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Structurally, chapter four of Colossians advocates believers to continue in
prayer, remain watchful, and give thanks. Paul shows his concern for
"outsiders" by advising Christians to "walk in wisdom toward them
that are without, redeeming the time." Redeeming the time suggests
eschatology. Believers' speech should evidence grace, seasoned with salt to
allow them to answer to every man. Before a salutation, Paul names several
individuals important to the ongoing evangelism.
The Intervarsity Press Commentary interprets Paul's remarks in his
benediction as showing the practical authority of Paul's apostleship:
Paul includes various instructions (4:7-9, 16-17) and personal greetings (4:10-15) in the letter's benediction to guide the church's response toward his coworkers. In one sense, these concluding words show the practical authority of Paul's apostleship: virtually everyone he mentions is given identity within the congregation by relationship to him. This is clearest in the instructions he gives for receiving Tychicus (see below, commentary on 4:7-9). Paul defines the congregation's vocation by his own. Therefore, while some continue to inspect this passage for clues to help reconstruct the chronology of Paul's life, its principal value remains theological: Paul's primary interest is to gird up his apostolic authority to strengthen the prospect for a successful evangelistic campaign, in keeping, then, with his preceding exhortation.
It is a prospect that seems imperiled. Paul refers to his imprisonment three times in this benediction (4:3, 10, 18) and says that he is sending Tychicus in order to tell the Colossians about our circumstances (4:8), presumably difficult. His cryptic aside about Mark (4:10) may suggest some internal strife within the mission's leadership (compare Acts 15:36-41); even Archippus's instructions (4:17) seem odd unless it is necessary for Paul to exhort him to complete the work. Further, Paul's strong and extraordinary endorsement of Epaphras (4:13) is unnecessary, given his previous association with this congregation (1:7-8), unless there is some trouble in his relationship with the Colossian believers (see introduction, and also my comments on 1:7-8). Lastly, Paul's admission that only a few Jews participated with him in the Gentile mission (4:11) may reflect the growing rift between the church and synagogue as well as between Gentiles and Jews within the church (Acts 15:1-4; 21:17-26; Gal 2:1--3:5).
Against this backdrop, then, Paul uses this letter's benediction to bolster support for his mission within a troubled community so that their prayers (4:2-6) and his (1:8-9) will not be in vain.
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The individuals mentioned each have a significant role in the ongoing
evangelism. Tychichus, according to Intervarsity, is Paul designate to continue
the ministry at Colosse:
Paul often uses benedictions for personal commendations, often to solicit support for a colleague. The apostle's introduction of Tychicus to the Colossians carries considerable weight. He is more than a courier of personal regard--someone sent by Paul to field questions about his imprisonment so that the believers can pray more effectively for him (Wright 1987:155). The titles Paul gives Tychicus, dear brother, a faithful minister and fellow servant, suggest a role more important than that of a messenger. He was, in O'Brien's words, "a particularly valued colleague" (1982:247). In fact, the title faithful minister (diakonos, literally "servant," from which we derive "deacon") is used earlier to describe the ministry of both Epaphras (1:7) and Paul himself (1:23). Moreover, the title fellow servant (syndoulos) is used earlier (1:7) to describe Epaphras as one who participates equally with Paul in the Gentile mission. In effect, Tychicus is Paul's own designate to continue the ministry, at least at Colosse, during his imprisonment. Epaphras would have been the natural person for this ministry, since he first brought the gospel to Colosse; however, apparently his relationship with the Colossians is troubled and requires Paul's intervention (4:12-13).
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Tychicus' importance is revealed through a literary device, the chiasmus:
he sends Tychicus as minister and servant to encourage [their] hearts--the very purpose Paul has assigned to himself (2:2).
This point is highlighted by the chiastic pattern of the text itself. Recall that a chiasmus is a literary device that arranges words and ideas into two parallel and inverted passages, with an odd member placed at the vertex, where the two passages intersect (ABCDC'B'A'). The odd phrase found at the vertex (D) helps the reader locate the passage's principal idea. Consider verses 7-9 in this light:
A Tychicus will tell you all the news about me (v. 7a).
B He is a dear brother, a faithful minister and fellow servant in the Lord (v. 7b).
C I am sending him to you for the express purpose that you may know about our circumstances (v. 8a)
D and that he may encourage your hearts (v. 8b).
C' He is coming with Onesimus (v. 9a),
B' our faithful and dear brother, who is one of you (v. 9b).
A' They will tell you everything that is happening here (9c).
The chiastic shape helps us to identify the most important ingredient in the instructions Paul sends to the Colossians: that [Tychicus] may encourage your hearts. Paul's chief interest is that his ministry continue through Tychicus during his imprisonment (see Lohse 1971:171). The chiasmus also subordinates Onesimus to Tychicus, for it is the latter who is central to Paul's plans and additionally is called faithful minister. The credential added to Onesimus, who is one of you (4:9), suggests that his task is to help Tychicus gain entry into this Colossian community.
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In 10-11, Paul mentioned three Jewish colleagues positively--Aristarchus,
Mark, and Jesus--who may, in fact, belong to the party "from the
circumcised." Paul next implies that Timothy probably will come to Colosse.
Epaphras, as Intervarsity points out, has a special relationship with Colosse,
perhaps as the founding father of the congregation. Epaphras's prayer that the Colossian believers stand firm in all the will of God (compare 1:9) indicates his commitment to them.
Importantly, maturity for Paul means seeking perfection in Christ:
According to O'Brien, the word mature (teleios) "touches on one of the key issues at Colosse in which members of the congregation were encouraged by false teachers to seek maturity or perfection through their philosophy (2:8) with its ascetic practices, visionary experiences and special revelations, rather than through Christ" (1982:253). Paul also uses this word to summarize his and God's purpose for mission: "so that we may present everyone perfect [teleios] in Christ" (1:28). The second term, fully assured (plerophoreo), belongs to the pleroo word-family, which Paul has used in confessing the core convictions of Colossian Christianity (1:9, 19; see also 4:17), in introducing his own mission (1:25; 2:2) and in arguing against the false teaching in Colosse (2:9-10). Paul's use of these two catchwords in describing the aim of Epaphras's prayer for the Colossians ties Epaphras with Paul in both the Colossian crisis and its resolution (see Lohse 1972:173-74).
This also may explain why Paul adds his extraordinary testimony of Epaphras's tireless campaign in the Lycus valley: I vouch for him that he is working hard for you and for those at Laodicea and Hierapolis. If we understand this comment in the light of the preceding one, Paul's reference to Epaphras's working hard may well combine with his wrestling in prayer for you to create a more favorable impression of him (so Schweizer 1972:240-41; Harris 1991:210-11). I am more inclined, however, to see it as a digression (as does O'Brien 1982:254), which allows Paul to vouch for Epaphras's commitment to the Colossian believers.
But why should Paul think his support for Epaphras is necessary now? Again, my speculation is that Epaphras, who is the principal architect of Colossian Christianity, has been discredited at home for some unknown reason, and that this has imperiled the work of the Gentile mission there. The coupling of vouch (from the word for "martyr," martyreo) with working hard (ponos, which emphasizes the painful outcome of hard labor) recalls the book of Revelation, where the faithful testimony (martyria, Rev 6:9) of the true disciple results in "pain" at the hands of evil powers and in the coming of Christ to bring this suffering to an end (ponos, Rev 21:4). Perhaps here too Paul uses these words to indicate that Epaphras is an exemplar of faithfulness, against the opinion of certain opponents.
http://bible.gospelcom.net/cgi-bin/webcommentary
And finally, Paul says that Luke, Demas, Nymphas salute you:
Luke and Demas are joined together as they are in 2 Timothy 4:10-11; in the letter to Timothy, however, Demas has sadly deserted Paul "because he loved this world" (2 Tim 4:10), and Paul is left with only Luke. Whether Nympha is male (Nymphas) or female continues to be debated, since both forms are found in extant manuscripts of Colossians (O'Brien 1982:256). The question carries greater significance if a house church was generally led by the person who owned the home. If the homeowner here is a woman, as the NIV translation assumes, then a case could be made that female leadership was a part of the landscape of earliest Christianity. (Note also Paul's references to Priscilla in Rom 16:5 and 1 Cor 16:19, and Luke's narrative about Lydia in Acts 16, especially vv. 15, 40).
Matthew Henry in his commentary, also, provides extensive information about
these individuals:
In the close of this epistle the apostle does several of his friends
the honour to leave their names upon record, with some testimony of his
respect, which will be spoken of wherever the gospel comes, and last to
the end of the world.
I. Concerning Tychicus,
v. 7.
By him this epistle was sent; and he does not give them an account in
writing of his present state, because Tychicus would do it by word of
mouth more fully and particularly. He knew they would be glad to hear
how it fared with him. The churches cannot but be concerned for good
ministers and desirous to know their state. He gives him this
character, A beloved brother and faithful minister. Paul, though
a great apostle, owns a faithful minister for a brother and a beloved
brother. Faithfulness in any one is truly lovely, and renders him
worthy our affection and esteem. And a fellow-servant in the
Lord. Ministers are servants to Christ, and fellow-servants to one
another. They have one Lord, though they have different stations and
capacities of service. Observe, It adds much to the beauty and strength
of the gospel ministry when ministers are thus loving and condescending
one to another, and by all just means support and advance one another's
reputation. Paul sent him not only to tell them of his affairs, but to
bring him an account of theirs: Whom I have sent unto you for the
same purpose, that he might know your estate, and comfort your
hearts,
v. 8.
He was willing to hear from them as they could be to hear from him, and
thought himself as much obliged to sympathize with them as he thought
them obliged to sympathize with him. It is a great comfort, under the
troubles and difficulties of life, to have the mutual concern of fellow-christians.
II. Concerning Onesimus
(v. 9):
With Onesimus, a faithful and beloved brother, who is one of
you. He was sent back from Rome along with Tychicus. This was he
whom Paul had begotten in his bonds,
Philem. 10.
He had been servant to Philemon, and was a member, if not a minister,
of their church. He was converted at Rome, whither he had fled from his
master's service; and was now sent back, it is probable, with the
epistle to Philemon, to introduce him again into his master's family.
Observe, Though he was a poor servant, and had been a bad man, yet,
being now a convert, Paul calls him a faithful and beloved
brother. The meanest circumstance of life, and greatest wickedness
of former life, make no difference in the spiritual relation among
sincere Christians: they partake of the same privileges, and are
entitles to the same regards. The righteousness of God by faith of
Jesus Christ is unto all and upon all those that believe; for there is
no difference
(Rom. iii. 22):
and there is neither Jew nor Greek, neither bond nor free, for you
are all one in Christ Jesus,
Gal. iii. 28.
Perhaps this was some time after he was converted and sent back to
Philemon, and by this time he had entered into the ministry, because
Paul calls him a brother.
III. Aristarchus, a fellow-prisoner. Those who join in services
and sufferings should be thereby engaged to one another in holy love.
Paul had a particular affection for his fellow-servants and his
fellow-prisoners.
IV. Marcus, sister's son to Barnabas. This is supposed to be the
same who wrote the gospel which bears his name. If he come unto you
receive him. Paul had a quarrel with Barnabas upon the account of
this Mark, who was his nephew, and thought not good to take him with
them, because he departed from them from Pamphylia, and went not with
them to the work,
Acts xv. 38.
He would not take Mark with him, but took Silas, because Mark had
deserted them; and yet Paul is not only reconciled to him himself, but
recommends him to the respect of the churches, and gives a great
example of a truly Christian forgiving spirit. If men have been guilty
of a fault, it must not be always remembered against them. We must
forget as well as forgive. If a man be overtaken in a fault, you who
are spiritual restore such a one in the spirit of meekness,
Gal. vi. 1.
V. Here is one who is called Jesus, which is the Greek name for
the Hebrew Joshua. If Jesus had given them rest, then would he not
afterwards have spoken of another day,
Heb. iv. 8.
Who is called Justus. It is probable that he changed his name
for that of Justus, in honour to the name of the Redeemer. Or else
Jesus was his Jewish name, for he was of the circumcision; and Justus
his Roman or Latin name. These are my fellow-labourers unto the
kingdom of God, who have been a comfort unto me. Observe, What
comfort the apostle had in the communion of saints and ministers! One
is his fellow-servant, another his fellow-prisoner, and all his
fellow-workers, who were working out their own salvation and
endeavouring to promote the salvation of others. Good ministers take
great comfort in those who are their fellow-workers unto the kingdom of
God. Their friendship and converse together are a great refreshment
under the sufferings and difficulties in their way.
VI. Epaphras
(v. 12),
the same with Epaphroditus. He is one of you, one of your
church; he salutes you, or sends his service to you, and his
best affections and wishes. Always labouring fervently for you in
prayers. Epaphras had learned of Paul to be much in prayer for his
friends. Observe,
1. In what manner he prayed for them. He laboured in prayer, laboured
fervently, and always laboured fervently for them. Those who would
succeed in prayer must take pains in prayer; and we must be earnest in
prayer, not only for ourselves, but for others also. It is the
effectual fervent prayer which is the prevailing prayer, and availeth
much
(Jam. v. 16),
and Elias prayed earnestly that it might not rain,
v. 17.
2. What is the matter of this prayer: That you may stand perfect
and complete in all the will of God. Observe, To stand perfect and
complete in the will of God is what we should earnestly desire both for
ourselves and others. We must stand complete in all the will of God; in
the will of his precepts by a universal obedience, and in the will of
his providence by a cheerful submission to it: and we stand perfect and
complete in both by constancy and perseverance unto the end. The
apostle was witness for Epaphras that he had a great zeal for them:
"I bear him record; I can testify for him that he has a great
concern for you, and that all he does for you proceeds from a warm
desire for your good." And his zeal extended to all about them: to
those who are in Laodicea and Hierapolis. He had a great concern
for the Christian interest in the neighbouring places, as well as among
them.
VII. Luke is another here mentioned, whom he calls the
beloved physician. This is he who wrote the Gospel and Acts, and
was Paul's companion. Observe, He was both a physician and an
evangelist. Christ himself both taught and healed, and was the great
physician as well as prophet of the church. He was the beloved
physician; one who recommended himself more than ordinary to the
affections of his friends. Skill in physic is a useful accomplishment
in a minister and may be improved to more extensive usefulness and
greater esteem among Christians.
VIII. Demas. Whether this was written before the second epistle
to Timothy or after is not certain. There we read
(2 Tim. iv. 10),
Demas hath forsaken me, having loved this present world. Some
have thought that this epistle was written after; and then it is an
evidence that, though Demas forsook Paul, yet he did not forsake
Christ; or he forsook him but for a time, and recovered himself again,
and Paul forgave him and owned him as a brother. But others think more
probably that this epistle was written before the other; this in
anno 62, that in 66, and then it is an evidence how considerable
a man Demas was, who yet afterwards revolted. Many who have made a
great figure in profession, and gained a great name among Christians,
have yet shamefully apostatized: They went forth from us, because
they were not of us,
1 John ii. 19.
IX. The brethren in Laodicea are here mentioned, as living in
the neighbourhood of Colosse: and Paul sends salutations to them, and
orders that this epistle should be read in the church of the Laodiceans
(v. 16),
that a copy of it should be sent thither, to be read publicly in their
congregation. And some think Paul sent another epistle at this time to Laodicea, and ordered them to send for that from
Laodicea, and read it
in their church: And that you likewise read the epistle from
Laodicea. If so, that epistle is now lost, and did not belong to
the canon; for all the epistles which the apostles ever wrote were not
preserved, any more than the words and actions of our blessed Lord.
There are many other things which Jesus did, which if they should be
written every one, I suppose the world itself could not contain the
books which would be written,
John xxi. 25.
But some think it was the epistle to the Ephesians, which is still
extant.
X. Nymphas is mentioned
(v. 15)
as one who lived at Colosse, and had a church in his house; that is,
either a religious family, where the several parts of worship were
daily performed; or some part of the congregation met there, when they
had no public places of worship allowed, and they were forced to
assemble in private houses for fear of their enemies. The disciples
were assembled for fear of the Jews
(John xx. 19),
and the apostle preached in his own lodging and hired house,
Acts xxviii. 23, 30.
In the former sense it showed his exemplary piety; in the latter his
zeal and public spirit.
XI. Concerning Archippus, who was one of their ministers at
Colosse. They are bidden to admonish him to mind his work as a
minister, to take heed to it, and to fulfil it--to be diligent
and careful of all the parts of it, and to persevere in it unto the
end. They must attend to the main design of their ministry, without
troubling themselves or the people with things foreign to it, or of
less moment. Observe,
(1.) The ministry we have received is a great honour; for it is
received in the Lord, and is by his appointment and command.
(2.) Those who have received it must fulfil it, or do the full duty of
it. Those betray their trust, and will have a sad account at last, who
do this work of the Lord negligently.
(3.) The people may put their ministers in mind of their duty, and
excite them to it: Say to Archippus, Take heed to the ministry,
though no doubt with decency and respect, not from pride and
conceit.
XII. Concerning himself
(v. 18):
The salutation of me Paul. Remember my bonds. He had a scribe to
write all the rest of the epistle, but these words he wrote with his
own hand: Remember my bonds. He does not say, "Remember I am a
prisoner, and send me supply;" but, "Remember I am in bonds as the
apostle of the Gentiles, and let this confirm your faith in the gospel
of Christ:" it adds weight to this exhortation: I therefore, the
prisoner of the Lord, beseech you to walk worthy,
Eph. iv. 1.
"Grace be with you. The favour of God, and all good, the blessed
fruits and effects of it, be with you, and be your portion."
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