Colossians 4

Faith in Jesus Christ not only changes individuals; it also changes homes. In this section, Paul addressed himself to family members: husbands and wives, children, and household servants. It seems clear that these persons being addressed were believers since the apostle appealed to all of them to live to please Jesus Christ.

Something is radically wrong with homes today. The last report I saw indicated that in America there are now more broken homes than ever. Single-parent families are on the increase. Over half of all mothers are now working outside the home, and many of them have small children. The average American child from six to sixteen watches from twenty to twenty-four hours of television each week and is greatly influenced by what he sees. The “battered child” syndrome continues to increase, with from two to four million cases being reported annually, and many not reported at all.

The first institution God founded on earth was the home (Gen. 2:18–25; Matt. 19:1–6). As goes the home, so goes society and the nation. The breakdown of the home is a sign of the end times (2 Tim. 3:1–5). Centuries ago Confucius said, “The strength of a nation is derived from the integrity of its homes.” One of the greatest things we can do as individuals is help to build godly Christian homes. Paul addressed the various members of the family and pointed out the factors that make for a strong and godly home.

Slavery was an established institution in Paul’s day. There were sixty million of them, and many of them were well-educated people who carried great responsibilities in the homes of the wealthy. In many homes, the slaves helped to educate and discipline the children.

Why didn’t the church of that day openly oppose slavery and seek to destroy it? For one thing, the church was a minority group that had no political power to change an institution that was built into the social order. Paul was careful to instruct Christian slaves to secure their freedom if they could (1 Cor. 7:21), but he did not advocate rebellion or the overthrow of the existing order.

Something should be noted: the purpose of the early church was to spread the gospel and win souls, not to get involved in social action. Had the first Christians been branded as an antigovernment sect, they would have been greatly hindered in their soulwinning and their church expansion. While it is good and right for Christians to get involved in the promotion of honesty and morality in government and society, this concern must never replace the mandate to go into all the world and preach the gospel (Mark 16:15).

You will remember that the book of Colossians was one of three letters that came from Paul’s Roman imprisonment; the other two were Ephesians and Philemon. Read Paul’s little letter to Philemon and see his attitude toward slavery. Paul did not advise Philemon to treat his runaway slave severely, but to receive him as a brother even though he was still a slave. In fact, Onesimus, the slave, was one of the men who carried this letter to Colosse (Col. 4:9)!

A Christian servant owed complete obedience to his master as a ministry to the Lord. If a Christian servant had a believing master, that servant was not to take advantage of his master because they were brothers in the Lord. If anything, the servant strived to do a better job because he was a Christian. He showed singleness of heart and gave his full devotion to his master. His work was done heartily, not grudgingly, and as to the Lord and not to men. “Ye serve the Lord Christ” (Col. 3:24).

Single hearts and sincere hearts were necessary for Christian servants to please God and serve their masters acceptably. These instructions emphasized the positive side of obedience. Servants were to obey to please God, not just to avoid punishment. Even if the master did not commend them, they would have their reward from the Lord. In the same manner, if they disobeyed, the Lord would deal with them even if their master did not. God is no respecter of persons (Acts 10:34; Rom. 2:11; Eph. 6:9; James 2:1, 9).

In our society we do not have slaves. But these principles apply to any kind of honest employment. A Christian worker ought to be the best worker on the job. He ought to obey orders and not argue. He ought to serve Christ and not the boss only, and he ought to work whether anybody is watching or not. If he follows these principles, he will receive his reward from Christ even if his earthly master (his boss) does not recognize him or reward him.

I have a friend who, years ago, was fired from his job for working too hard. He was earning money to go to college, and he wanted to give the employer a good day’s work each day. The trouble was, his zeal was showing up the laziness of some of the other employees—and they started fighting back. One of them falsely accused my friend of something, and he was fired. He lost his job but he kept his character, and the Lord rewarded him.

In today’s complex, competitive world, it is sometimes difficult for a Christian to obey God and hold his job, or get a promotion. But he must obey God just the same and trust Him for what he needs. Unsaved fellow employees may take advantage of the Christian worker, but perhaps this can be an opportunity for the Christian to witness and back up his witness with his life. It is far more important to win a lost soul than to make a few extra dollars.

Just as the husbands and wives and parents and children have mutual and reciprocal responsibilities, so do masters and servants. Paul admonished the Christian masters to treat their servants with fairness and honesty. This would be a new idea to Roman masters because they considered their slaves as “things,” and not people. Masters had almost total control over their slaves and could do with them whatever they pleased. Few unsaved Roman masters ever thought of treating their slaves with fairness, for slaves deserved nothing.

The gospel did not immediately destroy slavery, but it did gradually change the relationship between slave and master. Social standards and pressures disagreed with Christian ideals, but the Christian master was to practice those ideals just the same. He was to treat his slave like a person and like a brother in Christ (Gal. 3:28). He was not to mistreat him; he was to deal with his slave justly and fairly. After all, the Christian slave was a free man in the Lord, and the master was a slave to Christ (1 Cor. 7:22). In the same way, our social and physical relationships must always be governed by our spiritual relationships.

As we review this very practical section of Colossians, we see once again the preeminence of Jesus Christ in our lives as believers. Christ must be the Head of the home. This series of admonitions is actually a practical application of Colossians 3:17: “And whatsoever ye do in word or deed, do all in the name of the Lord Jesus.” It is by His power and authority that we should live in our daily relationships. If He is the preeminent One in our lives, then we will love each other, submit to each other, obey, and treat one another fairly in the Lord.

It would be well for us to review Ephesians 5:18— 6: and note the parallels between that passage and the one we have just studied. This section of Ephesians emphasizes being filled with the Spirit, while the letter to the Colossians emphasizes being filled with the Word, but the evidences are the same: joyful, thankful, and submissive living. To be filled with the Spirit means to be controlled by the Word.

The fullness of the Spirit and the fullness of the Word are needed in the home. If family members are controlled by the Spirit of God and the Word of God, they will be joyful, thankful, and submissive—and they will have little trouble getting along with each other. Christian employers and employees will treat each other fairly if they are filled with the Spirit and the Word.

The heart of every problem is the problem of the heart, and only God’s Spirit and God’s Word can change and control the heart.

Can the people who live with you detect that you are filled with the Spirit and the Word?

Never underestimate the power of speech. A judge says a few words, and a man’s life is saved or condemned. A doctor speaks a few words, and a patient either rejoices ecstatically or gives up in despair. Whether the communication is oral or written, there is great power in words. I am told that for every word in Adolf Hitler’s book Mein Kampf, 125 persons lost their lives in World War II.

The power of speech is a gift from God, and it must be used the way God ordains. In the book of James, the tongue is compared to a bridle and a rudder, a fire and a poisonous animal, and a fruitful tree and a fountain (James 3). These three pairs of pictures teach us that the tongue has the power to direct, the power to destroy, and the power to delight. The tongue is but a little member in our bodies, but it can accomplish great things for good or for evil.

In this brief section, Paul pointed to four important ministries of speech.

Praying (4:2–3a) Prayer and worship are perhaps the highest uses of the gift of speech. Paul was not ashamed to ask his friends to pray for him. Even though he was an apostle, he needed prayer support for himself and his ministry. If a great Christian like Paul felt the need for prayer support, how much more do you and I need this kind of spiritual help! In these few words, Paul described the characteristics of a satisfying and spiritual prayer life.

First, our praying must be faithful. “Continue in prayer” (Col. 4:2). This means, “Be steadfast in your prayer life; be devoted; don’t quit.” This is the way the early church prayed (Acts 1:14; 2:46). Too many of us pray only occasionally—when we feel like it or when there is a crisis. “Pray without ceasing” is God’s command to us (1 Thess. 5:17). This does not mean that we should walk around muttering prayers under our breath. Rather, it means we should be constantly in fellowship with God so that prayer is as normal to us as breathing.

This is not to suggest that God is reluctant to answer prayer and that we must “wear Him out” by our praying. Quite the opposite is true: God enjoys answering our prayers. But He sometimes delays the answer to increase our faith and devotion and to accomplish His purposes at the right time. God’s delays are not always God’s denials. As we continue in prayer, our own hearts are prepared for the answer God will give. We find ourselves growing in grace even before His answer comes.

Our praying must also be watchful. We must be awake and alert as we pray. The phrase “Watch and pray!” is used often in the Bible. It had its beginning in Bible history when Nehemiah was rebuilding the walls and gates of Jerusalem: “Nevertheless we made our prayer unto our God, and set a watch against them [the enemy] day and night” (Neh. 4:9). Jesus used the phrase (Mark 13:33; 14:38); Paul used it too (Eph. 6:18).

There is no power in dull, listless praying. If there is no fire on the altar, the incense will not rise to God (Ps. 141:2). Real praying demands spiritual energy and alertness, and this can come only from the Holy Spirit of God. Routine prayers are unanswered prayers.

Our praying should also be thankful: “Watch in the same with thanksgiving” (Col. 4:2). Thanksgiving is an important ingredient in successful praying (Phil. 4:6). If all we do is ask, and never thank God for His gifts, we are selfish. Sincere gratitude to God is one of the best ways to put fervor into our praying.

There is always so much to be thankful for! We have already noted the emphasis in Paul’s letter to the Colossians on thanksgiving (Col. 1:3, 12; 2:7; 3:15, 17; 4:2). When we recall that Paul was a prisoner when he wrote this letter, it makes this emphasis even more wonderful.

Finally, our praying ought to be purposeful: “Praying also for us” (Col. 4:3). Too often our prayers are vague and general. “Lord, bless the missionaries!” How much better it would be if we would pray for specific needs. By doing so, we would know when God answered and we could praise Him for it. Perhaps it is our lack of faith that causes us to pray generally instead of specifically.

It has well been said that the purpose of prayer is not to get man’s will done in heaven, but to get God’s will done on earth. Prayer is not telling God what to do or what to give. Prayer is asking God for that which He wants to do and give, according to His will (1 John 5:14–15). As we read the Word and fellowship with our Father, we discover His will and then boldly ask Him to do what He has planned. Richard Trench (1807–1886), archbishop of Dublin, said it perfectly: “Prayer is not overcoming God’s reluctance; it is laying hold of His willingness.”

Of course, it is possible to pray in our hearts and never use the gift of speech (1 Sam. 1:13), but we are using words even if we don’t say them audibly. True prayer must first come from the heart, whether the words are spoken or not.

Study Paul’s prison prayers (Phil. 1:9–11; Eph. 1:15–23; 3:14–21; Col. 1:9–12) for examples of prayer at its best.

Paul did not ask for the prison doors to be opened, but that doors of ministry might be opened (1 Cor. 16:9; Acts 14:27). It was more important to Paul that he be a faithful minister than a free man. It is worth noting that in all of Paul’s prison prayers, his concern was not for personal safety or material help, but for spiritual character and blessing.

Paul was in prison because of the “mystery of Christ” which related to the Gentiles (see Eph. 3:1–13). The mystery involved God’s purpose for the Gentiles in relation to Israel; for in the church, Jews and Gentiles are one (Eph. 2:11–22). Read the account of Paul’s arrest in the Jewish temple (Acts 21:18–22:30). Note that the Jews listened to Paul till he spoke the word Gentiles (Acts 22:21–22). It was Paul’s concern for the Gentiles and his ministry to them that put him into prison.

Even among some believing Jews, there was a kind of bigotry that wanted to force the Gentiles into a lower position (Acts 15:1ff.). This extreme legalistic party wanted the Gentiles to become Jews ceremonially before they could become Christians! Paul and Barnabas met this threat to the gospel of grace head-on and the council decided in their favor. But the legalistic party continued to oppose Paul and his ministry. They did not want the good news of the mystery of Christ to get to the Gentiles. They wanted to maintain their air of Jewish superiority.

How strange that Paul would want God to help him do the very thing that had caused his arrest! He had no intention of giving up his ministry or of changing his message. When John Bunyan was arrested for preaching illegally and put into prison, he was told that he would be released if he promised to stop preaching. “If I am out of prison today,” he replied, “I will preach the gospel again tomorrow, by the help of God.”

How could Paul share the mystery of Christ when he was a prisoner? Paul’s case was discussed by many people; Paul was also able to witness to the guards to whom he was chained (Phil. 1:12–18). Imagine being chained to the apostle Paul! Through this witness, the gospel was carried into parts of Rome that would have been inaccessible to Paul had he been a free man. There were even “saints in Caesar’s household” (Phil. 4:22)!

The proclamation of the gospel is empowered by prayer. The Spirit of God uses the Word of God as we come to the throne of grace and ask God for His blessing. We must never separate the Word of God from prayer because God has joined them together (Acts 6:4).

A visitor at Spurgeon’s Tabernacle in London was being shown around the building by the pastor, Charles Spurgeon.

“Would you like to see the powerhouse of this ministry?” Spurgeon asked, as he showed the man into a lower auditorium. “It is here that we get our power, for while I am preaching upstairs, hundreds of my people are in this room praying.” Is it any wonder that God blessed Spurgeon’s preaching of the Word?

You, as a church member, can assist your pastor in the preaching of the Word by praying for him. Never say to your pastor, “Well, the least I can do is to pray for you.” The most you can do is to pray! Pray for your pastor as he prepares the Word, studies, and meditates. Pray that the Holy Spirit will give deeper insights into the truths of the Word. Pray too that your pastor will practice the Word that he preaches so that it will be real in his own life. As he preaches the message, pray that the Spirit will give him freedom of utterance, and that the Word will reach into hearts and minds in a powerful way. (It wouldn’t hurt to pray for other church leaders too.)

The proclaiming of the Word of God is a great privilege and a tremendous responsibility. You do not have to be an ordained preacher or a missionary to share God’s Word. Even in your daily conversation you can drop the seed of the Word into hearts, and then pray that God will water that seed and bring forth fruit.

“Them that are without” refers to those who are outside the family of God. Jesus made a distinction between His disciples and those who were outside (Mark 4:11). Paul also made this same distinction (1 Cor. 5:12–13). Those of us who are born again are the “spiritual insiders” because we belong to God’s family and share His life.

However, as Christians, we must never have a sanctified superiority complex. We have a responsibility to witness to the lost around us and to seek to bring them into God’s family. To begin with, we have the responsibility to walk wisely (Col. 4:5). Walk refers, of course, to our conduct in daily life. The unsaved outsiders watch us Christians and are very critical of us. There must be nothing in our lives that would jeopardize our testimony.

This story has often been told about Dr. Will H. Houghton, who pastored the Calvary Baptist Church in New York City and later served as president of Chicago’s Moody Bible Institute till his death in 1946. When Dr. Houghton became pastor of the Baptist Tabernacle in Atlanta, a man in that city hired a private detective to follow Dr. Houghton and report on his conduct. After a few weeks, the detective was able to report to the man that Dr. Houghton’s life matched his preaching. As a result, that man became a Christian.

What does it mean to “walk in wisdom”? For one thing, it means that we are careful not to say or do anything that would make it difficult to share the gospel. It also means we must be alert to use the opportunities God gives us for personal witnessing. “Redeeming the time” means buying up the opportunity (Eph. 5:16). This is a commercial term and pictures the Christian as a faithful steward who knows an opportunity when he sees one. Just as a merchant seizes a bargain when he finds one, so a Christian seizes the opportunity to win a soul to Christ.

Walking in wisdom also includes doing our work, paying our bills, and keeping our promises. We must “walk honestly toward them that are without” (1 Thess. 4:12). A friend of mine went into a store to make a purchase for his church. The salesman asked, “Is ___ a member of your church?” My friend said that he was, and the salesman proceeded to tell him how much money that church member owed his store and how difficult it was to get anything from him. It would probably have been futile for my friend to witness to that clerk.

Christians in general and Christian leaders in particular must have “a good report of them which are without” (1 Tim. 3:7). When members of a church are calling a new pastor, they ought to investigate his testimony among his neighbors and the businessmen who know him. Even though unsaved people are in the dark spiritually (2 Cor. 4:3–4), they have a great deal of discernment when it comes to the things of this life (Luke 16:8). It is unfortunate when members of a church call a pastor who has not paid his bills and has left behind a bad witness to unsaved people.

It is not enough simply to walk wisely and carefully before unbelievers. We must also talk with them and share the gospel message with them. But we must take care that our speech is controlled by grace, so that it points to Christ and glorifies the Lord. This means we must have grace in our hearts (Col. 3:16), because it is from the heart that the mouth speaks. With grace in our hearts and on our lips, we will be faithful witnesses and not judges or prosecuting attorneys!

The Lord Jesus Christ spoke with grace on His lips. “And all … wondered at the gracious words which proceeded out of his mouth” (Luke 4:22). Among the many statements about Jesus Christ in Psalm 45 (a messianic psalm) is this: “Grace is poured into thy lips” (Ps. 45:2). Even when our Lord was dealing with sin, He spoke words of grace.

Our speech is supposed to “minister grace unto the hearers” (Eph. 4:29). But it cannot do that unless we have grace in our hearts and in our words. “Speaking the truth in love” (Eph. 4:15) is God’s ideal for our conversation.

Why did Paul add “seasoned with salt” (Col. 4:6)? In that day, salt was used as a preservative as well as a seasoner. We should never say to anyone, “Now, take this with a grain of salt.” We must put the salt into our speech to make sure it is pure and properly seasoned. “Let no corrupt communication proceed out of your mouth” (Eph. 4:29). Our speech must be pure.

Salt was also added to the sacrifices (Lev. 2:13). Perhaps Paul was suggesting that we look on our words as sacrifices offered to God, just as our words of praise are spiritual sacrifices (Heb. 13:15). It would no doubt help us to say the right things in the right manner if we remembered that our words are looked on as sacrifices to God.

It is unfortunate when a Christian speaks in a rude or coarse manner, particularly when the unsaved are listening. “Be ready always to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear” (1 Peter 3:15). Meekness is the opposite of harshness, and fear is the opposite of arrogance. There is no place in a Christian’s conversation for a know-it-all attitude. While we need to have convictions and not compromise, we must also cultivate a gracious spirit of love.

The Christian’s walk and talk must be in harmony with each other. Nothing will silence the lips like a careless life. When character, conduct, and conversation are all working together, it makes for a powerful witness.

Paul did not spell out the details of his personal situation in this letter. He left it to his two spiritual brothers, Tychicus and Onesimus, to share the burdens with the church in Colosse. This is another wonderful ministry of speech: we can share our needs and burdens with others; then they can encourage and assist us.

When Paul left Ephesus, he was accompanied by seven other believers—among them, Tychicus (Acts 20:4). These men were helping Paul deliver the love offering from the Gentile churches to the poor saints in Judea (1 Cor. 16:1; 2 Cor. 8—9). It is possible that Tychicus and Trophimus were the two brethren Paul referred to in his second letter to the Corinthians (see 2 Cor. 8:19–24).

Tychicus shared Paul’s Roman imprisonment and no doubt was helpful to him in many ways. Paul chose Tychicus and Onesimus to deliver the Ephesian letter (Eph. 6:21) and the Colossian letter (Col. 4:7–9). Of course, they also took the personal letter to Philemon. Paul instructed Tychicus to share with the Colossian Christians all the details of his situation there in Rome.

Paul’s description of Tychicus reveals what a splendid Christian Tychicus really was. He was a beloved brother, willing to stay with Paul even though the situation was difficult. How encouraging it is to have a Christian at your side when everything seems to be against you!

Tychicus was also a faithful minister. His love revealed itself in action. He ministered to Paul, and he also ministered for Paul to assist him in his many obligations. Someone has said that the greatest ability in the world is dependability, and this is true. Paul could depend on Tychicus to get the job done.

Tychicus was also Paul’s fellow servant. Though he was not an apostle himself, he was assisting Paul in his apostolic ministry. Paul and Tychicus worked together in the service of the Lord. Later, Paul was able to send Tychicus to Crete (Titus 3:12), and then to Ephesus (2 Tim. 4:12).

It was not easy for Tychicus to be associated with Paul, the prisoner; for Paul had many enemies. Nor was it easy for Tychicus to travel as he did, assisting Paul in his various tasks. Tychicus did not take the easy way, but rather the right way. Our churches today could use more members like Tychicus!

Paul also mentioned Onesimus (“one of you”) who himself came from Colosse. He was the runaway slave who belonged to Philemon and who had been won to Christ through Paul’s ministry in Rome. Paul sent Onesimus back to his master with a letter asking Philemon to receive him and forgive him. It is interesting to note that Paul also called Onesimus faithful and beloved. Onesimus had been a believer only a short time, and yet he had already proved himself to Paul.

These two men had a dual ministry to perform: to encourage the Colossian Christians and to inform them about Paul’s situation. Is it wrong for God’s people to share information in this way? Of course not! Paul was not begging for money or asking for sympathy. He wanted the Colossian saints to know his situation so they could pray for him. While it is true that some Christian workers “use” circumstances selfishly to enlist support, this was not true of Paul. He simply wanted his friends in Colosse to know the facts and to support him in prayer.

In our home, we receive a number of missionary prayer letters. We read them and try to note the special burdens and needs. In my own private devotions, I use several prayer calendars that help me remember to pray about specific needs for different ministries. I appreciate knowing the facts so that I can intercede in a specific way. I also enjoy getting reports of how God has answered prayer, for this encourages my faith.

Praying, proclaiming the Word, witnessing, and sharing burdens—these are four wonderful ministries of speech. How much better it is to be involved in these ministries than to be using our tongues for gossip, malicious criticism, and other sinful purposes.

Let’s make David’s prayer our prayer: “Set a watch, O Lord, before my mouth; keep the door of my lips” (Ps. 141:3).

This group is made up of three Jews (Aristarchus, John Mark, Jesus Justus), and one Gentile (Luke). All of them were characterized by faithfulness to the apostle Paul in his hour of special need. They were the men who stayed.

Aristarchus (v. 10a). This man was identified as Paul’s fellow prisoner and fellow worker (Col. 4:11). Aristarchus was from Macedonia and was one of Paul’s traveling companions (Acts 19:29). He was originally from Thessalonica (Acts 20:4) and willingly risked his life in that Ephesian riot (Acts 19:28–41). He sailed with Paul to Rome (Acts 27:2), which meant he also experienced the storm and shipwreck that Luke so graphically described in Acts 27.

Aristarchus stayed with Paul no matter what the circumstances were—a riot in Ephesus, a voyage, a storm, or even a prison. It is not likely that Aristarchus was an official Roman prisoner. “Fellow prisoner” probably means that Aristarchus shared Paul’s confinement with him so that he could be a help and comfort to the apostle. He was a voluntary prisoner for the sake of Jesus Christ and the gospel.

Paul could not have accomplished all that he did apart from the assistance of his friends. Aristarchus stands out as one of the greatest of Paul’s helpers. He did not look for an easy task. He did not run when the going got tough. He suffered and labored with Paul.

John Mark (v. 10b). Mark, the writer of the second gospel, played a very important part in the early history of the church. He too was a Jew, a native of Jerusalem where his mother, Mary, kept “open house” for the believers (Acts 12:12). John Mark was a cousin of Barnabas, the man who went with Paul on that first missionary journey (Acts 13:1–3). It is a good possibility that John Mark was led to faith in Christ through the ministry of Peter (1 Peter 5:13).

When Paul and Barnabas set out on that first missionary journey, they took John Mark with them as their assistant. He probably took care of the travel arrangements, supplies, and so forth. But when the going got tough, John Mark abandoned the preachers and returned home to Jerusalem (Acts 13:5–13).

Why John quit is not explained in Scripture. Perhaps he was afraid, for the group was about to move into dangerous territory. Perhaps he resented the fact that Paul was taking over the leadership of the mission and replacing his relative, Barnabas. Or maybe John Mark resented Paul’s ministry to the Gentiles. Whatever the reason or excuse, he left them and returned home.

Later, when Paul and Barnabas wanted to go on a second journey, Paul refused to take John Mark along (Acts 15:36–41). Was Paul wrong in his assessment of this young man? Perhaps, but we cannot blame Paul for being cautious when John Mark had failed him in the past. Paul was not running a popular tour; he was seeking to win lost souls to Christ. No amount of danger or inconvenience could hinder Paul from reaching unbelievers with the gospel. It was too bad that John Mark caused a division between Paul and Barnabas. However, we must admit that Paul did forgive John Mark and commend him: “Take Mark and bring him with thee: for he is profitable to me for the ministry” (2 Tim. 4:11).

Mark, Titus, and Timothy were young men who served as special representatives for the apostle Paul. He could send them to churches that were having problems and trust them to help solve them. By the grace of God, John Mark had overcome his first failure and had become a valuable servant of God. He was even chosen to write the gospel of Mark!

John Mark is an encouragement to everyone who has failed in his first attempts to serve God. He did not sit around and sulk. He got back into the ministry and proved himself faithful to the Lord and to the apostle Paul. He was one of the men who stayed.

I might add that it is good to be a Barnabas and encourage younger Christians in the Lord. Perhaps John Mark would have made it without the help of Cousin Barnabas, but I doubt it. God used Barnabas to encourage John Mark and restore him to service again. Barnabas lived up to his name: “son of encouragement” (Acts 4: niv).

Jesus Justus (v. 11). Jesus Justus was a Jewish believer who served with Paul, but we know nothing about him. The name Jesus (Joshua) was a popular Jewish name, and it was not unusual for Jewish people to have a Roman name as well (Justus). John Mark is a case in point. Jesus Justus represents those faithful believers who serve God but whose deeds are not announced for the whole world to know. He was a fellow worker with Paul and a comfort to Paul, and that is all we know about him. However, the Lord has kept a faithful record of this man’s life and ministry and will reward him accordingly.

Luke (v. 14a). Luke was a very important man in the early church. He was a Gentile, yet he was chosen by God to write the gospel of Luke and the book of Acts. He is probably the only Gentile writer of any book of the Bible. He was also a physician, and was dearly loved by Paul. The profession of medicine had been perfected by the Greeks, and physicians were held in the highest regard. Even though Paul had the power to heal people, he traveled with a physician!

Luke joined Paul and his party at Troas (note the pronoun “we” in Acts 16:10). Luke traveled with Paul to Jerusalem (Acts 20:5ff.) and was with him on the voyage to Rome (Acts 27:1ff.). No doubt Luke’s personal presence and his professional skill were a great encouragement to Paul during that very difficult time. While God can and does bring strength and healing in miraculous ways, He also uses the means provided in nature, such as medication. When my wife and I ministered to missionaries in Africa, a physician friend and his wife traveled with us, and we were grateful for their help.

Luke remained with Paul to the very end (see 2 Tim. 4:11). God used Luke to write the book of Acts and to give us the inspired history of the early church and the ministry of Paul. Luke is a glowing example of the professional man who uses his skills in the service of the Lord and gives himself to go wherever God sends. He was a beloved Christian, a skillful physician, a devoted friend, and a careful historian—all wrapped up in one!

Paul was not only a soul-winner; he was a great friend-maker. If my count is correct, there are more than one hundred different Christians (named and unnamed) associated with Paul in the book of Acts and in his epistles. He named twenty-six different friends in Romans 16 alone!

It was customary in Paul’s day to close each letter with personal greetings. Friends did not see one another that much, and letter service was very slow and limited. Of course, Paul’s greetings were much more than social; they conveyed his genuine spiritual concern for his friends. In this closing section, Paul sent personal greetings to Colosse from six of his associates in the ministry: Aristarchus, John Mark, and Jesus Justus, all of whom were Jews; and Epaphras, Luke, and Demas, who were Gentiles. Paul then added special greetings to two church assemblies, with a special word to one of the pastors.

When we first read this list of names, we are probably not greatly moved. But when we get behind the scenes and discover the drama of these men’s lives as they worked with Paul, the list becomes very exciting. We can categorize these men into three groups.

We met Epaphras at the beginning of this study, for he was the man who founded the church in Colosse (Col. 1:7–8). He had been led to Christ through Paul’s ministry in Ephesus, and had returned home to share the good news of salvation. It seems likely that Epaphras also founded the churches in Laodicea and Hierapolis (Col. 4:13). In our modern terms, Epaphras became a “home missionary.”

What motivated Epaphras to share the gospel? He was “a servant of Christ” (Col. 4:12). Paul called him “our dear fellow servant … a faithful minister of Christ” (Col. 1:7). Epaphras loved Jesus Christ and wanted to serve Him and share His message of salvation. But he did not do it alone. Epaphras also believed in the ministry of the local church, and in working with other saints. He was not just a “servant”; he was a “fellow servant.”

I was chatting one day with a foreign mission executive about a mutual friend who had been forced to resign from his work on the field. “There was no problem with sin or anything like that,” my friend explained. “His whole difficulty is that he is a loner. He can’t work well with other people. On the mission field, it’s a team effort or it’s nothing.”

One of the secrets of the ministry of Epaphras was his prayer life. Paul knew about this because Epaphras and Paul shared the same room, and when Epaphras prayed, Paul knew about it. What were the characteristics of this man’s prayer life?

He prayed constantly (v. 12—“always”). He was a good example of Paul’s admonition: “Continue in prayer” (Col. 4:2). Epaphras did not pray only when he felt like it, as do many Christians today. Nor did he pray when he was told to pray, or when the other believers prayed. He was constantly in prayer, seeking God’s blessing.

He prayed fervently (v. 12—“laboring fervently”). The word used here means “agonizing.” It is the same word used for our Lord’s praying in the garden (Luke 22:44). We get the impression that prayer was serious business with Epaphras! This Greek word was used to describe the athletes as they gave themselves fully to their sports. If church members today put as much concern and enthusiasm into their praying as they did into their baseball games or bowling, we would have revival!

He prayed personally (v. 12—“for you”). Epaphras did not pray around the world for everybody in general and nobody in particular. He centered his intercession on the saints in Colosse, Laodicea, and Hierapolis. No doubt he mentioned some of them by name. Prayer for Epaphras was not an impersonal religious exercise, for he carried these people in his heart and prayed for them personally.

He prayed definitely. If you had asked Epaphras, “What are you praying for?” he could have told you. His great desire was that the believers in those three assemblies might mature in their Christian faith. Paul used four significant words to summarize the prayer of Epaphras, and these four words also summarize the message of the book of Colossians: “perfect—complete—all—will.”

Epaphras was concerned that these Christians know and do the will of God. But he wanted them to be involved in all the will of God, not just in part of it. (All is a key word in Colossians, used over thirty times.) He also wanted them to stand perfect and complete in God’s will. The gnostic teachers offered these Christians “perfection and maturity,” but they could not deliver the goods. Only in Jesus Christ can we have these blessings. “And ye are complete in him,” for only in Christ does the fullness of God dwell (Col. 2:9–10).

This request carries the thought of being mature and perfectly assured in the will of God, and parallels Paul’s prayer burden (Col. 2:2). “Full assurance in the will of God” is a tremendous blessing! It is not necessary for the believer to drift in life. He can know God’s will and enjoy it. As he learns God’s will and lives it, he matures in the faith and experiences God’s fullness.

He prayed sacrificially (v. 13—“great zeal” or “much distress”). Real prayer is difficult. When Jesus prayed in the garden, He sweat great drops of blood. Paul had “great conflict” (agony) as he prayed for the Colossians (2:1), and Epaphras also experienced “much distress.” This does not mean that we must wrestle with God in order to get Him to answer. But it does mean that we must throw ourselves into our praying with zeal and concern. If there is no burden, there can be no blessing. To rephrase what John H. Jowett said about preaching, “Praying that costs nothing accomplishes nothing.”

All of the men with Paul were named and commended in one way or another, but Epaphras was the only one commended for his prayer ministry. This does not mean that the other men did not pray, but it does suggest that prayer was his major interest and ministry. Epaphras was Paul’s fellow prisoner (Philem. 23)—but even confinement could not keep him from entering the courts of heaven and praying for his brothers and sisters in the churches.

E. M. Bounds was a prayer warrior of the last generation. He would often rise early in the morning and pray for many hours before he began the work of the day. His many books on prayer testify to the fact that Bounds, like Epaphras, knew how to agonize in prayer before God. (If you have never read Power in Prayer [Baker] by E.M. Bounds, by all means do so.)

I am impressed with the fact that Epaphras prayed for believers in three different cities. We are fortunate today if church members pray for their own pastor and church, let alone believers in other places! Perhaps one reason that revival tarries is because we do not pray fervently for one another.

Demas is mentioned only three times in Paul’s letters, and these three references tell a sad story. First he is called “Demas … my fellow laborer” and is linked with three good men—Mark, Aristarchus, and Luke (Philem. 24). Then he is simply called “Demas,” and there is no special word of identification or commendation (Col. 4:14). But the third reference tells what became of Demas: “For Demas hath forsaken me, having loved this present world” (2 Tim. 4:10).

At one point in his life, John Mark had forsaken Paul, but he was reclaimed and restored. Demas forsook Paul and apparently was never reclaimed. His sin was that he loved this present world. The word world refers to the whole system of things that runs this world, or “society without God.” In the first of his epistles, John the apostle pointed out that the world entices the believer with “the lust of the flesh, the lust of the eyes, and the pride of life” (1 John 2:15–17). Which of these traps caught Demas, we do not know; perhaps he fell into all three.

But we do know that Christians today can succumb to the world just as Demas did. How easy it is to maintain a religious veneer, while all the time we are living for the things of this world. Demas thought that he could serve two masters, but eventually he had to make a decision; unfortunately, he made the wrong decision.

It must have hurt Paul greatly when Demas forsook him. It also hurt the work of the Lord, for there never has been a time when the laborers were many. This decision hurt Demas most of all, for he wasted his life in that which could never last. “He that doeth the will of God abideth forever” (1 John 2:17).

After conveying greetings from his friends and fellow servants, Paul himself sent greetings to the sister churches in Laodicea and Hierapolis. These people had never seen Paul (Col. 2:1), yet he was interested in them and concerned about their spiritual welfare.

We know nothing about Nymphas, except that he had a church meeting in his house. (Some versions read “Nympha” and seem to indicate that this believer was a woman.) In the first centuries of the church, local assemblies met in private homes. Even today, many new local churches get their start this way. It was not until the Christian faith emerged from persecution into official government approval that church buildings were constructed. It really matters little where the assembly meets, so long as Jesus Christ is the center of the fellowship. (For other examples of “the church in the home,” see Rom. 16: and 1 Cor. 16:19.)

Paul’s great concern was that the Word of God be read and studied in these churches. The verb “read” means “to read aloud.” There would not be copies of these letters for each member. It is a strong conviction of mine that we need to return to the public reading of the Word of God in many of our churches. “Give attendance to reading” (1 Tim. 4:13) means the public reading of God’s Word.

It is worth noting that the various letters from Paul were good for all of these assemblies. In my ministry, I have shared God’s Word in many different places and situations, and it has always reached the heart and met the need. Even in different cultures. God’s Word has a message for the heart. God’s Word does not have to be edited or changed to meet different problems in various situations, for it is always applicable.

What was “the epistle from Laodicea”? We do not know for sure. Some scholars think that the epistle to the Ephesians was this missing letter, but this idea is pure speculation. The fact that this letter has been lost does not mean we are missing a part of God’s inspired Word. Some of Paul’s correspondence with the church at Corinth has also been lost. God not only inspired His Word, but He providentially watched over it so that nothing would be lost that was supposed to be in that Word. Instead of wondering about what we do not have, we should be applying ourselves to what we do have!

When we compare Colossians 4: with Philemon 2, we get the impression that Archippus belonged to the family of Philemon. Possibly, he was Philemon’s son and the pastor of the church that met in Philemon’s house. We cannot prove this, of course, but it does seem a logical conclusion. This would make Apphia the wife of Philemon.

Paul’s last words before his salutation are directed at Archippus as an encouragement to continue faithfully in his ministry. Was Archippus discouraged? Had the gnostic false teachers invaded his church and created problems for him? We do not know. But we do know that pastors of local churches face many problems and carry many burdens, and they often need a word of encouragement.

Paul reminded Archippus that his ministry was a gift from God, and that he was a steward of God who would one day have to give an account of his work. Since the Lord gave him his ministry, the Lord could also help him carry it out in the right way. Ministry is not something we do for God; it is something God does in and through us.

The word fulfill carries with it the idea that God has definite purposes for His servants to accomplish. He works in us and through us to complete those good works that He has prepared for us (see Eph. 2:10). Of course, fulfill also parallels the theme of Colossians— the fullness of Jesus Christ available to each believer. We are able to fulfill our ministries because we have been “filled full” through Jesus Christ.

Unless we make a practical application of Bible doctrine, our study is in vain. After reading this letter and studying it, we cannot help but see that we have in Jesus Christ all that we can ever want or need. All of God’s fullness is in Jesus Christ and we have been made complete in Him. What an encouragement this must have been to Archippus! What an encouragement it should be to us today!

Paul usually dictated his letters to a secretary (see Rom. 16:22) and then signed his name at the end. He always added a sentence about the grace of God, for this was his “trademark” (see 2 Thess. 3:17–18). The combination of his signature and “grace” gave proof that the letter was authentic.

The New Testament contains many references to Paul’s bonds and the fact that he was a prisoner (see Acts 20:23; 23:18, 29; 26:29; Phil. 1:7, 13–14, 16; 2 Tim. 1:8; 2:9; Philem. 10, 13; Eph. 3:1; 4:1). Why did Paul want them to remember his bonds? Primarily because those bonds were a reminder of his love for lost souls, especially the Gentiles. He was “the prisoner of Jesus Christ for you Gentiles” (Eph. 3:1). Paul’s bonds were evidence of his obedience to the Lord and his willingness to pay any price so that the Gentiles might hear the gospel.

Even today, there are devoted Christians who are in bonds because of their faithfulness to the Lord. We ought to remember them and pray for them. “Remember them that are in bonds, as bound with them” (Heb. 13:3).

As we come to the close of our study of this remarkable letter, we must remind ourselves that we are complete in Jesus Christ. We should beware of any teaching that claims to give us “something more” than we already have in Christ. All of God’s fullness is in Him, and He has perfectly equipped us for the life that God wants us to live. We do not live and grow by addition, but by appropriation.

T H E S S A L O N I A N S1May the Lord help us to live as those who are complete in Christ.

1 Thessalonians Key theme: The coming of Christ for the church Key verses: 1 Thessalonians 5:9–10

A. How the church was born—1 B. How the church was nurtured—2 C. How the church was established—3

(How the church should walk)

A. In holiness—4:1–8 B. In harmony—4:9–10 C. In honesty—4:11–12 D. In hope—4:13—5:

E. In helpfulness—5:12–28