(Chapter 4:7-18)
Next come personal messages (vv. 7-18). Observe the remarkable care of the Apostle to sustain and commend truehearted laborers, knowing well the tone of detraction natural to men who can see the failings of those whose service left themselves far behind. "Tychicus, my beloved brother and faithful minister and fellow-bondman in the Lord, all my affairs shall make known to you, whom I have sent to you for this very purpose, that he may know your matters and may comfort your hearts; with Onesimus, the faithful and beloved brother, who is [one] of you: they shall make known to you all things here." vv. 7-9. This exuberance of affectionate commendation is greatly to be weighed. The lack of it tends to loosen and dislocate the bonds of charity among the saints. Remark further, that love counts on the interest of others in our affairs quite as much as it feels a real concern in hearing of theirs. Among men such a feeling is either unknown, or where it exists is but vanity; but then love, divine love, is not there. And love must exist and be known in order to understand its workings and effects. Truly it is called in this epistle the bond of perfectness.
"Aristarchus, my fellow-captive, saluteth you, and Mark, the cousin of Barnabas, concerning whom you have received orders (if he come to you, receive him), and Jesus that is called Justus, who are of the circumcision: these [are the] only fellow-workers unto the kingdom of God which have been a comfort to me." vv. 10, 11. There is a singular change in comparing the notices here with those in Philemon. Aristarchus is here a sharer of the Apostle's captivity, as there Epaphras is; while there Aristarchus is a fellow-laborer of the Apostle with others, as Epaphras is here spoken of-at least as a bondman of Christ. They may have shared the Apostle's imprisonment successively, as someone has suggested. It is certain that Aristarchus was his companion not only in Asia, but during his voyage to Italy. This would tend to show, I think, that this epistle to the Colossians was written at least a little before that to Philemon, though both may be supposed to have been written at the same general date and to have been forwarded by the same hands from the Apostle, a prisoner at Rome.
How beautiful too is the grace which enjoined distinctly the reception of Mark! Remembrance of the past would else have forbidden a cordial welcome to himself, and so must have hindered his ministry among the saints. Thus, if here we learn the secret of Barnabas's leaning (for he was his kinsman), when the breach occurred with the Apostle in earlier days, we learn that real love is as generous as faithful, acts at all cost for the Lord, and where requisite, spite of paining nature, but rejoices to praise aloud and heartily where the grace of God has intervened to the removal of the impediment. Of Jesus called Justus we know no more than that. Like Mark, he was of the circumcision; and, like him too, consoled the Apostle as a fellow-servant—a rare thing among those who had been used to the law and its prejudices. The Justus of Acts 18:7 was a Gentile proselyte. Barsabas, the candidate for the apostolate, who was a Jew of course, was so surnamed, but not called Jesus like the one in question.
"Epaphras saluteth you, who is [one] of you, a bondman of Christ Jesus, always striving for you in prayers, that ye may stand perfect and complete in all [the] will of God. For I bear him witness that he hath much toil for you, and those in Laodicea, and those in Hierapolis." vv. 12, 13. It would be a joy for the saints at Colosse to know that Epaphras, himself a Colossian as well as Onesimus, did not stand higher in the love and value of the Apostle (chap. 1:7) than in earnest remembrance of themselves in his prayers for their blessing before God. Remark too that the doctrine of the epistle (that we are filled full according to all the fullness that is in Christ), far from excluding, is the basis of desire and intercession for the saints, that they may be practically perfect and fully assured in everything about which God has a will. There was no such narrowness as shut him up to a single assembly, though there was the affectionate recollection of need where saints and circumstances were specially known to him.
"Luke, the beloved physician, saluteth you, and Demas." v. 14. The occupation of Luke was not blotted out because he was a saint and a servant of Christ, and even an inspired writer. Demas, I should gather, was even now distrusted by the Apostle, who mentions his name with an ominous silence and without an endearing word—a thing unusual with the Apostle. Even to Philemon, about the same time, he is "my fellow-laborer." In 2 Timothy he had forsaken the Apostle, having loved the present age. The steps of declension were rapid; no testimony tells of his recovery. But a more extensive falling off was at hand (2 Tim. 1:15); for, the ice once broken, many were ready to slip through. As for the Apostle, he had fought the fight, he had finished his course, he had kept the faith. The men who were little known for building up were active for leading astray; as one of this world's sages has said, The hand that could not build a but can destroy a palace. Nevertheless God's firm foundation stands.
"Salute the brethren in Laodicea, and Nymphas, and the assembly in his house. And when the epistle has been read among you, cause that it be read also in the assembly of Laodicea, and that ye also read that from Laodicea." vv. 15, 16. Whether this letter be that commonly known as the epistle to the Ephesians (and having a circular character), or that to Philemon (who may probably have resided in or near Laodicea), or whether it refers to a letter no longer extant (possibly a letter from Laodicea to Paul, literally), have been questions much contested among learned men. Two remarks may be made which seem clear and certain. 1) The epistle from Laodicea would be indeed a strange way of describing an epistle written to the church there. It would be natural enough, if it meant a letter which was then there and intended for the Colossian saints also, to whomsoever it may have been addressed. 2) There is nothing to forbid the view that more letters were written than we possess, God preserving only those which were designed for the permanent guidance of the saints. But that the one alluded to here is a lost letter, addressed to Laodicea, is wholly unproved. It is also obvious that the Colossian epistle was directed to be passed on to Laodicea. The letter the Laodiceans were to forward to Colosse may have been addressed to them, but the description necessitates no such conclusion.
What links of love and mutual profit among the assemblies!
"And say to Archippus, See to the ministry which thou hast received in the Lord, that thou fulfill it." v. 17. The brethren cannot forego their responsibility and exercise of godly discipline; but ministry is received from and in the Lord. The assembly never appoints to service in the word, but Christ, the Head, though apostles or their delegates (never the Church) acted for Him when it was a question of local charge.
Finally comes "the token in every epistle"-at least in his regular province as Apostle of the uncircumcision: "The salutation by the hand of me, Paul. Remember my bonds. Grace be with you." v. 18.