1Masters, provide your slaves with what is right and fair, because you
know that you also have a Master in heaven.
Having already commented on verse 1 of chapter at the end of chapter 3, we’re looking
at verses 2-18 of chapter 4, in which Paul concludes his letter. He continues where he
left off, adding two more characteristics of spiritual maturity, not in any particular
order. Having mentioned attitude (set your mind and heart on things above) and behavior
(put off the old self and put on the new self) in chapter 3, he turns to prayer and
witness in chapter 4. As typical with Paul, he concludes with greetings. Remember,
this book could be called, “The Incomparable Christ,” and Paul’s focus has been on
Christ, living in Him and growing in Him. It remains that way even into this final
chapter. Let’s take a look.
Further Instructions
2Devote yourselves to prayer, being watchful and thankful. 3And
pray for us, too, that God may open a door for our message, so that we may proclaim the
mystery of Christ, for which I am in chains. 4Pray that I may proclaim it
clearly, as I should. 5Be wise in the way you act toward outsiders; make
the most of every opportunity. 6Let your conversation be always full of
grace, seasoned with salt, so that you may know how to answer everyone.
Paul, as Calvin declares, “returns to general exhortations, in which we must not expect
an exact order, for in that case he would have begun with prayer, but Paul had not an
eye to that.” He had mentioned attitude and behavior, as characteristics of spiritual
maturity and/or rules for holy living, and now he mentions prayer and witness. As to
prayer, he mentions three things: first, devotion, second, watchfulness, and third,
thankfulness. So we should pray regularly, continually (1 Thessalonians 5:17), and be
firmly devoted to praying in the Spirit at all times (Ephesians 6:18; Jude 1:20). “Devote”
appears to indicate the amount, but here it is better translated as “persist,” or as
in the ESV, “continue steadfastly.” And of course, persistence does increase the amount.
As we engage in this kind of prayer, we ought to be watchful, not listlessly or in
coldness; we must not become fearful or discouraged, and give up (Luke 18:1). Prayer
ought to be a struggle, a wrestling with God. And finally, prayer ought to be done in
thanksgiving. For amazingly, He hears our prayers and is pleased when we draw near to
Him in prayer. Calvin says, “God must be solicited for present necessity in such a way
that, in the mean time, we do not forget favors already received. Farther, we ought not
to be so importunate as to murmur, and feel offended if God does not immediately gratify
our wishes, but must receive contentedly whatever He gives” (Philippians 4:6).
For what are you most thankful? When you pray, what comes first? Is it an earthly request?
Or is it something heavenly? The ACTS formula of prayer reveals a good pattern. First
comes adoration. We show our desires and attitude are in the heavenly realm, adoring God
and His works. Second comes confession, rightly humbling ourselves and revealing that our
desires and attitudes and behavior are often not in the right place. Third comes
thanksgiving. We ought to be thankful first and foremost for heavenly blessings,
things of eternal and lasting nature, rather than merely temporal and earthly things.
Finally comes supplication. What should we ask for from God? Heavenly things of course!
Seek first the kingdom of God, and all these things (earthly necessities) will be added
to you (Matthew 6:33).
All of this is from v2, but look now to the powerful v3-4. Paul asks that the Colossians
not forget his party. He does not ask for safety or health, but for them to pray that God
would open the door for the gospel, and that Paul and those with him may proclaim it
clearly (Ephesians 6:19-20). Vincent Cheung says, “We are to be eager to perform the work
that God has given us, and this should translate into a desire for opportunities to preach,
and then to do it with clarity and boldness.” Calvin says, “He is contented with this one
thing, that he may, unconquered and undaunted, persevere in a confession of the gospel;
nay more, he fearlessly makes his own life a secondary matter, as compared with the glory
of Christ and the spread of the gospel. …It is in no degree easier for us to speak
confidently respecting the gospel, than to break through a door that is barred and bolted.
For this is truly a divine work, as Christ Himself said, ‘It is not ye that speak, but
the Spirit of your Father that speaketh in you’ (Matthew 10:20).” Is there any doubt that
Paul knew missions would be successful only as God’s people prayed?
V5 begins, “Be wise in the way you act toward outsiders.” Calvin ponders the motive for being
a witness for Christ in the world and offers three reasons: first, we ought not put a
stumbling block in front of a blind man (Leviticus 19:14); second, we ought not provide
additional opportunity for the detracting of the honor of the gospel, for the name of
Christ to be exposed to derision, or for disturbances and persecutions be stirred up
as unbelievers’ hostility increases; third, we must be on guard lest we be defiled by
their pollutions and revert to profanity. Vincent Cheung says, “To walk in wisdom toward
outsiders would mean that ‘every opportunity is to be snapped up.’ Wisdom also knows the
way to take advantage of an opportunity,” which is the exhortation at the end of v5.
Ephesians 5:15-17 says, “Be very careful, then, how you live – not as unwise but as
wise, making the most of every opportunity, because the days are evil. Therefore do
not be foolish, but understand what the Lord’s will is.” Calvin says, “Amidst so great
a corruption as prevails in the world we must seize opportunities of doing good, and
we must struggle against impediments.” Jesus said, “Be as shrewd as snakes and as
innocent as doves” (Matthew 10:16).
V6 says, “Let your conversation be always full of grace, seasoned with salt, so that you may
know how to answer everyone.” Calvin comments simply that Paul “reckons as tasteless
everything that does not edify.” Ephesians 4:29 says, “Do not let any unwholesome talk
come out of your mouths, but only what is helpful for building others up according to
their needs, that it may benefit those who listen.” I have quoted Vincent Cheung
frequently in this study, and sometimes his statements seem harsh. When commenting on
this verse, he says, “The grace and salt in Colossians 4:6 refer to an excellence in
the quality and content of our speech, so that to equate them with the usage of words
and tones that are kind and gentle (often as defined by the culture and not by Scripture
in the usual interpretation) is in fact to neutralize it. This excellence of speech
could certainly include kind words and tones, but harsh and insulting rebukes are not
excluded, as biblical principles and examples conclusively demonstrate.” Cheung goes
on to provide a number of New Testament examples (Matthew 23:27-33; Acts 13:10; 23:3;
Titus 1:12-13) where Paul and Peter, and even Jesus Himself, speak quite harshly against
their opponents; Cheung notes that their language is nevertheless always graceful. I
close this section with Cheung’s parting comments:
“If for some reason, I am still forbidden to preach the Bible using it’s own language
and expressions, then what am I allowed to do? …Am I at least allowed to show people
what it says? But the Bible says that unbelievers are stupid, evil, wicked, depraved,
immoral, impure, greedy, idolatrous, superstitious, enslaved, dead, deceitful, malicious,
slanderous, unjust, perverted, filthy, whores, dogs, pigs, donkeys, snakes, brutes…these
are all biblical descriptions of unbelievers that come to mind at the moment, and the
list goes on and on and on. It also uses some strong words against professing believers
who are in error. These are the things that they will read if I were to show them the
Bible – the same things that they would hear if I were to speak them. So if I am not
allowed to say what the Bible says, am I allowed to show people the Bible? Or am I
supposed to hide the book? Am I expected to burn it too? Perhaps this is the true
desire of my critics, and only the destruction of the Bible would make them happy,
even though some of them claim to be Christians. However, ‘If I were still trying to
please men, I would not be a servant of Christ’ (Galatians 1:10). Therefore, I will
continue to both speak and show what the Bible says.”
Final Greetings
7Tychicus will tell you all the news about me. He is a dear brother, a faithful
minister and fellow servant in the Lord. 8I am sending him to you for the
express purpose that you may know about
our[1] circumstances and that he may
encourage your hearts. 9He is coming with Onesimus, our faithful and dear
brother, who is one of you. They will tell you everything that is happening here.
10My fellow prisoner Aristarchus sends you his greetings, as does Mark, the
cousin of Barnabas. (You have received instructions about him; if he comes to you, welcome
him.) 11Jesus, who is called Justus, also sends greetings. These are the only
Jews among my fellow workers for the kingdom of God, and they have proved a comfort
to me. 12Epaphras, who is one of you and a servant of Christ Jesus, sends
greetings. He is always wrestling in prayer for you, that you may stand firm in all the
will of God, mature and fully assured. 13I vouch for him that he is working
hard for you and for those at Laodicea and Hierapolis. 14Our dear friend Luke,
the doctor, and Demas send greetings. 15Give my greetings to the brothers at
Laodicea, and to Nympha and the church in her house.
Paul wraps up with mention of a complex, yet fluid network of friends and leaders in
the early Christian church, some of whom appear in Paul’s letter to Philemon 23-24. It
is thought that Tychicus, also mentioned in 2 Timothy 4:12 and Titus 3:12, delivered the
letter to Philemon along with Onesimus the runaway slave, whom Paul calls “a faithful and
dear brother, one of you,” and the letter to the Colossians. He also delivered the letter
to the Ephesians, though there is some question surrounding it. We’ll mention more of
this on the comments on v16.
Notice first in these verses what we learn about the character of Paul, because his
attributes are transferable characteristics that God expects of all fulfilled Christians.
We see in this passage that Paul has a great capacity for people, a great capacity for
shared ministry, a great capacity for supporting his co-workers, and a great capacity for
single-mindedness. Each of those things ought to characterize our lives living in the
grace of Christ.
First, Paul not only remembers the names of these folks, he is genuinely concerned about
their well-being. They had to be wondering what was going on with him, but he doesn’t
write about that. He sends more personal contact than a letter. In v9, we read that
Tychicus and Onesimus will inform them about the proceedings in Rome and encourage them
in the application of Paul’s teachings in their lives.
Second, Paul willingly shares his ministry, acknowledging those who work with him. Notice
“fellow servant” in v7, “fellow prisoner” in v10, and “fellow workers” in v11. God has
gifted Paul in an extraordinary way, but his ministry is a corporate ministry. He doesn’t
work alone. He is willing to share his work for the gospel, for “the kingdom of God” (v11);
other people play integral roles in Paul’s work, and he’s happy to acknowledge them. Do you
think the false teachers would do the same?
Third, Paul is sincere in his compliments to his partners. First in v7 he speaks of
Tychicus as his dear brother, a faithful minister, and a fellow servant. Notice his words
in v11 about Mark and Jesus Justus, the only Jewish Christians who were serving with Paul.
Paul upset the Jews everywhere he went, yet these two men have provided a comfort to him.
We have no idea! What a blessing it must have been for Paul to have a couple of fellow Jews
not only receiving the message of the gospel with gladness but also joining in with Paul
and encouraging him in his work. He was thankful to God for them. (Calvin wonders where
Peter was during this time. He was supposedly in Rome, yet not considered by Paul to be
a fellow worker.) In v12, Paul calls Epaphras a servant of Christ and a prayer warrior.
That simple title makes me think of the Lord’s words to His faithful conquerors in the
end, “Well done good and faithful servant” (Matthew 25:21,23). In v14, Paul speaks of
his dear friend and physician, Luke. Do we build up the saints by those types of words
of encouragement?
Fourth, Paul never lets up on a theme. His single-mindedness has revolved around
commitment, loyalty, and faithfulness to Christ; it’s the theme of the entire letter,
and it continues to be mentioned in his epilogue. The things Paul says he appreciates
about these various people are their commitment, loyalty, and faithfulness. When we
exhibit those qualities toward Christ, we will inherently exhibit those qualities toward
one another. There’s no better example of that than Paul.
Let’s point out a few more things from this passage: Aristarchus, a Jew from Thessalonica,
accompanied Paul often and was in prison with Paul for the sake of Christ. Paul says to
welcome him if he comes to visit. It is sadly the case that the best teachers are coldly
received. It’s the charismatic false teachers that receive the warm-welcomes and
standing ovations. By the mention of Mark, we note that Paul’s relationship with him
had been healed. Indeed, they were reunited in Christian love, “the unity of the Spirit
through the bond of peace” (Ephesians 4:3), not merely neutral toward one another. V10
and v14 mention Mark and Luke, respectively. Consider that these theologians – combined
writers of over half of the New Testament (16 of 27 books) – sat in prison together in
Rome. Paul, who had been carried up into the heaven of heavens, Mark, who had been with
our Lord on the night in which He was betrayed, and Luke, who had investigated these
things for himself, must have edified one another tremendously. Can you imagine their
conversation as they considered the life of Jesus and the Scriptures?
In v12, we read that Epaphras, the pastor of the Colossian Church, worked hard and
always wrestled in prayer for his believers, for Laodicea, and for Hierapolis, that they
would stand firm in God’s will, mature and fully assured. That prayer alone sums Paul’s
letter – that the believers would remain in Christ as supreme, would find their growth
in Him as sufficient, and would be assured in their knowledge of their completion in
Christ as fullness. What an encouragement that must have been for the believers, knowing
their beloved pastor had not forgotten them! In v13, we see Laodicea and Hierapolis
mentioned in the Colossian letter. These cities were near the Lycus River, in a region
called the Lycos Valley, part of a larger area called Phrygia, about 100 miles southeast
of (inland from) Ephesus. See the map:
Demas, mentioned in v14 with Luke, later deserted Paul during his second imprisonment
(2 Timothy 4:10). He is also mentioned in Philemon 24 with Luke. Perhaps he was one of
those Christians who rode the coattails of the more mature brother, Luke in this case,
depending on him too much for his own spiritual maturity and growth in grace; when the
challenge came, perhaps he found just how empty his commitment to Christ was and fell
away. The very mention of his name reminds us that, no matter how far along the Christian
journey, we must always make our calling and election sure. Finally, Nympha is mentioned
in v15, as the hostess of a church. House churches were the norm until the third century.
And this reality teaches us that our houses are to be house-churches as well. Our family
exists to glorify God as an entity.
