Colossians 4:7-18 - Homilies By R. Findlayson

The personal.

I. AFFAIRS OF THE APOSTLE . He gives his reason for not entering on these in his letter. The paragraph is similar in construction to Ephesians 6:21 , Ephesians 6:22 . The difference is confined to two points.

1 . The designation of Tychicus as fellow servant. "All my affairs shall Tychicus make known unto you, the beloved brother and faithful minister and fellow servant in the Lord: whom I have sent unto you for this very purpose, that ye may know our estate, and that he may comfort your hearts." He characterizes what Tychicus was in the Lord, i.e. within the sphere where Christ appoints and animates. Within that sphere he had the qualities which made him beloved as a brother (an important point in a mission). He had also the qualities which, as they made him fit to be entrusted with the gospel, also made him fit to be entrusted with a mission from the apostle. He was, besides, a fellow servant on an equality with the apostle in being at the call of the Master in services to Churches, and they were to receive him at Colossae in the Lord's name. His mission extended beyond the mere bearing of the letter (which is not mentioned), to conveying intelligence regarding the circumstances, spirit, work, prospects of the apostle and others with him, as would be fitted to cheer their hearts.

2 . The association of Onesimus with Tychicus. "Together with Onesimus, the faithful and beloved brother, who is one of you. They shall make known unto you all things that are done here." Onesimus is mentioned as affectionately as Tychicus. The only difference is the absence of any official designation. His being called "brother" illustrates the principle laid down by the apostle in this Epistle, that there is not bondman nor freeman. The renewal after the image of God had commenced, and was going on, in this slave. And therefore he acknowledges him as a brother. Prominence is given to his being a faithful brother. He had formerly been unfaithful, in the service rendered to his master Philemon, and in running away from that service, lie had been so effectually transformed that already (and much time cannot have elapsed) Paul can vouch for his trustworthiness. His being called "beloved brother" shows that he had exhibited singular qualities of heart, which is very touchingly brought out in the Epistle to Philemon. The interesting circumstance is mentioned, that Onesimus was one of them, a native of Colossae, one whose name was to be added to their roll of membership, and who would be no mere nominal addition, but an addition to their working strength. Paul trusted him in much, after having trusted him in littles, when he associated him with Tychicus, not only in bearing the letter, but in declaring to the Church at Colossae all things which were done at Rome.

II. SALUTATIONS FOR THE COLOSSIANS .

1 . From three Jewish Christians.

2 . From three Gentile Christians.

(a) His prayerfulness. "Always striving for you in his prayers, that ye may stand perfect and fully assured in all the will of God." A minister is sometimes necessitated, by the state of his health, to be absent from the sphere of his work proper. In these circumstances his great resort is prayer. Paul had difficulty in telling how greatly he strove for as many as had not seen his face in the flesh. Here he tells how Epaphras was always striving for the Colossians in his prayers. How much they must have been in his thoughts, that they came so much into his prayers, and, when they did come, occasioned so much wrestling! It was a comprehensive object for which he wrestled. It was that they might stand perfect and fully assured in every separate will of God. If we think of a single division of time or single set of circumstances, the prime necessity is to know the will of God regarding it. If we think of our relation to that will, it implies three things. We must not only know, but must stand without wavering in the will of God. Then we must stand, not in part, but in the whole of the will of God, relative to time and circumstances. Lastly, we must not only stand in the whole of the will, but have the full assurance that we are standing. This last is the climax of our relation to it. Beyond all knowledge and rightness of disposition, it is to be desired, for our own comfort, that, before and in the doing of the Divine will, we have an unwavering persuasion that it is really the Divine will, and no ignis fatuus of our own imagination, that we are following. This, indeed, is contained in promise: "And thine ears shall hear a word behind thee, saying, This is the way, walk ye in it, when ye turn to the right hand, and when ye turn to the left."

(b) His labour. "For I bear him witness, that he hath much labour for you, and for them in Laodicea, and for them in Hierapolis." There is a very beautiful association with the name Mizpah: "The Lord watch between me and thee, when we are absent one from another." The Lord's servant, Paul, was witness between Epaphras and the Colossians, and he vouches for their minister's labour in his absence. It is a word which approaches in meaning to "anguish." It comprehended much more than his prayers. He was often engaged, by himself and in consultation with Paul, on the Colossian problem. He was often seen (when not sharing the apostle's confinement) about the city after business affecting the Colossian Church. Nor was his burdensome labour confined to the one Church. It extended to the Church of Laodicea, and to the Church of Hierapolis. These were Churches in the neighbourhood. The three towns were situated in the valley of the Lycus. Colossae was the least important of the three, but it was there, probably, that by means of Epaphras the gospel had been first received, and from which, by his means also, the gospel had been extended to Laodicea and to Hierapolis. If we understand his having had an equal interest in the formation of the three Churches, it was only natural that his anxious labour extended to the three.

III. SALUTATIONS FORT THE LAODICEANS TO BE COMMUNICATED BY THE COLOSSIANS . "Salute the brethren that are in Laodicea, and Nymphas, and the Church that is in their house." It is not to be wondered at that there should be a Church gathering connected with a private house. Where there was a place of general gathering for a Church at that time, it would be very unimportant. We can understand that, as a rule, there would be little gatherings from evening to evening, in private houses, of Christians in the immediate neighbourhood. These at times would grow into large gatherings. The apostle had never been at Laodicea, but he may have seen Nymphas. He had at least heard of him, and he had pleasant associations with him and the little gathering in his house. And, among the brethren in Laodicea, he singles them out for his salutations. The medium of the apostle's salutations to the Laodicean Church was to be the Colossian Church. They were as a Church to say, "We in Paul's name salute you." It was an act fitted to promote good fellowship between the two Churches.

IV. READING . "And when this Epistle hath been read among you, cause that it be read also in the Church of the Laodiceans and that ye also read the Epistle from Laodicea." This letter was to be read at a general gathering of the Church in Colossae. There was another letter, which had been addressed at a previous period to the Church at Laodicea (salutations only are sent at this time). It was not the will of the Head of the Church that the letter should be preserved. The apocryphal letter to the Laodiceans is only a cento made out of Paul's writings. There would be what was peculiar in each of these letters, but, being addressed to neighbouring Churches, there would be much that was adapted to them both. And so he instructs that both should be read in both places.

V. INSTRUCTIONS FOR ARCHIPPUS BY THE CHURCH . And say to Archippus, Take heed to the ministry which thou hast received in the Lord, that thou fulfil it." We are not told what the ministry was, but the probability is that he ministered in the gospel in the absence of Epaphras. It cannot with certainty be inferred that he had shown remissness in his duties. It is an injunction which may be laid on a minister in any circumstances. It is specially to be laid on a minister, in view of a more critical condition of the Church to which he ministers. There are advantages and incitements, but there are also difficulties and temptations connected with a sacred position. The interests involved are very great, and it is fitting that we should seek to fulfil that service which we have received in the Lord, with a deep feeling of our responsibility to the Lord. In the fact of the injunction being laid on Archippus by the Church, there is an implied rebuke of the hierarchical spirit.

VI. CONCLUSION . "The salutation of me Paul with mine own hand. Remember my bonds. Grace be with you." The apostle has, from necessity of his position, employed an amanuensis. When the amanuensis has done his work, Paul takes the pen in hand, and adds, "The salutation of me Paul with mine own hand." And feeling the difficulty of using the pen in consequence of his bonds, he adds, very naturally and very affectingly, "Remember my bonds." This bore evidence to the depth of his interest in them and in the truth. He had not the paths of dalliance trod. He had gone the length of bonds. It is principally to be regarded as a powerful enforcement, of all that he has said, including his request that they should pray for his liberation. There is added the briefest form of benediction: "Grace be with you." Never, however pressed for space or inconvenienced, can he leave out the thought of the Divine bestowal on us in our unworthiness.—R. F.