Colossians
Instructor's Notes

EXPOSITION OF COLOSSIANS —
Chapter 4

• Masters, give unto [your] servants—This verse, in all likelihood, belongs to the preceding chapter. The main idea is one in which those that are masters need to cultivate a proper attitude toward those under their supervision.

• that which is just and equal;—The necessities of life are those things that are just and equal.

• knowing that ye also have a Master in heaven—Although one may be a master on earth, he is the servant of the Master on high, thus his conduct must be just and equitable toward his servants. Masters on earth a responsible to their duty, since Christ, being in heaven, overlooks and takes notice of all their actions.

Synthesis: Paul here gives a stern warning that masters are to treat their servants properly, because they also had a heavenly Master. They were to be equitable in all their transactions with their servants.

• Continue in prayer—There needs to be a steadfastness, faithfulness and a devout attitude to prayer; a frequency and constancy in prayer with a definite aim (1 Thess. 5:17). "Prayer is an offering up of our desires unto God, in the name of Christ, by the help of his Spirit, with confession of our sins, and thankful acknowledgment of his mercies" (This is the answer to question #78 in the Westminster Catechism).

• and watch in the same with thanksgiving—This conveys the demand for morally and spiritually wakeful activity by being alert to the temptations of sin and the lust of the flesh. A man is not to turn his mind over to other thoughts while in prayer to God; keen attention to the task at hand ought to characterize the one who prays. The believer also has much to bless God for and be thankful. He is our heavenly Master and by His continual actions blesses our life in ways that are unseen.

Synthesis: As Christ is our heavenly Master, we are to devote ourselves to a faithful and continuous prayer life. Such prayer, although continuous, should not become a routine matter; it is to be accomplished with watchfulness.

• Withal praying also for us—Payer needs to be specific and related to the ministry of the Word. Here the Apostle seeks the prayers of the church at Colosse knowing that such prayers were of extreme necessity for the continuance of his ministry.

• that God would open unto us a door of utterance—Paul here desires that the "door" of the Gospel might be opened and there might be the opportunity for preaching it. Also, through the preaching of the word that the "door" of the heart might be opened to the truths of God’s Word…. that God would not only set before Paul an open door for the preaching of the Gospel, but also make it effectual for the conversion of many souls.

• to speak the mystery of Christ—The "mystery of Christ" is the revealed truth about the Messiah that puts out of comparison the foolish "mysteries" of the Gnostics! The Gospel is the "mystery" that reveals the truths of the nature, the sum and substance of Christ [J. Gill].

• for which I am also in bonds—Paul was willing to suffer for the sake of the Gospel and in fact his very imprisonment was due to his faithfulness to it and his unashamed allegiance.

Synthesis: Paul was well aware of the fact that God was capable of removing him from his present incarceration. Yet, he was also aware of the necessity for prayer and the power of the Gospel in changing the lives of others as it had his. His position in Christ was more important than his present bonds.

• That I may make it manifest—The apostle was desirous of making manifest in a ministerial way, those mysteries that had been hidden in the types and shadows of the O.T. but now had found their fulfillment in Christ [J. Gill].

• as I ought to speak—The minister of the Gospel is to use terms that are familiar to the audience but faithful to the truth of doctrine. . . "speak it faithfully, declaring the whole counsel of God, keeping back nothing that might be profitable to the churches; and with all constancy and certainty, with all boldness and intrepidity of soul, and freedom of mind; not seeking to please men, aiming at vain glory, and popular applause, or being afraid of their faces, menaces, and reproaches" [J. Gill}.

Synthesis: Paul had the deep desire to spread the Word of God with clarity and truthfulness. He was extremely zealous for the privilege of not only knowing Christ but in helping others come to the same knowledge he had come to.

• Walk in wisdom— The "believer's walk is both inward and outward; his inward walk is by faith on Christ; his outward walk is his conversation among men:" [J. Gill]. The believer has the ability to properly apply the knowledge which God has already revealed in the heart, to each given situation. We are not to be blown about by every doctrine that comes along but we are to walk in the knowledge of the truth. Christian wisdom is being able to take what God has revealed to the heart and apply it in given situations in a practical and doctrinal way. Likewise, we need to balk in wisdom toward the non-believer at all times. As the wicked man speaketh with his feet (Prov. 6:13) so should the justified man.

• toward them that are without—A Pauline phrase for those outside of the Church. ". . . this phrase may chiefly regard all unregenerate men, profane sinners, such as have not faith in Christ, nor hope in God, who are entirely destitute of the grace of God" [J. Gill].

• redeeming the time—"Time is given us to use in view of eternity" [Ironside]. Instead of killing time, redeem it for the sake of the Gospel. This "denotes a careful and diligent use of it (time), an improvement of it to the best advantage; and shows that it is valuable and precious, and is not to be trifled with, and squandered away, and be lost, as it may be" [J. Gill]. We are to wisely use the time given to use for the furtherance of the Gospel; for the bringing in of lost souls and fighting against that which is evil.

Synthesis: Christians are to "buy up" every opportunity to be guided by wisdom, or to take up every opportunity to live up to the light of God’s will.

• Let your speech [be] alway with grace—The speech of the Christian should be sound, edifying, meaningful, quiet.

• Titus 2:8—"Sound speech, that cannot be condemned; that he that is of the contrary part may be ashamed, having no evil thing to say of you."

• Ephesians 4:29—"Let no corrupt communication proceed out of your mouth, but that which is good to the use of edifying, that it may minister grace unto the hearers."

• Matthew 12:36—"But I say unto you, That every idle word that men shall speak, they shall give account thereof in the day of judgment."

• 1 Thessalonians 4:11—"And that ye study to be quiet, and to do your own business, and to work with your own hands, as we commanded you;"

• seasoned with salt—Our words should befit our task. They should be made ready, fresh, complete, capable or that which is acceptable for the spiritual man. We should not allow our speech to be corrupted or perverted but rather retain the purity through the use of wholesome spiritual language which may attract more to the Gospel.

• that ye may know how ye ought to answer every man—We need to know what to say and when to say it. However, speaking with an perspective that meets the needs of others must be preceded by an acquisition of knowledge. The way the words are spoken are as important as the words themselves. To lead someone astray with wrong doctrine wrapped in good motive does more harm than good.

Synthesis: The Christians speech must be one of grace thereby manifesting the grace of God in a personal way. By grace we are made incorruptible and by grace our mode of speech sought to be gracious and free from corruption.

• All my state shall Tychicus declare unto you—In the final section of the Epistle we find the apostle revealing his great love and concern for the members of the body of Christ. Paul was to send Tychicus "to inform the members of the church of his state and condition, how it was with him; as that he was in prison at Rome, for the sake of the Gospel, which he continued to abide by, and held fast the profession of, not being in the least moved and intimidated by what he suffered, being supported by the presence of Christ, and the discoveries of his love" [J. Gill].

• [who is] a beloved brother and a faithful minister—Tychicus was a brother to Paul because they both shared the same grace. Tychicus was a faithful minister to his calling and severed Christ and His church with a fervent zeal which should accompany a good minister and faithful and loving brother in the Lord.

• and fellowservant in the Lord—Tychicus’ character was based on his relationship to Christ and his faithfulness to one of God’s favored servants. He was faithful in his commission and calling suffering as Paul did for the furtherance of the Gospel. Tychicus never achieved prominence, but he served in a important capacity as Paul’s liaison to the church at Colosse. As Paul was a "bond-servant" to the Lord, Tychicus was proclaimed to be a "fellow bond-servant" by the Apostle Paul.

Synthesis: Here Paul gives a beautiful portrait of his fellow workers in the Gospel. Paul had no problem recognizing those that were fellow bond servants in the ministry of the Gospel. He was not threatened by their gifts but found them to be both supportive to his situation and the furtherance of the Gospel.

• Whom I have sent unto you for the same purpose—Paul had sent men to the churches to relate to them both his physical and spiritual condition and to carry the Epistles that would outlast they very imperial Roman Empire itself.

• that he might know your estate—Paul here sought further knowledge of the spiritual condition of the churches and how they were prospering in the things of God. He wanted to know the affect of the false teachers and how their message had been received among the faithful.

• and comfort your hearts—Paul also sought to comfort the hearts of the faithful by informing them that his condition. Paul knew that they were under some distress from the false teachers and he wanted to assure them that his condition was falling out for the furtherance of the Gospel.

Synthesis: Paul knew that the saints were concerned about his welfare; likewise, Paul was concerned about their state of affairs. So, Paul sent a personal emissary some 1,000 miles.

• With Onesimus—Onesimus was the escaped slave of the Epistle to Philemon who met Paul and was converted by the Apostle.

• a faithful and beloved brother, who is [one] of you—Paul here refers to Onesimus as a faithful brother…one with the same calling and was held in high esteem and great affection by the Apostle.

• They shall make known unto you all things which [are done] here—Both Tychicus and Onesimus were to bring, as it were, a "state of the union" message to the church concerning the affairs of Paul in Rome.

Synthesis: Onesimus, a native of Colosse, and Tychicus, both faithful brethren in the ministry, were to deliver to the church both the letter and a report about Paul’s welfare while imprisoned in Rome.

• Aristarchus my fellowprisoner saluteth you—Arustarchus was a Jewish believer whom was seized, along with Paul, by the rioting mob. He likewise, was a traveling companion with Paul.

• Acts 19:29—"And the whole city was filled with confusion: and having caught Gaius and Aristarchus, men of Macedonia, Paul's companions in travel, they rushed with one accord into the theatre."

• Acts 20:4—"And there accompanied him into Asia Sopater of Berea; and of the Thessalonians, Aristarchus and Secundus; and Gaius of Derbe, and Timotheus; and of Asia, Tychicus and Trophimus."

• Acts 27:2-4—"And entering into a ship of Adramyttium, we launched, meaning to sail by the coasts of Asia; [one] Aristarchus, a Macedonian of Thessalonica, being with us. And the next [day] we touched at Sidon. And Julius courteously entreated Paul, and gave [him] liberty to go unto his friends to refresh himself. And when we had launched from thence, we sailed under Cyprus, because the winds were contrary."

• and Marcus, sister's son to Barnabas—"Marcus" is John Mark or the same Mark that had deserted Paul and Barnabas on their first missionary journey (Acts 13:5), and had caused friction between Paul and Barnabas causing an eventual split. However, Mark had a change of attitude and had been restored to usefulness being converted under the ministry of Peter and writing the Gospel According to Mark.

• (touching whom ye received commandments—Mark’s instructions were to be received as though they came from Paul, Peter, or Barnabas. Mark was not to be shunned because of previous failure…as noted in the fact that God used him in a mighty way in the Gospel of Mark.

• if he come unto you, receive him;)— Mark was to be "received" with a Christian welcome as though they would receive Paul himself. . ." they might more readily and honorably receive him, when he should come unto them" [J. Gill].

Synthesis: Here Paul mentions three men that were assisting him in the ministry. It is here important to note that Paul had a complete change of mind about the usefulness of Mark.

• And Jesus, which is called Justus, who are of the circumcision—"Justus" is a surname for Jesus or one who is just in action. Justus was a Jew that supported the ministry of Paul (most likely Justus of Corinth).

• These only [are my] fellowworkers unto the kingdom of God—"Fellowworkers" were those men "who assisted him [Paul] in preaching the Gospel of the kingdom of God, and in promoting the honor and interest of Christ. These were the only persons of the Jewish nation that were then at Rome under that character" [J. Gill].

• which have been a comfort unto me—The "fellow-workers" that were with Paul in Rome acted as a sedative to comfort Paul. These men continued to preach the Gospel and as such offered a solace or relief to Paul’s frustrations in not having complete freedom to do the same.

Synthesis: Justus the Greek form of Joshua or Jeshua was a righteous man of the circumcision that was a fellow worker with Paul in Rome.

• Epaphras, who is [one] of you—Notice how Paul previously described Epaphras in Colossians 1:7, "As ye also learned of Epaphras our dear fellowservant, who is for you a faithful minister of Christ;" Epaphras holds the unique distinction among all the friends and coworkers of Paul of being the only one whom Paul explicitly commended for his intensive prayer ministry.

• a servant of Christ—Epaphras had shown a compete willingness on his part to remain an obedient bond slave to Christ; having no life of his own, no rights of his own, no will of his own, no purpose other than his Master’s, having willingly submitted every thought, every breath, and every effort to Christ Jesus. He was a faithful minister of the Gospel.

• saluteth you—Sends his Christian greetings or an embrace of Christian peace.

• always labouring fervently for you in prayers—Prays constantly, fervently, personally and specifically to the point of agony for his [Epaphras] flock at Colosse.

• that ye may stand perfect—That they might be found perfect in their Head Jesus Christ. Colossians 1:28 "Whom we preach, warning every man, and teaching every man in all wisdom; that we may present every man perfect in Christ Jesus:" Epaphras is agonizing for the Colossian believers that they might reach the goal experientially, that they were in fact positionally, of being complete in Christ.

• and complete in all the will of God—Completely being filled up with the will of God with continuing effect. Epaphras’ concern was that the Colossians have a firm persuasion concerning the truth in the face of the doctrinal and practical errors fostered by the false teachings of Gnostic heretics.

Synthesis: Here Paul begins a list of three Gentiles that support him in Rome. First, Epaphras, the Pastor of the Colossian church is mentioned and Paul writes of his dedication of faithful prayer and concern for his flock.

• For I bear him record—Paul was a direct witness of Epaphras’ dedication of prayer, love and affections for the Colossian church.

• that he hath a great zeal for you—Epaphras had a great concern or the Colossians spiritual welfare and their ongoing struggle with false teachers. He prayed for their continued growth in grace and knowledge of the truth.

• and them [that are] in Laodicea, and them in Hierapolis—These were "cities in Phrygia, which lay near to Colosse, the one being situated by the river Lycus, and the other by the Maeander" [J. Gill]. Epaphras was concerned with the possibility of complacency among these brethren as they were fighting against the gross sin of Gnosticism. One can never become apathetic about their relationship with Christ nor become compromised in doctrine. This leads to the demise of the Christian walk.

Synthesis: This verse continues to emphasize the concern Epaphras had for the Colossian church and some surrounding churches. Too often believers allow false doctrines to infiltrate church congregations without taking the matter seriously. This is seen in the fact that forms of Gnosticism, under different names, have become the staple of many contemporary churches. Epaphras saw the likelihood of this happening to the churches he was associated with and agonized in prayer that the believers there would remain strong in doctrine and faithful to those things first delivered unto them.

• Luke, the beloved physician—Here we learn that Luke, the writer of the Gospel and the Acts of the Apostles, was Paul’s personal physician, constant companion and close friend. Luke was an educated, cultured man (like Paul), as evidenced by the literary quality of his Greek in his gospel and the book of Acts. He was beloved by Paul due to his dedication to the gospel ministry as well as his faithfulness to the ministry of Paul.

• and Demas, greet you—In 2 Timothy 4:10 we learn that Demas had forsaken the gospel; "For Demas hath forsaken me, having loved this present world, and is departed unto Thessalonica; Crescens to Galatia, Titus unto Dalmatia." Since Colossians and Philemon were written during the same time, Demas’ backsliding must have been rapid. Demas most likely had a mere intellectual assent or an emotional experience and did not adhere wholeheartedly to the doctrines of Christ. No true salvation experience!

Synthesis: Luke the physician accompanied Paul on his missionary journeys, as well as the trip to Rome. Luke was an educated man and with the addition of inspiration, he provided not only Paul but countless generations with a complete sphere of ministry.

• Salute the brethren which are in Laodicea—

• and Nymphas—This was a man, not a woman, that lived in Laodicea and had a chuch meeting in his home.

• and the church which is in his house—The church started as home churches. Nymphas was a man so concerned with his family and the eternal security of his family, that he had a church in his home.

Synthesis: During the early centuries of the church, local bodies of believers normally met for worship in houses like Paul mentions concerning Nymphas.

• And when this epistle is read among you—Paul’s letter, the one now being sent, was not addressed to any specific person but was to be read before the entire assembly.

• cause that it be read also in the church of the Laodiceans—Next, Paul’s instructed the church at Colosse to forward the letter to the church at Laodicea , "not only because this church was near them, but because it was in much the same situation, being infested with the same sort of false teachers; and therefore what was said to the one, was pertinent to the other:" [J. Gill].

• and that ye likewise read the [epistle] from Laodicea—The following is in all likelihood the letter to this church:

Synthesis: The letter to Laodicea is not to be confused with Ephesians. The above may not be that letter, due to much plagiarism from other letters, yet there was a letter, not an Epistle, that Paul though necessary for the Colossians to read.

• And say to Archippus—Paul describe Archippus as a fellow solider and was co-pastor with Epaphras at Colosse.

• Take heed to the ministry which thou hast received in the Lord, that thou fulfil it—The use of the Aorist Imperative conveys a sense of urgency for Archippus to keep his eyes open to any teachings that would subvert sound Christian doctrine. Archippus was to constantly fight the good fight, stay the course, and keep the faith.

Synthesis: Paul seemed convinced that Archippus was a true minister but that he must be on his constant guard against those forces of evil that were attempting to find a foothold with the church.

• The salutation by the hand of me Paul. —Paul most likely had used an amanuensis in writing this letter but in the closing wrote with his own hand. This was "to prevent all counterfeits and impositions, and that the churches to whom he wrote might be sure of the genuineness of his epistles" [J. Gill].

• Remember my bonds.—Paul reminded them of his bonds in that he was personally unable to attend to them in person and that he was an example that such persecution and afflictions could be endured for the sake of the Gospel and the cause of Christ.

• Grace [be] with you. Amen—As the Epistle begins with a call to grace it so ends.

Synthesis: Paul concludes his letter with a personal note, written with his own hand, providing authenticity to the letter. Paul further reminds the Colossians of his bonds seeking their prayers and support and providing them an example of faithful endurance that they to were expected and capable of following.