(Chapter 4:7-18)
The closing salutations that Paul appends to the body of the epistle present a lovely picture of the grace, kindness, and mutual interest that will exist in the Christian circle when the saints are moving together according to the truth of the Mystery. They illustrate the happy conditions of fellowship among the saints in the body of Christ as they move together. A number of individuals are mentioned for various reasons:
Vss. 7-8—“Tychicus” (Acts 20:4; Eph. 6:21; 2 Tim. 4:12; Titus 3:12) is mentioned first. He was the one who carried the epistle to the Colossians. Epaphras might have been chosen to do it, being that he was a Colossian, but since he was incarcerated with Paul (Phile. 23), it was not possible. Tychicus was also to bear the personal news about Paul’s “state” of affairs in Rome. In mentioning this, we see that Paul knew that the Colossian saints would be interested in his personal welfare, even though they hadn’t seen his face before (chap. 2:1). This is normal Christianity.
Not much is said of Tychicus in Scripture except of what we read in this passage. Paul speaks of three things of him here. He was “a beloved brother.” He was “a faithful minister,” and he was “a fellowservant in the Lord.” To have love and faithfulness combined in one person is a rare combination. It is an ideal balance. Oftentimes when men seek to be faithful, they are unconsciously stern and ungracious. They tend to manifest little concern for the peace of mind in the saints. On the other hand, those who are marked by love can be gracious at the expense of faithfulness. Neither of these extremes characterized Tychicus; his love didn’t hinder his faithfulness. Paul adds, “That he might know your state and that he might encourage your hearts.” This is not meddling in others’ affairs, but showing a genuine care and concern for the brethren. This shows how Christian love delights in communicating.
Vs. 9—“Onesimus” was a slave who robbed his master and ran away. Somehow he crossed paths with Paul and the grace of God worked in his heart and he got saved. (See Paul’s epistle to Philemon for the whole story.) He was now “a faithful and beloved brother” and was to go with Tychicus to Colosse with the letter to Philemon. Faithfulness and love by which he was marked are the same two things that were said of Tychicus. However, nothing is said to indicate that he ministered the Word, as was the case with Tychicus. This is probably because he was still very young in the faith.
Vs. 10—The next three men were converts from Judaism—“the circumcision” (vs. 11). They requested that Paul would send their greetings to the Colossians. The first of these was “Aristarchus.” He was “a Macedonian of Thessalonica” who came to Rome with Paul in the memorable trip that suffered shipwreck on Melita (Acts 27:2). Judging by his name, he was probably a Gentile proselyte to Judaism, but having believed the gospel, he had converted to Christianity. Like Tychicus, Aristarchus had accompanied Paul on his third missionary journey (Acts 19:29; 20:4) and was used of the Lord in preaching and teaching (Phile. 24). Somewhere along the line, he had been arrested and was incarcerated with Paul. Thus, Paul calls him “my fellow-prisoner.”
“Marcus” (John Mark – Acts 12:12), who was “Barnabas’ cousin” (nephew), sent his greetings also. Twelve years earlier, he had “abandoned” Paul and Barnabas on their first missionary journey (Acts 13:13; 15:38), but having regained the confidence of the Apostle, was once again serving with him. Note: Mark is not said to be a faithful minister as were Tychicus, Onesimus, and Epaphras. We suppose that this is because he had failed in his service with them and had deserted the apostles at Perga. Since the saints at Colosse probably knew of Mark’s failure, Paul wanted them to know that he had regained the confidence of the brethren and was once again “profitable” in the ministry (2 Tim. 4:11). Thus, Paul commended him to the Colossians for their reception, if he were to come to them. In spite of being a failing servant, Mark was led later to write the second Gospel which portrays the Lord as the perfect Servant. The “commandments” that Paul speaks of are the apostolic decrees that were given to the Gentile believers (Acts 15:20, 29; 16:4; 21:25).
Vs. 11—“Jesus, which is called Justus” sent his greetings as well. The saints called him “Justus” rather than Jesus, because they evidently believed that the name of “Jesus”—which is the “name” that is “above every name” (Phil. 2:9)—should be reserved for the Lord alone. This verse has led brethren to encourage those who have been given the name Jesus by birth to change their name to something else when they get saved.
The above-named brethren were a real “comfort” to Paul. The Greek word translated “comfort” here is found in no other place in Scripture. It means to console, and is translated “consolation” in the J. N. Darby Translation. This shows that Paul felt the loss of his liberty and really missed the fellowship that he had once enjoyed among the brethren.
Vss. 12-13—Paul then sends greetings from three Gentile believers who were with him in Rome. The first of these is “Epaphras,” who was a Colossian (“one of you”). Paul draws special attention to this man’s fervency in prayer. He was a capable minister of the Word (chap. 1:7), and it is generally believed that it was through his labours that the Colossian assembly was formed. But it seems that his greatest ministry was that of prayer. Being in captivity with Paul, he was separated from his local brethren, but laboured in prayer on their behalf. As mentioned in our remarks on chapter 1:9, perhaps the greatest service that we can do for the saints is to pray for them.
We see from the way that Paul speaks of prayer here that there is definitely a spiritual conflict involved. He says that Epaphras was “always combating earnestly for you in prayers.” The marginal reading in the KJV says “striving.” (See also chapter 1:29–2:1 and Luke 22:44 in the J. N. Darby Translation.) There are wicked spirits “in the heavenlies”—the realm of spiritual activity—(Eph. 6:12) that work to hinder the prayers of the saints (Dan. 10:12-13). This is why we need to persevere in prayer (vs. 2).
Epaphras cared for the Colossians with “great zeal.” Thus, he had a pastor’s heart. The great objective in his prayers was that the saints at Colosse would stand “perfect and complete in all the will of God.” This refers to the saints being established in the truth of the Mystery. Paul prayed to that end as well (chap. 1:9). Sad to say, in spite of the prayers and labours of Paul and Epaphras, and others, the Colossian saints never reached this objective. Within four or five years these very saints in the province of Asia turned away from Paul and his doctrine (2 Tim. 1:15). They didn’t exactly turn away from the Lord. They remained Christians, for to give up their confession of being believers on the Lord Jesus Christ would be apostasy; this no real Christian will do. But they no longer wished to be identified with Paul’s teachings because of the reproach and persecution connected with it (2 Tim. 1:8, 16-18).
Epaphras’ zeal and care was not just for his local brethren in Colosse, but also for “them that are in Laodicea (9 miles from Colosse), and them in Heirapolis (12 miles from Colosse).” He knew that the bad doctrine would “spread like gangrene” (2 Tim. 2:17), and these neighouring assemblies would be in danger of the mystical teaching too.
Vs. 14—“Luke, the beloved physician,” sent his greetings also. Apparently, he remained with Paul to the very end of Paul’s life (2 Tim. 4:11).
“Demas” greeted them as well. But not a word is said of him. Paul does not say that he was beloved or faithful, as he states of the others. It makes us wonder whether he was drifting in his soul, and Paul had nothing commendable to say of him. He speaks of him in the same way in his epistle to Philemon that accompanied this epistle (Phile. 24). All we know is that the next time we read of him, Paul says, “Demas hath forsaken me, having loved this present world” (2 Tim. 4:10). Paul doesn’t say that Demas went to “the present evil world,” an expression used in his epistle to the Galatians (Gal. 1:4). This means that Demas didn’t go off and become a profligate, but rather, that he took a worldly approach to his interpretation of Christian principles and this led him to take a different path from that which Paul treaded.
Vss. 15-16—Paul desired that the Colossians would pass on his greetings to the assembly at Laodicea, since they were nearby—and especially to “Nymphas” who had the assembly meetings in his home. He also wanted this epistle to be read by the Laodicean assembly after it had been read to the Colossians. And vice versa, he desired that the letter “from (not “to”) Laodicea” to be read among the Colossians because the substance of the two letters was complimentary. For that reason, many Bible teachers believe that the epistle which the Laodiceans had was Paul’s epistle to the Ephesians. But why would they have the letter to the Ephesians? F. G. Patterson and others have explained that since the epistle to the Ephesians was not addressed to the assembly per se, but rather to “the saints” in that area, it was a circular letter that was to be passed around—although J. N. Darby notes that there is not much ground to support the idea. (See the footnote in his Translation on Ephesians 1:1.) Had the truth in the Colossian epistle been heeded by the Laodiceans, it would have preserved them from the spiritual slide in that assembly (Rev. 3:14-21). They degenerated to such a low state that instead of holding fast the Head of the Church, they had left Him outside their door!
Vs. 17—Before closing the epistle, Paul gives a word of encouragement to “Archippus.” He said, “Take heed to the ministry which thou hast received in the Lord, that thou fulfil it.” It is supposed that Archippus was Philemon and Apphia’s son since he is mentioned together with them in their house (Phile. 1-2). It appears that Archippus was slack concerning the work which the Lord had given to him to do and that he needed this word of encouragement. There are many gifted and able men today in the Christian profession who need this same exhortation. Instead of using their gift, they are giving their attention to earthly and worldly things. Archippus may have grown weary and become discouraged. Whatever the case may be with us, if the Lord has given us something to do for Him, we should be glad to do it (Gal. 6:9; 1 Cor. 15:58). Has the Lord given us some work to do for Him? Then let us “take heed” to do it.
Vs. 18—Paul closes the epistle by adding, “The salutation by the hand of me, Paul.” This was a custom of his since there were men who had forged a letter stating that it was from him (2 Thess. 2:2). Signing the epistle by his own hand gave it its authenticity. This was his custom (1 Cor. 16:21; Gal. 6:11; 2 Thess. 3:17).