COLOSSIANS

Gerald Peterman

Author. From the letter it appears that the primary Christian worker at Colossae was Epaphras, who told Paul of the church (1:7). Probably at the request of Epaphras, Paul wrote to encourage the congregation and to combat false teaching starting to take root there (see Themes).

Recipients. Little is known of Colossae itself. The city was in Asia Minor (modern-day Turkey) in the Lycus River Valley, on the major trade route between Ephesus and the Euphrates. In the first century it was less prominent than its neighbors, Laodicea and Hierapolis.

Although the book of Acts does not record any evangelistic work being done there, Ac 19:10 does mention that Paul’s work in Ephesus (some 100 miles west of Colossae) was so effective that after two years "all who lived in Asia heard the word of the Lord, both Jews and Greeks." Probably at or near this time (AD 52–55) churches were planted in Colossae as well as in Laodicea and Hierapolis (4:13).

Date. The letter refers to Paul’s bonds (1:13) and to his fellow prisoner Aristarchus (4:10), indicating that Paul was incarcerated at the time. He could have written during his two-year Caesarean imprisonment (Ac 23:23–33; 24:4–7). Yet, for the following reasons, Paul probably wrote while under house arrest in Rome (Ac 28:30). First, cosmopolitan Rome fits well with the large number of coworkers mentioned in the letter (4:10–14), as compared to Caesarea’s relative smallness. Second, the letter to Philemon, written at the same time as Colossians, mentions Paul’s hope to be released and find lodging with Philemon (v. 22). This hope is much more likely while he awaits trial in Rome than while incarcerated in Caesarea, for the length and outcome of the stay in Caesarea was always very uncertain. Recall that there was, from nearby Jerusalem, a Jewish mob set on killing him (Ac 23:13–33). If written from Rome, Paul penned the letter around AD 60–62.

Themes. On the one hand, Paul’s statement that he rejoiced to see the Colossians’ good discipline and the stability of their faith in Christ (2:5) shows that the church was basically sound. On the other hand, we find at least two statements that indicate problems. First a warning: "See to it that no one takes you captive through philosophy and empty deception" (2:8). Second we find a question: "Why, as if you were living in the world, do you submit yourself to decrees?" (2:20). These verses indicate that there was a threat in Colossae. Portions of the letter (especially 2:6–23) were written to preempt any problem.

The teaching threatening the church appears to have been a mixed religion that contained elements of Judaism (e.g., concern for Sabbaths) and elements of proto-Gnosticism (asceticism; attention to the elemental forces). Elements of the false teaching included attention to philosophy and traditions of men (2:8); circumcision (2:11–13); feasts, new moons and Sabbaths (2:16); and harsh treatment of the body (2:23).

The overall theme of the epistle is the supremacy of Christ, and it is developed in a variety of ways. First, we find a hymn about Christ that explains his exalted position in relation to the universe and to the Church (1:15–20). He is Creator of all and Head of the body. Second, Paul emphasizes the supremacy of Christ over the Church. This is in contrast to 1 Corinthians where the Church is the body of Christ and the individuals are members of each other. Here in Colossians, to emphasize the authority of the Lord Jesus, Paul puts forth Christ as the Head of the Church. In contrast, the church is His body. Third, to emphasize Christ’s supremacy over the lives of believers, there is a marked emphasis on realized eschatology: that is, rather than emphasizing what we are yet to receive, Paul puts the stress on what Christ has already accomplished for us. So, for example, believers have been made complete in Christ (2:10); they have been raised up with Christ to new life (3:1); and their life is hidden with Christ in God (3:3). There is no reference in Colossians to the rapture, to future resurrection of the dead, or to coming judgment. Paul’s emphasis on realized eschatology is meant to show the readers that, since they have already been transformed by the Lord of all, they need pay no heed to the false teaching. Fourth, there is emphasis on wisdom (1:9, 28; 2:3, 23; 3:16; 4:5), knowledge (1:9–10; 2:2–3; 3:10), and mystery (1:26–27; 2:2; 4:3). Again this emphasis is expected in contrast to the false teaching, which brought its form of wisdom and knowledge; believers, however, already have in Christ all the treasures of wisdom and knowledge (2:3). Truth found in Him is far superior. In common with Paul’s other letters, this one included practical aspects of following this superior Christ, such as prayer (1:9–11), teaching about vice (3:5–11) and virtue (3:12–17), and practical exhortations on proper relations within the household (3:18–4:1).

Striking similarities exist between Colossians and Ephesians. These include (1) reference to imprisonment (4:18; cf. Eph 6:20), (2) emphasis on realized eschatology (e.g., 2:10; cf. Eph 2:5–7), (3) personal reflections on Paul’s ministry and suffering (1:24–2:5; cf. Eph 3:1–13), (4) specific treatment of household relations (2:18–23; cf. Eph 5:21–6:9), (5) shared phrases that are identical or nearly so (1:4; cf. Eph 1:15; Col 3:16; cf. Eph 5:19; Col 3:22; cf. Eph 6:6), (6) ten words that are found only in Colossians and Ephesians in the NT ("to reconcile," "alienated," "to root," "to make alive with," "to raise with," "growth," "ligament," "external service," "man-pleaser," and "hymn"), and (7) Tychicus as the bearer of both letters (Col 4:7–8; Eph 6:21). From this evidence it is probable that the letters belong to the same time and situation.

As was common in the letters of the Greco-Roman world and in the Pauline epistles, this letter begins with personal and introductory matters. These include a greeting identifying both the writer and the addressees, a statement of thanksgiving, and a prayer for the readers.

1:1–2. The letter comes from Paul, who by the will of God was an apostle—he was sent out with the commission to preach the gospel—and from Timothy, Paul’s fellow worker and brother. The letter goes to the saints and faithful brethren (not two groups but one) at Colossae.

1:3–8. The founder of the church in Colossae was Epaphras (v. 7; see 4:12; Phm 23), Paul’s beloved fellow bond-servant (see v. 7; Rv 6:11). He informed Paul of the church’s existence and of its faith and love (v. 8). Thus, in prayer Paul and Timothy gave thanks for the Colossians, not having seen them in person but having heard of their faith and love. Verse 5 should be closely attached to v. 4 rather than separated by punctuation: their faith and love are grounded in the hope stored up for them in heaven (cf. faith, hope and love in 1Co 13; Gl 5:5–6; 1Th 1:3). Thus hope is not subjective (feeling or longing), but objective—the thing hoped for: eternal life.

This hope was heard about in a message (word) characterized by its truth. It is good news (gospel). To begin to combat the false teaching that is troubling the Colossians (2:8, 16–19), Paul reminded them that this gospel is not unique to them; it was spreading through all the world, even reaching as far as them. Their reception (their faith) is further described as understanding God’s grace.

1:9–14. Having heard of the Colossian church’s faith led to Paul’s unceasing prayer for them. Common in Paul’s prayers are the themes of knowledge or wisdom (Eph 1:18–19) and this understanding should yield a lifestyle that is worthy of the Lord or worthy of the gospel (v. 10; see Php 1:9–10). A worthy life is described four ways:

First, the worthy life bears fruit (Mt 7:17; Jn 15:8); that is, it does good work. Second, it grows in knowledge, coming to know God and His will ever better (Eph 1:17). Third, it is strengthened with God’s power (Eph 3:16), not for the purpose of show but for attaining steadfastness and patience (v. 11). Fourth, a worthy life joyously gives thanks for the blessing of sharing eternal life (inheritance) with the saints in God’s kingdom, called a place of Light (v. 12).

At this point (v. 13), Paul digressed from prayer to describe what it means to share the inheritance. When we believe the gospel, God rescues us from the domain of darkness. Along with rescue, we are transferred to the kingdom that belongs to His beloved Son. On the one hand, there is no middle ground; one is either in darkness or in the Son’s kingdom. On the other hand, there is a tension between the "now" and the "not yet," since for Paul, the kingdom was both present (Rm 14:17; 1Co 4:20) and yet to come (1Th 2:12; 2Tm 4:18). The Church, therefore, which lives under the rule of King Jesus, is not to be wholly equated with the kingdom since God’s final, uncontested, kingdom is still awaited (e.g., Mt 25:31–34; 1Co 15:25–28; 2Tm 4:18; Rv 5:9–10; for the concept of the kingdom of God, see the comments on Mt 3:1–4; 13:10–17).

Finally, this transfer brings redemption (see Rm 3:24; 1Co 1:30), which is release from bondage, and further defined as forgiveness of sins (Eph 1:7).

Reference to the redemption found in Christ leads to a glorious description of this Christ. This Christ-hymn would be profitably compared to Php 2:6–11.

1:15–17. God is invisible, but He can be seen in His Son (Jn 14:9), who is the image (an eikon—a word used of paintings and statues—is something that represents an original; cf. Mk 12:16; Rm 8:29; Heb 10:1) of God (see 2Co 4:4). That is, as said later in 1:19 and 2:9, the Son exactly represents and displays who God is (see Heb 1:3). The Son is the "firstborn over all creation" (HCSB), not meaning that there was a time when He came into existence but rather that He has the role of the firstborn: He is the ruler over all creation (cf. Ex 4:22; Jr 31:9; Heb 1:6; Rv 1:5). His rule over creation naturally follows from all things being created by His plan and power (through Him) and for His glory (v. 16; Jn 1:3). Included in all things are visible things—people and animals—and invisible things—spirits and angels. Spirit beings are further described as thrones, dominions, rulers, and authorities. This was probably put here to show that the angels the Colossians were being tempted to worship (see 2:18) did not deserve and should not receive such honor since they are all under the authority of Jesus.

This unit of thought closes with the sweeping comment about Christ’s past and present work. He was before all things in time when He created the universe. Now He is still active in creation holding all things … together (Heb 1:3).

1:18–20. As Christ rules the universe, so also He has all authority (is head, kephale, a term used metaphorically of leaders, e.g., Is 9:14–15; Ps 18:43; 1Co 11:3; Eph 5:23) over the church and is its originating cause (beginning). Unlike Lazarus (Jn 11), who was raised from the dead only to die again, Jesus was the first to be raised in a glorified body, making Him the firstborn from the dead—that is, the one with authority to give resurrection life.

Christ has first place in both original creation and in new creation because the Father was pleased for full and complete deity (the fullness) to take up residence (dwell) in Him. Thus, as God-Man, Christ is uniquely suited, by means of His bloody death on the cross, to reconcile all things to God. The reconciliation of all things is best taken to mean He restores proper order and lordship to the universe, not that each and every being (whether … on earth or … in heaven) is restored to a proper relationship with God.

1:21–23. From the topic of reconciliation above, Paul moved to remind the church of Colossae of its own reconciliation to God. There are four aspects to Christ’s reconciliation of the Church. First, without Christ all people are alienated, hostile, and engaged in evil. This alienation is a result of the fall (Gn 3; Eph 2:1–7). Second, Christ’s death, and our trust in Him, bring reconciliation to God (being properly related to Him). Third, God’s goal is that those who are reconciled to Him in Christ would be holy and blameless and beyond reproach. Fourth, reconciliation requires faith. Two aspects of the structure of vv. 21–23 demonstrate that faith by its very nature is steadfast; it continues to cling to the hope of the gospel (see v. 5): (1) Paul said God reconciled (past tense) them, if they continue (present tense) in faith. Since the present cannot change the past, it is past reconciliation that produces, and is seen in, present faith (cf. Jn 8:31–32; Heb 3:14). (2) The conditional (if … then syntax) Paul uses implies confidence that the readers will persevere (see also comment on Php 3:12–14).

The supremacy of Christ is evident not only in the creation and the church, but also in His call of the apostle Paul’s ministry of suffering, proclamation, and encouragement.

1:24–27. In discussing his own ministry, Paul rejoiced in his sufferings for the church in that they fill[ed] up what [was] lacking in Christ’s afflictions (v. 24). Though exalted, Christ continued to endure afflictions through His persecuted followers (Ac 9:4). So, in one sense Christ’s afflictions are not over (they are lacking), although these afflictions are not atoning. Thus, Paul’s work as a minister (vv. 23, 25) has meant sufferings, which he gladly endures on behalf of the church. He endures his share since God gave him the task (stewardship) of preaching the word of God. Here the word is called the mystery: some aspect of God’s plan that was previously hidden but that has now been made known (2:3; Rm 11:25; Eph 3:3). The mystery is further explained this way: Christ takes up residence in believers (in you, v. 27), even among Gentiles, those previously excluded from the people of God (Eph 2:11–13).

1:28–29. We refers to workers such as Paul and Epaphras. He described their work as proclaiming Him. There are five aspects to this proclamation: First, Christ is the center of their message. Second, one feature of the proclamation was admonishing every man—correcting wrong beliefs and practice. A third facet was teaching—guiding into correct beliefs and practice. Fourth, the goal of the proclamation was to present every man complete in Christ. Fifth, all this activity involved not merely human energy but labor and striving according to His power.

2:1–3. Paul was not emotionally detached in his work. He suffered and was not ashamed to tell of his struggle even to those who had not personally seen his face. He related the struggle, not to boast, but so that others may be encouraged. This encouragement stems from being "instructed in love" as this word is used in 1Co 2:16 (better than knit together of NASB). Instruction yields deeper understanding (full assurance) and has as its further goal knowledge, not just of facts, but also of a person: God’s mystery, that is, Christ Himself. Spiritual wisdom and knowledge, which are treasures (Is 33:6), should be sought nowhere else, for they are found in Him.

Having declared the supremacy of Christ over all, Paul turned his attention to the problems threatening the Colossian church. There were false teachings threatening Christ’s preeminence and so Paul needed to address them.

2:4–5. Here for the first time Paul directly asserted that his teaching about Christ (1:15–20; 2:1–3) addressed the church’s problem: false teaching that attempts to delude them with persuasive argument. Even though the congregation was troubled, Paul’s rejoicing shows that it is basically sound, having good discipline and stability.

2:6–7. In light of the warning not to be fooled by persuasive but false arguments, Paul exhorts the Colossians to apply what they know to be true. For Paul, there was no gap between believing and behaving. All those who receive Christ Jesus—that is, confess Him as their Lord (Rm 10:9; 1Co 12:3)—should live (walk) under His lordship (in Him). This life is described with four phrases: firmly rooted, being built up, being established, and overflowing. The first three refer to deep, well-informed attachment to Christ, the foundation; the last to continuous gratitude (1:3; 3:15–17; 4:2) for His work.

2:8–10. Paul reminded readers that being rooted in Christ means being on guard against false teachings (philosophy and empty deception), which are in accord with the elementary principles of the world. The HCSB translation is preferable, "the elemental forces of the world." For the following reasons it is best to view these forces (stoicheia) as evil spiritual beings that seek to control and destroy people’s lives. First, here and in Gl 4:3–9 the stoicheia are personified as forces that enslave. Second, in this context the stoicheia are probably "the rulers and authorities" that Christ publicly shames (v. 15). Third, the NT regularly links heretical Christian teaching with the demonic (e.g., Mt 24:24; 2Co 11:14–15; 1Jn 4:1–3; cf. 1Co 10:19–20).

The false teachings the Colossians faced were based on mere human tradition, rather than on Christ (v. 8). The Colossians, and all believers, have been made complete in Him (v. 10) in that they have (among other blessings) forgiveness (1:14), reconciliation (1:22), and new life (2:13). They need no other source of spiritual wealth, since the fullness of Deity dwells in Him (see 1:19). So, as fully God and fully man, He is the head over all, including the elemental forces.

2:11–15. Paul mentioned four benefits of being in Christ. First, genuine circumcision—that is, a new heart. It is not literal (not performed by hands), but spiritual, being performed by the Holy Spirit (see Dt 10:16; Jr 9:26; Ezk 36:27; Rm 2:25–29; Php 3:3). Under the old covenant Israel was an ethnic community. So circumcision was performed on every unwilling male infant. The Church is a confessional community. The Holy Spirit (and thus the new heart) is a gift to only those who believe (e.g., Ac 2:38; 5:32; 10:44–45; Rm 8:9). Thus vv. 11–12 give no evidence that infant baptism should replace infant circumcision. Second, being buried with and raised up with Christ is a way of saying we have passed from old life to new life (Rm 6:1–4). Paul used "baptism" as a label to refer to the point of conversion. Both the local church and the new believer could look back on it as the time when Christ was confessed as Lord (cf. 1Co 12:3b) and when this faith in Him was demonstrated in action (submission to water baptism). Thus, although baptism is important, it does not make alive (v. 13) or cause salvation. Third, believers have new life (are made … alive) with Christ (v. 13). New life is given not because of our merit, but rather it comes to us while we are in the helpless state of being dead in … transgressions and being uncircumcised (a reference to literal lack of circumcision as a symbol of spiritual alienation). The fourth benefit is forgiveness of transgressions (v. 13). Transgression is the specific word for breaking commandments; thus v. 14 mentions the OT law, calling it a certificate of debt consisting of decrees against us. A debt is owed because of disobedience; but this debt is canceled out by the cross. On this cross Christ not only saved His people but also was victorious over the rulers and authorities (evil spiritual forces), making a public display of them (v. 15).

These verses provide all that is known about the false teaching that threatened the church. First are warnings (vv. 16–19), then a rhetorical question that acts as a command (vv. 20–22), and finally a short response (v. 23).

2:16–19. First, the Colossians are to be on guard against someone who requires that they obey OT law (e.g., food, drink, Sabbath). The whole law, as a mere shadow, looked forward to Christ and to what was to come (Heb 10:1). He is the substance—the real thing that casts the shadow (v. 17). We look to Him; He alone is our Judge. Second, the Colossians should guard against anyone who "condemns" (NLT) them by requiring an ascetic religion known for self-abasement and the worship of the angels (v. 18). Three errors characterize this false teacher: (1) false visions, (2) human arrogance (inflated, fleshly mind), and (3) departure from Christ, the head (v. 19). In contrast, real growth in godliness requires holding fast to Christ.

2:20–22. Paul appealed to the readers’ experience of Christ: they died with Christ and so have been freed from "the elemental forces" (HCSB; see comments on 2:8–10). The forces require legalistic religion that follows the commandments of mere men (v. 22). Since the Colossians were thus joined with Christ (cf. 2:12–13), they should not submit … to decrees (v. 20). These decrees probably required abstaining (Do not handle!) from certain food and drink (2:16).

2:23. Paul admitted that from a human perspective such an ascetic self-made religion gives the appearance of wisdom. But the appearance is deceptive. Abstaining from certain things (food, drink, 2:16) and giving severe treatment to the body in fact are useless in a person’s fight against fleshly indulgence. What actions are useful in such a fight? They appear next.

Having given a pointed critique of the false religion that threatened the Colossians, Paul moved to explain the only alternative: Christ’s supremacy taking hold of them, transforming their lives, relationships, and public conduct.

Paul begins by describing a transformed Christian life. As opposed to living by ascetic rules, they ought to live with new vitality because they are "in Christ." Paul’s description of the genuine Christian life contains three elements:

3:1–4. The word "if" does not suggest uncertainty. Rather, the force is that since the Colossians have indeed died with Christ and been raised up with Him (see 2:12), their focus should not be on earthly things (v. 2). Their focus should be on honorable, right, and excellent things (Php 4:8) and supremely on Christ who is exalted—at God’s right hand—above all others (Php 2:9–11). Their life is not drawn from, nor controlled by, forces from below; it is hidden—and therefore secure—with Christ in God (v. 3). He is life (Jn 14:6). At His return (see 2Th 1:7–10) Christ Jesus will be revealed, not in humility and suffering, but with glory. Because believers are so intimately joined with Christ, His future glory means their glory also (Rm 8:17, 30).

Christian life is characterized by repentance from things in which we once walked (v. 7). Thus Paul moved from glorious things to be sought (3:1–4) to shameful things to be put away (3:5–11).

3:5–8. The battle against sin starts in the mind. Believers should consider themselves decisively separated from (dead to) immorality, impurity, and the like (Rm 6:11). Paul’s lists of sins in vv. 5 and 8 are representative, not exhaustive (cf. Gl 5:19–21). The lists emphasize lustful sins (evil desire) and relational sins (anger, abusive speech), pointing out that such deeds deserve wrath (v. 6). Particularly rich is Paul’s statement that greed … amounts to idolatry (v. 5; see Eph 5:5). No one can serve two masters (Mt 6:24). Lust, or power, or money can capture our heart and become an idol.

3:9–11. As a basis for his commands (since), Paul appealed to the readers’ conversion to Christ, using a metaphor comparing their salvation experience with putting on clothes: On the human side, the Colossians have gone from trusting themselves to trusting the gospel (1:5–6). That is, they have laid aside the old self and put on the new self (vv. 9–10). Because God is at work in the gospel, this same faith can be described from the divine side, stressing the supernatural and transforming results of faith (being renewed, v. 10). The old self is the whole person as ruled by sin (see the comments on Rm 6:5–7); the new is the whole person reborn in Christ.

The first is known for lies. The latter is known for truth and is being constantly renewed (Rm 8:29; 2Co 3:18). Two things should be said: First, even though this old-to-new conversion is once-for-all and decisive, ongoing moral effort is still required. Thus Paul commanded: do not lie (v. 9). Second, we find here not just new individuals but also a new community consisting even of those once bitterly divided by social prejudice (e.g., Greek, Jew). For Christ is all that matters and He works in all kinds of people.

3:12–14. One should not merely avoid sin (3:5–11); one must also take the initiative to put on virtue, actively replacing bad behavior with behaviors that befit people who are chosen and loved by God. If believers are beloved by the Father, they should love those whom He loves (vv. 12–17). Again, the list is not exhaustive, but includes common relational attributes (patience, forgiving; cf. Gl 5:22–23). Above all is love (see the comments on 1Co 13:1–3, 13) for it is, literally, the "binding together that produces maturity" (NASB perfect bond of unity).

3:15–17. The shift continues, started in v. 14, from mostly individual concerns to mostly group concerns, for we see a reference to the body (v. 15) and one another (v. 16). Four things should be said. First, the peace brought by Christ’s gospel should rule ("to serve as umpire") in the congregation (body). Second, corporate thankfulness—too often neglected!—is extremely important, appearing three times in as many verses. Third, the gospel (the word about Christ) dwells richly among believers when it is wisely taught, lovingly cherished, joyfully sung, and rightly applied (teaching, singing, admonishing). Fourth, all is done in the name of … Jesus—through Him as mediator and under His authority as Lord.

From broad guidelines regarding virtue (3:12–17), Paul moved to address the responsibilities of specific relationships.

3:18–19. First, living for Christ should guide marital relationships. For wives to be subject does not imply inferiority or servility. Rather, it is right (fitting) that they give respect (Eph 5:33) to husbands as leaders. See the comments on Eph 5:22–24. Husbands must be known for love (v. 19), not persistent anger (bitterness). Elsewhere, Paul made clear that such love must follow Christ’s example (Eph 5:25).

3:20–21. Second, living under Christ’s supremacy should affect child-parent relationships. In keeping with OT law (Dt 5:16), children should obey their own parents (v. 20). Fathers should avoid a common tendency: to exasperate their children (v. 21) by being overly critical of their efforts. Such harsh treatment will hinder the child from developing perseverance.

3:22–4:1. Third, Christ should also be preeminent in slave-master relationships. (See the comments about slavery in NT times in the introduction to Philemon.) The two commands in vv. 22–25 given to slaves are not surprising: obey (v. 22) and work (v. 23). But the motivation for these commands is distinctively Christian, turning attention away from human masters to the one Master of all. Obedience should be sincere, motivated by fear of the Lord. Similarly, work, since it is done for Christ (v. 24), should be performed from the soul (heartily). What enhances this motivation is knowing that … the Lord, not any human master, is the impartial Judge. On the one hand, slaves have no earthly inheritance; but believers receive a heavenly one: the reward of eternal life in the Lord’s presence (v. 24). On the other hand, there are consequences for disobedience (v. 25). We should affirm the truths of both v. 24 and v. 25. The NT regularly teaches that salvation is wholly by grace (Rm 3:24; Eph 2:8–9), yet believers will be evaluated for future rewards (not for their eternal destiny) based on their works (Rm 14:10–12; 2Co 5:10).

As the slave’s motivation is changed by the gospel, so is the master’s. The slave owner must consider his behavior in light of the Master in heaven. Justice and fairness exclude any kind of abuse or oppression. Although Paul’s teaching was directed to literal slaves and masters, by way of secondary application it can be brought to bear on contemporary employee/employer relationships. The former should give eager, honest work with respect and proper motivations. The later should avoid oppression and facilitate a just and fair workplace.

Paul moved from treatment of specific relationships back to the ways Christ’s supremacy should affect the congregation as a whole. They fall into two more sections: prayer (vv. 2–4) and relationships with outsiders (vv. 5–6).

4:2–4. Paul’s teaching addresses three common challenges to effective prayer: lack of dedication (Devote yourselves!), a sluggish approach to prayer (keep alert!), and prayers filled with requests but devoid of thanksgiving. He requests prayer for his preaching ministry (v. 3), first, for good opportunities (door; cf. 1Co 16:9, 2Co 2:12). Perhaps opportunities had been curtailed by his imprisonment (v. 3, the first reference to his incarceration in the letter; see 4:10, 18). Second, even such an experienced missionary as Paul asked for prayer that he might be enabled by God to make clear the mystery of Christ (see 1:27; 2:2).

4:5–6. Since witness to the gospel is so important, behavior toward nonbelievers (outsiders) must be characterized by wisdom and seized opportunity (Eph 5:15–16). The word for respond is used only here in Paul, probably implying that there were curious outsiders asking about Christianity (1Pt 3:15). Paul asserted that the answer to them should not be harsh or boring but rather should be a delicate blend of tact (grace) and wit or spice (seasoned), crafted for each individual person.

4:7–9. Even when imprisoned (v. 10), Paul preferred not to write in a letter the details of his circumstances (cf. Philippians and Ephesians). Instead, Paul’s whole situation (v. 9) would be explained in person by Tychicus (Ac 20:4; Eph 6:21; 2Tm 4:12), who carried the letter to the church, and by Onesimus, who accompanied Tychicus and was slave to Philemon (Phm 10, 15–16).

4:10–14. Paul had six fellow workers who passed on greetings. The first three are indentified as Jewish Christians (from the circumcision): Aristarchus, a Macedonian of Thessalonica who traveled with Paul according to Ac 19:29; 20:4, and 27:2; Mark, who had years earlier assisted Paul and Barnabas on the first missionary journey (Ac 12:25; 13:13; 15:37; see also 2Tm 4:11); and Jesus/Justus, who is known only by this reference. The second group of three contains Epaphras, Luke, and Demas. Epaphras is commended for his ministry, as he was earlier (1:7). Paul’s comment lets us know what hard work effective prayer is, since Epaphras was regularly laboring in it on the Colossian’s behalf (v. 12). Luke appears as a companion to Paul elsewhere (Phm 24; 2Tm 4:10), but only here in the NT is he called a physician (v. 14). By tradition and assorted internal evidence (see the introductions to Luke and Acts) Luke is the author of the gospel that bears his name and the book of Acts. As such, he would be the only known Gentile to have authored any biblical books. Demas is otherwise unknown except for 2Tm 4:10 and Phm 24.

4:15–17. Paul asked the Colossians to give greetings to believers in Laodicea (a town 10 miles west of Colossae). Apparently he wrote a letter to the church there (v. 16), but it has been lost. He greeted also Nympha, who is otherwise unknown. House churches were common, however, and are mentioned a few times in the NT (Ac 16:15; Rm 16:5; 1Co 16:19; Phm 2). Paul also directed the Colossians to read the Laodicean letter and the Laodiceans to read this letter to the Colossians, demonstrating the circular nature of NT epistles.

Finally, Paul asked them to pass on his exhortation to Archippus, a member of the church that met in Philemon’s home (Phm 2). Apparently, he needed encouragement in the ministry task he had received. Unfortunately, there is no other evidence in the NT to tell what the task was or why it had gone unfulfilled.

4:18. To verify authenticity, as was typical (1Co 16:21; Gl 6:11; 2Th 3:17), Paul added a hand-written greeting. To remember probably means to remember in prayer. The grace benediction is common in Paul (Rm 16:24; 1Co 16:23; Gl 6:18) and summarizes the all-important aspect of the gospel (1:6).