.

“Fellow worker” means that one shares in Paul’s labors. Either term can, therefore, be applied to Aristarchus. The one is not more distinguished than the other. The only difference is this, that the fellow captive is fellow to Paul while Paul is in confinement while a fellow worker may be fellow to Paul whether Paul is confined or not.

The second person is John Mark, the writer of the second Gospel, who is named also in Philemon 24 as being among Paul’s fellow workers. Paul and Barnabas took him along on their first missionary journey, but Mark left them and went home; therefore Paul refused to take him on his second missionary journey (Acts 12:25; 13:5; 13:13; 15:36–40). We hear no more about Mark until this time. Now he is again with Paul in Rome. We should certainly like to know how he came to be here, how he had regained Paul’s full confidence and was now one of Paul’s assistants. It is worth noting that both Mark and Luke are now with Paul.

It is, however, taking too much for granted when R., W. P., supposes that both of them possibly had their Gospels with them. As far as Luke is concerned, he had for a long time been gathering material and may have had this material with him; but both Gospels were written a little later.

Ἀνεψιός means “cousin” and not “nephew” as some suppose (see the evidence from the papyri). Mark is introduced to the Colossians as “the cousin of Barnabas” (Doric genitive), not in order to distinguish him from some other Mark, but in order that the Colossians may associate him with Barnabas, the latter being well known to them through the early work of Paul and Barnabas in Galatia which was not far from Colosse.

Mark is serving Paul: “concerning whom you received directions,” then the addition: “If he comes to you, receive him.” Mark is now with Paul and sends his salutation. The “directions” (ἐντολάι, plural) cannot be the statement to receive him when he comes. All our information is to the effect that Paul’s first communication to the Colossians is found in this epistle. We thus dismiss the idea that either by letter or by a verbal message Paul had sent directions to Colosse regarding Mark although some think that the aorist ἐλάβετε indicates this. This is another epistolary aorist like the one used in v. 8. Paul is now sending directions regarding Mark through Tychicus; an English writer would say, “concerning whom you are receiving directions.”

Paul is evidently sending Mark on some commission, in the course of which Paul expects him to arrive also at Colosse some weeks after the arrival of Tychicus. We, of course, do not know where Mark was to go on his route, what he was to do, and what directions Tychicus conveyed to the Colossians regarding Mark. “Receive him” means no more than to lodge and to entertain Mark; yet, since Paul asks this, Mark is to be received as Paul’s friend and assistant. Although he is confined in Rome, we see that by means of his faithful assistants Paul is able to reach out into all his congregations far and near.

Colossians 4:11

11 And Jesus, the one called Justus, they being of the circumcision, these alone, fellow workers for the kingdom of God of a kind that have come to be a consolation for me.

“Jesus” was a name that was frequently found among Jews, “Justus” a surname which was also common among Jews (Acts 1:23; 18:7, the Latin for the Hebrew Zadok). We know nothing further about this man. He is not mentioned in Philemon among those who are sending greetings, a fact which weighs against those critics who deny the authenticity of Colossians. A forger would not have inserted the name of this Jesus in Colossians alone.

It is well to note that Aristarchus has the apposition: “my fellow war captive,” which completes the mention of him. Mark and Jesus have the minor appositions, which state only who they are, Mark being the cousin of Barnabas, Jesus the man called Justus, neither designation indicating their relation to Paul as “my fellow war captive” states the relation of Aristarchus to Paul. Hence Paul adds to Mark and to Jesus an apposition of this kind as he does to Aristarchus: οἱκτλ. We thus see that this plural applies only to Mark and to Jesus and not to Aristarchus also, which agrees with the fact that Aristarchus was not a Jew. He was a Thessalonian and thus not a Jew; he was one of the delegation which took the collection that had been raised by the Gentile converts to Jerusalem (Acts 20:4); none of this delegation were born Jews, nor was it proper that this delegation should have born Jews. We thus cannot translate as our versions do; we refer the whole apposition only to Mark and to Jesus: “they being of the circumcision the only ones, fellow workers for the kingdom of God (see 1:13 on the kingdom), such as have come to be (ingressive aorist) a consolation for me.” This is their relation to Paul as the relation of Aristarchus is the fact that he is Paul’s fellow war captive.

“Of the circumcision” is a partitive genitive; it is not the predicate of ὄντες but modifies οὗτοιμόνοι: “these only of the circumcision.” The predicate is συνεργοί … οἵτινες: “they being … fellow workers … such as have proved a consolation for me,” the only Jewish Christian fellow workers who proved to be such a consolation for Paul. There were other fellow workers, both Gentile and Jewish, in Rome (Philemon 24). All of these Jewish fellow workers with the exception of Mark and Jesus worked for the kingdom as Phil. 1:15, etc., states: they preached Christ, indeed, but from envy of Paul by trying to put Paul into the shade (see this passage). They were no consolation for Paul in his confinement. Mark and Jesus were the exception in this respect. This was their distinction.

With οὗτοιμόνοι Paul makes this fact emphatic. The Greek is without the slightest irregularity, is neat and most precise.

Colossians 4:12

12 There salutes you Epaphras, one from you, a slave of Christ Jesus, ever striving in your behalf in his prayers that you may stand as complete and as fully assured in all the will of God. Indeed, I testify for him that he has much concern about you and those in Laodicea and those in Hieropolis.

Epaphras is the founder of the Colossian congregation and perhaps also of the other two (Laodicea and Hieropolis). See the introduction. Paul has characterized Epaphras in 1:7, 8; what is here said of him is additional. He had told Paul about the situation in Colosse, Paul’s letter being the result. Epaphras is apparently not yet hastening back to Colosse; what is detaining him in Rome we are unable to say. The best surmise is that he expected to return in a short time. Having come such a distance, he would want to spend some days with Paul to learn more and more from him in order the better to serve his congregation and its two neighbors.

Ἐξὑμῶν is to be understood as it was in v. 9; both Onesimus and Epaphras are thus marked as coming from Colosse. “A slave of Christ Jesus” = one whose will is wholly governed by Christ, his Master. Paul applies this epithet to himself in Rom. 1:1. Thus, not with himself but with Christ Jesus does Paul connect this spiritual leader of the Colossians. They are to esteem Epaphras as one who obeys Christ alone in all things; Paul so esteems him.

As such Epaphras ever “agonizes” for the Colossians with strong pleading in his prayers, and his prayer for them is that they may “stand” firm and solid, “as complete,” as having reached the goal and lacking nothing to make them true Christians in every way. Note this adjective in 1:28: “every man complete in Christ.” Note Paul’s “agonizing” for this same thing in his work (1:29). See how the noun “completeness” is used in 3:14. Τέλειοι is significant here, for the Judaizers advocated a far different kind of completeness, one that was attained by observing their foolish decrees about material things.

In order to bring out the full difference Paul adds with epexegetical καί: “and having been fully assured (perfect participle: continuing now and ever in this assurance) in all the will of God,” i.e., God having fully assured them in regard to all that he wills regarding them. The Judaizers follow their own will (θέλων in 2:18; ἐθελοθρησκεία in 2:23) by setting up their own philosophy and human tradition about material things (2:8) in a false humility and show of wisdom (2:23). We should read this whole clause in the light of all that precedes. This true slave of Christ had no will of his own as the Judaizers did, no false completeness and fake assurance for the Colossians, but brought them God’s will according to which they should shape their faith and their life. Paul puts this stamp upon Epaphras. Would that every minister of Christ deserved this stamp!

Colossians 4:13

13 We regard γάρ as confirmatory: “Indeed, I testify,” or: “Yea.” Πόνος is broader than agonizing in prayers, it means viel Muehsal, “much concern” (“zeal” in the A. V. follows an inferior variant); “labor” is not exact enough. When Paul says, “I testify” he refers to what he has seen, that Epaphras talked and talked with him and was full of deepest concern to bring these churches through the Judaistic attacks so as to lose no members. Here Paul mentions also the people of Laodicea and those of Hieropolis. Epaphras had all of them on his heart. See the introduction regarding the close proximity of the three towns.

Epaphras felt responsible for all three. He may have founded the church in all three places; that he was the spiritual leader of all three seems certain; compare v. 16 and note also 2:1 regarding Paul’s concern.

Colossians 4:14

14 There salutes you Luke, the physician, the beloved, and Demas, both of whom are in Philemon 24 listed among Paul’s fellow workers. The apposition that states that Luke is a physician is like the one that calls Mark “the cousin of Barnabas” and the one that is added to Jesus “called Justus.” But Paul adds the verbal with a second article, which makes it a further apposition and thus a climax (R. 776). The fact that Luke looked after Paul’s health goes without saying although Paul does not say “my physician.” The service rendered Paul was wholly incidental and is not stressed by Paul’s apposition. The fact that Luke was a medical doctor only differentiates him just as Mark and Jesus have their differentiation. Paul’s attachment to Luke lies in the word “the beloved.”

To Demas, Paul adds nothing. This does not mean that he is not beloved; it rather suggests the opposite since his name is combined with one who is beloved. The idea that already at this time Paul felt that Demas might become unfaithful as he indeed did (1 Tim. 4:10) is decisively excluded by Philemon 24 because there his name appears between Aristarchus and Luke. Bengel thinks that Demas was Paul’s scribe; Ewald adds that he also asked to send a salutation, that Paul assented, and that Demas thus simply put down his name and nothing more. Ingenious and yet not substantiated.

Why does Paul say so much more about Aristarchus, Mark, and Jesus than about Luke? Why is Jesus omitted in Philemon? Why are the four men mentioned in Philemon 24 alike called “my fellow workers”? All these questions center in the same thing, call it the personal equation. Paul reaches the end of the group that sends salutations so he becomes rather brief with regard to Luke and briefest with regard to Demas.

Salutations from Paul plus Two Directions

Colossians 4:15

15 Do you salute the brethren in Laodicea and Nymphas and the church in his house. And when this epistle has been read among you, cause that it be read also in the church of the Laodiceans, and the one from Laodicea that also you may read it.

When Paul bids the Colossians do the saluting of others for him he unites them with himself as his agents to express his love for the persons he names; see Rom. 16:3, etc., where the Roman congregation is to salute person after person in its membership. Here the Colossians are to salute all the brethren in Laodicea.

There is much dispute about the additions. Is the name Νυμφᾶν, a masculine, or Νύμφαν, a feminine? Is this a person residing in Laodicea or in Hieropolis? Is the reading: “his”—“her”—or “their house”? We need not decide the question as to whether this is a man Nymphas or a woman Nympha although the writer inclines toward the former view. But we do place this person in Hieropolis for the reason that Paul would not leave the Christians in Hieropolis without a salutation, it would be too unlike Paul. So we reject the plural “their” house. We may well take it that the group in Hieropolis was small and met in the house of Nymphas but that it was affiliated with the church in Laodicea, i.e., was really a part of this church.

Colossians 4:16

16 This explains the exchange of the two letters. When Epaphras had explained the situation to Paul, the apostle wrote two letters, one to the Laodiceans, the other to the Colossians, both on the same subject: the Judaistic error. Tychicus had to pass through Laodicea in order to reach Colosse. He did so and left the one letter there and then went on with the second. These two letters were to be exchanged as Paul here directs. A special letter to the small group in Hieropolis was not necessary, for Paul included this group with “the church in Laodicea” (now he writes “the church”). Yet Paul does not fail to send a salutation to this little group (v. 15). Since Epaphras was so deeply concerned about all three places (v. 13), Paul would include all three as indicated.

The idea that the letter to Laodicea was one that had been written by Paul at some earlier date has little in its favor. So also the view that this was the letter to the Ephesians on the hypothesis of a circular letter (see the introduction to Ephesians). Both ἵνα introduce object clauses after ποιήσατε. We take it that the letter to Laodicea contained corresponding directions about the exchange. This letter has not come down to us.

Colossians 4:17

17 And tell Archippus: Take heed to the ministry which thou didst receive in the Lord in order to fulfill it.

We think that Archippus was a member of the family of Philemon (Philemon 2), perhaps his son. We think that the ministry he had received was the service committed to him when Epaphras left for Rome. We see no reason for thinking of general evangelistic service. Why should Paul feel it necessary to refer to diligent execution of such service? With this injunction we should combine the honorable epithet found in Philemon 2 where Paul calls Archippus his fellow soldier. Epaphras had left Archippus in charge of the three places.

Paul seconds the appointment, but not by way of his apostolic authority, but only by way of the Colossian congregation which is to tell Archippus to carry out his ministry as this had been received. The appointment was made with the consent of the congregations before Epaphras left for Rome. The injunction which Paul wants delivered to Archippus resembles the one given to Timothy (1 Tim. 4:16), neither of which implies that the persons concerned had been dilatory and needed prodding. The point has been noted that a congregation is asked to tell a minister to take heed to his work. The congregation is as much concerned as the minister. But here Paul speaks to the congregation and thus indirectly to the minister.

Colossians 4:18

18 The salutation with my own hand, (that) of Paul! Remember my bonds! Grace (be) with you!

The first statement is the duplicate of 1 Cor. 16:21 and 2 Thess. 3:17. The letter was dictated. Paul, as it were, now signs his name to it, “with my own hand, Paul’s,” the genitive being in apposition to the possessive pronoun (R. 685). By signing thus Paul sends his own salutation to all his readers.

The plural “my bonds” does not refer to chains. Whether it is regarded as masculine or as neuter it always refers only to imprisonment. When Paul refers to a chain or to chains he says so with the proper word. “Remember my imprisonment!” is, of course, not a plea for sympathy but recalls v. 3, Paul’s being imprisoned for the sake of the great gospel mystery he preached. Remembering Paul’s bonds should stimulate the readers to stand firm as Epaphras also ever prays in their behalf (v. 12).

The last word is a benediction (see 1:2), “the grace.” This is definite in the Greek, the infinite favor Dei, this be with you in Christ.

R A. T. Robertson, A Grammar of the Greek New Testament in the Light of Historical Research. 4th edition..