|Synopsis Home||Colossians Chapter 4|
General exhortations to persevere in prayer in communion with God, and with thanksgiving
The apostle ends his epistle with some important general exhortations.
He desires that the saints should continue through prayer in communion with God, and in the sense of their dependence on Him, conscious of His nearness to them, and of His readiness to hear them. For that which speaks to the heart for our walk is not enough; the soul must know its own relations with God, exercising itself in those relations; and it must receive directly from Him that which assures it of His love. There must be perseverance in this. We are in conflict with evil, which has a hold upon our own hearts if we are without the strength of God. We must therefore commune with God. We must watch therein with settled purpose of heart, not merely as an occasional thing: any one can cry out when he is in need. But the heart separated from the world and all that is of it occupies itself with God, with all that regards the glory of His name, according to the measure in which we are concerned in it. The conflict is carried on with a tender and freed spirit, having only His glory as the object, both in the assembly and in the individual walk. But thus one understands that God works, and that He does not forsake us, and thanksgiving is always mingled with the prayers we address to Him.
The apostle's own dependence; the clear distinction between God's family and the world
Paul felt his dependence on this blessing, and he asked for a share also in their prayers, that God might open his mouth, and that he might proclaim the gospel as he ought to do.
Now we are in a hostile world, in which hostility is easily awakened where it does not already exist openly, and in which offence is quickly taken at things wherein perhaps we neither saw nor intended evil. We must take away the occasion even from those that seek it, and walk in wisdom with respect to them that are without.
How clearly the within and the without are here distinguished! Those within, whom God acknowledges, His family, His assembly -- they are His own. Those without, they are the world, those who are not joined to the Lord. The distinction is plainly marked, but love is active towards them that are without, and, being itself in the enjoyment of communion with God, it is careful to do nothing that might prevent others from enjoying it.
God acting upon the heart of the natural man by circumstances and using those who walk with Him as His voice to sinners
But there was something more: they were to redeem the time. The natural man, taken up with his own affairs, and disinclined to serious things, gave christian love little opportunity to set grace and truth before him and make him care for his own soul, thus serving the Lord and using time in His name. The heart of man cannot always escape the influence of surrounding circumstances, which bear witness to his heart and conscience that he is under the dominion of sin, and already eating its bitter fruits here below -- circumstances which bring to his conscience the remembrance of a too much forgotten God, which speak with the mighty voice of sorrow to a broken heart, glad at least to have a resource in God when his hand is pierced by the broken reed on which he leaned. God Himself acts upon man by these circumstances, and by every circumstance of life. One who is walking with the Lord knows how to avail himself of them. Satan may indeed deceive a man, but he cannot prevent God at all times from speaking to the heart. It is a happy thing so to walk with God that He can use us as His voice, when He would thus speak to poor sinners. Our speech ought always to be the expression of this separation from evil, this power of the presence of God which keeps us inwardly apart from it, so as to make that power felt by others; and that, in all the questionings which arise in the heart of man, wandering out of the way in confusion and darkness, and even leading others astray thereby, we may know how to give an answer which comes from the light and conveys light.
The bearer of the epistle commended and witness borne to the love of others
Tychicus was to carry the testimony of the interest which the apostle took in the welfare of the Colossians, and of his confidence in their interest in him. Paul bears witness to the love of others, and to their concern also in the progress of the gospel and the prosperity of the faithful.
Marcus now commended after formerly drawing back
Marcus, who had formerly drawn back from the toils of the work, receives a testimony here on the apostle's part and a still better one later (2 Tim. 4: 11), for he had made himself useful to the apostle himself. Such is grace. The secret of the interest Barnabas took in him comes out here: he was nearly related to him. This dear servant of God was from Cyprus too. He went there and took Mark with him. The flesh and Judaism find their way everywhere. The power of the Spirit of God is requisite to raise us above, and set us beyond, their influence.
Demas; the apostle's silence as to him explained by his later conduct
Demas receives no especial testimony. The apostle conveys his greetings, but is silent as to himself. Only in the epistle to Philemon is he named as a fellow-labourer of the apostle. Afterwards he forsook Paul. He was a brother: the apostle admits his claim but says nothing; he had nothing to say. "And Demas," for Paul's style is terribly cold.
The epistle "from Laodicea" not written to the Laodiceans
We may observe that the epistle to the Ephesians was written at the same time, and sent by this same Tychicus. The one "from Laodicea" is, I doubt not, one that they were to receive from that assembly, written by Paul, and by which the saints at Colosse were to profit; possibly the epistle to the Ephesians, which he may have had communicated to the Laodiceans. Be this as it may, all that is said is that it was one of which the assembly at Laodicea were in possession, and by no means that it was directly addressed to them: rather the contrary. It is very possible that a letter, or a hundred letters, may have been written by Paul to others, which it was not in the purposes of God to preserve for the universal assembly: but here there is no proof that a letter had been written to the Laodiceans. Tychicus was the bearer of two: he may have been the bearer of three, one of which differed only in some details of application which might serve to confirm the Colossians without being in the main another divine communication for other days; but, I repeat, it does not appear to be so from that which is said here. It might be said, a letter "from Laodicea," because it was there, instead of a letter to Laodicea; but it is not the usual mode of expression. We have seen that the letter to the Ephesians is another communication of the Spirit of God. It has been preserved for us. We do not know whether that from Laodicea was the same, communicated by them to the Christians of that city; or another, which they were to send to the Colossians (an assembly in their vicinity) and which -- adding nothing to the divine relations -- has not been preserved for us.
It appears that Christians were not very numerous at Laodicea. The apostle salutes the brethren there. There were some who assembled in the house of one Nymphas; they were not in a case to have a letter addressed to them in particular: still the apostle does not forget them. But that which he says here is an almost certain proof that the apostle had not addressed any epistle to them. He would not have sent greetings through the Colossians to the brethren in Laodicea, if at the same time he had written a special epistle to the latter. The case is plain enough: there were brethren at Laodicea, but not in great numbers, and not in that distinct position which gave rise to an epistle. But this little assembly in the house of Nymphas was not to be forgotten; it should profit by the epistles addressed to other assemblies more considerable than itself, and whose condition required an epistle, or gave occasion to write one which epistles were transmitted to Laodicea, according to the apostle's order.
The epistles to be mutually read and enjoyed
With regard to the epistle to the Colossians, it is not a supposition. The apostle commands them expressly to have it read in the assembly at Laodicea. The latter had also received another epistle from some other assembly, and the Colossians were to profit by it in the same manner. The two assemblies, which were near each other, were mutually to enjoy the spiritual favours that were granted them.
Individuals not forgotten; Archippus exhorted
The apostle does not forget individuals even. Archippus receives a solemn exhortation to take heed to the ministry which the Lord had committed to him, and to fulfil his service.
The apostle had not seen these assemblies (Col. 2: 1).Synopsis by John Darby