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Established November
2008 Published: July 03,
2020
“For this is good
and acceptable in the sight of God our Saviour; Who will have all men to be
saved, and to come unto the knowledge of the truth” (1 Timothy 2:3-4).
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Welcome back to HBS’s
verse-by-verse study of Colossians.
The last two sessions
were committed to Paul’s letter to Philemon based on its relevance to Colossians 4:7-9: “All my state shall
Tychicus declare unto you, who is a
beloved brother, and a faithful minister and fellowservant in the Lord: Whom
I have sent unto you for the same purpose, that he might know your estate,
and comfort your hearts; With Onesimus, a faithful
and beloved brother, who is one of you. They shall make known unto you all things
which are done here.”
Let’s review.
Paul personalized his
letter to Philemon by writing it in his
own hand (v. 1, 19). It concerns the
interactions of three people primarily: Philemon, Onesimus, and Paul. Onesimus was a runaway slave and a thief,
having stolen something of value from Philemon (v. 18). But no one can be certain as to what that
something was. Onesimus made his way to
Rome, but the Bible doesn’t tell us why.
Some people suggest he intended to get lost in the crowds there. Others say he journeyed to Rome for the sole
purpose of meeting up with Paul. We know
Paul was allowed to have visitors so it’s quite likely this is where they met: “And Paul dwelt two whole years in his own
hired house, and received all that came in unto him, Preaching
the kingdom of God, and teaching those things which concern the Lord Jesus
Christ, with all confidence, no man forbidding him” (Acts 28:30-31).
Paul converted
Onesimus sometime after they met (v. 10) and then Onesimus proved helpful to
Paul (v12-13). In other words he became
a “useful” asset so Paul wanted
him to remain in Rome with him (v. 13).
But here’s the thing he also recognized Onesimus’ duty to Philemon. So, he sent him back to Colosse with this
letter and the companionship of Tychicus
who performed a double-duty, as it were, because he also carried Paul’s letter
to the Colossians (4:7-9). In Philemon
Paul implored his friend to accept Onesimus back, not as a runway slave and an outlaw,
but as though it were Paul himself, i.e., a “brother beloved” (v
16). Paul graciously told Philemon he
would assume Onesimus’ debt and pay it in full (v 18).
This letter is a
valuable contribution to the N.T. Below I
offer three reasons as to how it impacts the lives of every true Believer. By the way, this is not an exhaustive list:
Christian Ethics – Both Paul and
Onesimus were in agreement. The right
thing to do was for him to return to his master in Colosse and own up to his
mistakes no matter the outcome. This
says much about Onesimus’ character and courage in the face of adversity. According to Roman law Philemon would have
been within his rights to have Onesimus scourged, brand his forehead with the
letter “F” for fugitivus (a fugitive), or have him put to
death. Make no mistake Philemon was the
man in charge of the situation. Onesimus’
fate therefore was uncertain, but he forged ahead anyway; that’s bravery folks, and in a practical sense
demonstrates what it means to have “the mind of Christ.”
(Philippians 2:2-5; Colossians
3:17, 23).
Christ Jesus changes
relationships
- Though people have different stations in life, the Lord Jesus Christ alters
those relationships forever for Christ is all and in all:
“And have put
on the new man,
which is renewed in knowledge after the image of him
that created him: Where there is neither Greek nor Jew,
circumcision nor uncircumcision, Barbarian, Scythian, bond nor free: but
Christ is all,
and in all” (Colossians 3:10-11).
Plainly said, we are
not to look down on people because of their social standing or with their past
failures in mind. In God’s eyes we are
all equal and in Christ we are one.
Evangelism – Onesimus was from
Phrygia (Colossians 4:9). The slaves
from that region had a bad reputation. In fact, people believed if you beat a Phrygia
slave routinely they were more likely to behave. When Paul looked at Onesimus, he didn’t see a
worthless sinner he saw a potential servant of the Lord, and he was not disappointed,
proving the gospel can work its power in any heart, regardless of their ungodly
background (2 Corinthians 5:20). Paul
stands as both an example and a testimony of this biblical truth (Acts 9, 22:1-21;
Galatians 1:11-14).
The opening verse of
Romans announced Paul’s vocation, that is, the work God called him to do. He proclaimed the gospel of God to all
nations: “For I am not
ashamed of the gospel of Christ: for it is the power of God
unto salvation to every one that believeth; to the Jew first,
and also to the Greek. For
therein is the righteousness of God revealed from faith to faith: as
it is written, The just shall live by faith (Romans 1:16-17).
For Paul the gospel
is more than words, it’s “the power of God unto salvation
to every one that believeth.” So, this salvation is not meant for a select group
of people; it’s intended for all those who recognize the hope that
is in the Lord Jesus Christ (Romans 8:24-30).
********
Please
open your Bible at Colossians 4:10.
Paul’s Companions in
Travel
“Aristarchus my
fellowprisoner saluteth you, and Marcus, sister’s son
to Barnabas, (touching whom ye received commandments: if he come unto you,
receive him;)”
“Aristarchus (Ar-is-tar'-kus) my
fellowprisoner” – In Acts 27:2 we learn Aristarchus is a Believer from
Thessalonica. In Acts 19:29 Luke
identified him as “Paul’s companion in travel.” He was with Paul on his third missionary
journey (Acts 20:4); and he was with Paul on his voyage to Rome (Acts 27:2). At some point in time he was imprisoned with Paul
(Colossians 4:10; Philemon 23). We
aren’t told why, but in Philemon 24 Paul referred to him as a “fellowlabourer.”
This might indicate Aristarchus was
involved in the ministry and for this reason he was incarcerated with Paul, but
again we’re not sure. He was martyred
during the persecution of Nero as was Paul.
“Marcus,
sister’s son to Barnabas” – Marcus is Barnabas’s nephew. Perhaps he’s better known as John Mark the
author of the gospel of Mark. The Gospel
of John is the only Gospel that mentions “the disciple whom Jesus loved”
(John 13:23), which essentially means he and Jesus were best friends. More and more people are of the belief you
can change future history by destroying or disconnecting from the past. I’m inclined to disagree. History, including church history is there
for “our learning” (Romans 15:4).
With this thought in mind, church History reveals Mark lived into the AD
90’s and was the last surviving apostle (See John 21:22). But that’s the end of the story. We need to look at Marcus’ history with Paul
and his ministry.
John
Mark was a helper on Paul and Barnabas’ first missionary journey in 45-47 AD (Acts
13:5). However, he did not stay the
course. He deserted Paul and Barnabas in
Pamphylia before their work was completed (Acts 15:38). Luke doesn’t give us the reason for his sudden
departure, so anything you read or hear is likely to be nothing more than
conjecture. Sometime after Paul and Barnabas had returned from their first journey,
Paul expressed a desire to return to the cities where grace churches had been
planted to see how they were doing (Acts 15:36). Barnabas agreed, apparently, upon the
provision that they take Marcus with them. Paul refused citing his previous negative attitude.
He didn’t want a quitter with them. A “sharp disagreement” about Marcus
ensued between Paul and Barnabas (v. 39), resulting in them separating and
going their different ways. Barnabas
took Marcus with him to Cyprus, i.e., Barnabas’ old stomping grounds. Paul and Silas went through Syria and Cilicia,
the latter being Paul’s birthplace, confirming the churches (Acts 15:39-41). Luke, the writer of Acts, does not present
either Paul or Barnabas as being in the right. He simply recorded the facts. It’s worth noting, in the end, two groups of
missionaries were now preaching the revelation of the mystery instead of one.
So, John Mark sailed off to Cyprus but his story doesn’t end there. Years later, he is again with Paul who recognized him as a “fellow worker” (Philemon 24). Near the end of Paul’s life, he sent a request to Timothy from a Roman prison saying, “Only Luke is with me. Take Mark, and bring him with thee: for he is profitable to me for the ministry” (2 Timothy 4:11). Clearly, Marcus had matured over the years and had become a faithful servant of the Lord. Paul acknowledged his progress and considered him a valuable resource.
Now
let’s look at Paul’s companion Barnabas.
He first appears in Acts 4:36 as a Levite named” Joses” from Cyprus. He apparently had some wealth; he sold a field
and gave the money to the twelve for their “all things common”
program (v. 32). Apparently, he got to
know the apostles fairly well for the next time we see him in the Bible he’s
boldly introducing a former persecutor of Jewish Christians, named Saul of
Tarsus, to the twelve as a brother in the Lord (Acts 9:27). This is a short time after Paul encountered
the risen Lord on the Damascus RD and his subsequent conversion (Acts 9).
Later,
Barnabas was sent to Antioch to lead and encourage its young church (Acts
11:22-24). At this time he recruited
Paul for the work in Antioch (Acts 11:25). From the church (ekklesia – a called-out
assembly) in Antioch, Barnabas and Paul visited the church in Jerusalem
with a financial gift for those suffering from a famine throughout Judea (Acts
11:30), and returned to Antioch with John Mark (Acts 12:25).
It
was during this time in Antioch that Barnabas and Paul were selected by the
Holy Spirit for missionary work (Acts 13:2). I mentioned above their first stop was Cyprus and
its city of Paphos (Acts 13:6). After
ministering in this city, they sailed to Pamphylia (Acts 13:13). We then we see the hand of the Lord working in
their lives for Paul had risen to
prominence in their missionary effort. We note subsequent Bible references refer to this
missionary team as, “Paul and Barnabas” where once it had been “Barnabas
and Paul” (Acts 13:42).
In
time Paul and Barnabas finished their missionary labors and returned to Antioch
(Acts 14:26). During this time, the
circumcision controversy and the Jerusalem conference took place (Acts 15). Interestingly, during this discussion Barnabas
assumed the prominent role again, probably due to his long relationship with
the twelve (Acts 15:2, 12, 25). After
this matter was resolved, Paul and Barnabas returned to Antioch and carried on the
ministry there for some time (Acts 15:35 - See also 1 Corinthians 9:6;
Galatians 2:1, 9, 13; Colossians 4:10).
Verse
4:11.
“And
Jesus, which is called Justus, who are of the circumcision. These (three) only are my fellowworkers unto
the kingdom of God, which have been a comfort unto me.”
Now
we arrive at the next name on Paul’s list, namely, “Jesus, which is called
Justus.” The phrase, “who are of
the circumcison,” ought to tell you something right off. Paul’s saying, “Aristarchus my
fellowprisoner,” Marcus, sister’s son to Barnabas” and “Justus”
were his fellow kinsmen, that is, they were Israelites, here referred to as “the
circumcison.” (See Ephesians
2:11-16)
Justus’
name appeared along with Matthias on a short list of replacements for Judas: “And
they appointed two, Joseph called Barsabas, who was surnamed Justus,
and Matthias.” Justus had been
with this group since the beginning. We
know this because it was one of the requirements for being an apostle (Acts
1:23-26). He was not selected as the
twelfth apostle but the Lord apparently had other ministerial work in mind for
him. In 62 AD he is recognized as one of
Paul’s “fellowworkers,” which means he was involved in the same ministry
as Paul. Luke does not record what
happened to Justus but some believe he too was imprisoned for preaching the
gospel of grace to people who didn’t want it.
It’s believed he was martyred for his faith.
Verses
12-13.
“Epaphras,
who is one of
you, a servant of Christ, saluteth you, always labouring fervently for you
in prayers, that ye may stand perfect and complete in all the
will of God. For I bear him
record, that he hath a great zeal for you, and them that are in Laodicea, and them
in Hierapolis.”
Epaphras
(E-paf-ras) was a gentile. He
founded the church at Colosse. In
Colossians 1:7 Paul said he was a, “fellowservant, who is for
you a faithful minister of Christ;” and in Philemon 23 Paul said
he is “my fellowprisoner in Christ.”
Tychicus and Onesimus were Colossians and so was Epaphras. Tychicus and Onesimus were headed back to
Colosse each carrying a letter from Paul.
Epaphras thought it best to remain with Paul because he needed his help. So, in the Bible passage above Paul assured
the saints in Colosse saying, “I bear him record, that he hath a
great zeal (love) for you…” as well as all the Believers
“that are in Laodicea, and them
in Hierapolis” or that general vicinity.
Paul
then cites his reason for writing this:
“…always labouring fervently for you in prayers, that ye may
stand perfect and complete in all the will of God.” Note Paul said, “stand perfect
and complete in all the will of God.” Paul isn’t just talking about understanding how
God wants them to live their lives. God’s
will for them includes having knowledge of His purpose and plan for the
Body of Christ in the dispensation in which they live. Sometime back I said, “Not only should
the Believer know what they profess to believe they should be able to explain
why they believe it.” For
instance, if someone asked you how can I be sure I’m saved, what would you say
to them? This is what Paul’s
talking. The Colossians were to mature “in
all the will of God,” in order to defend the faith when necessary and
when the opportunity presents itself be ready and able to explain Christ’s
purpose and plan for His Church, dispensationaly speaking.
Verses
14-18.
“Luke,
the beloved physician, and Demas, greet you. Salute the brethren
which are in Laodicea, and Nymphas, and the church which is in his
house. And when this epistle is read among you, cause that it
be read also in the church of the Laodiceans; and that ye likewise read
the epistle from Laodicea.
And say to Archippus, Take heed to the ministry which thou hast received
in the Lord, that thou fulfil it. The salutation by the hand of me
Paul. Remember my bonds. Grace be with you. Amen.”
“Luke,
the beloved physician”
– Luke wrote the gospel of Luke and the Book of Acts, but he was not one of the
twelve. In Luke 1:1-4, he makes it clear
he was not an eyewitness to Jesus’ earthly ministry. Furthermore, he never includes himself in the
gospel that bears his name. He became a
Believer after the Lord’s death. Some people
think Paul led him to faith in the Lord, but I’ve yet to come across a Bible
verse substantiating that belief. More
than a few folks also believe Luke was a gentile. They base this notion on Paul’s statement in
Colossians 4:11-14. This is where Paul said
Aristarchus, Marcus, and Justus “are of the circumcision…,” or
Jews. Luke was not included in that
grouping so that means he’s a gentile. Since
all the other writers of Scripture were Jews, I find it more than a little
strange that God would make this one exception and use a gentile to write
scripture. Furthermore, when Paul was at
Jerusalem the Jews charged him with bringing a gentile into the temple and
polluting the holy place. They had seen
Trophimus (a gentile) with him and supposed he had brought him into the temple.
We know Luke was with Paul in Jerusalem
at that time and in his company more than any others, yet the Jews did not get
upset about Luke, evidently knowing, or believing, that he was a Jew. In my opinion, it’s wrong to build a belief
on a puff of smoke. Obviously, some do but
we’re not counted among them here at HBS.
There isn’t one verse in the Bible that says Luke was a gentile.
From
the Book of Acts and Paul’s writings we know Luke became a companion of Paul. In Acts 16 he inserted himself into the
narrative: “And a vision appeared to Paul in the night; There stood a
man of Macedonia, and prayed him, saying, Come over into Macedonia, and
help us. And after he had seen the
vision, immediately we endeavoured to go into Macedonia, assuredly
gathering that the Lord had called us for to preach the gospel unto them”
(Acts 16:9-10).
In
Philemon 24, Paul referred to Luke as one of his “fellowlabourers…” More
than 30 years after Jesus’ resurrection from the dead we find Paul presenting
Luke to the Colossian assembly saying, “Luke, the beloved physician…” According to the KJV Dictionary “beloved”
means: loved; greatly loved; dear to the heart. Before he is beheaded by Nero in 68 AD Paul
said, “only Luke is with me” (2 Timothy 4:11). Paul most likely said this because others had
forsaken him. Luke’s companionship and
prowess as a physician, therefore, must have been a great comfort to Paul. He treated his physical infirmities which no
doubt included pain relief due to all the beatings he endured.
On
the other hand there was “Demas.”
Of all the individuals mentioned in verses 7-14 only Demas is given no
commendation by Paul. It’s as though
Paul only mentioned him in passing. Perhaps
Demas had already started showing signs of wavering faith. I base that comment on my understanding of 2
Timothy 4:10: “For Demas hath
forsaken me, having loved this present world, and is departed unto
Thessalonica; Crescens to Galatia, Titus unto Dalmatia” (2 Timothy
4:10).
Verses
4:15-16.
“Salute
the brethren which are in Laodicea, and Nymphas (Noom-fas),
and the church which is in his house. And when this
epistle is read among you, cause that it be read also in the church of the
Laodiceans; and that ye likewise read the epistle from Laodicea.”
In
verse 15 Paul mentioned a home Bible study in nearby “Laodicea” saying,
“Salute the brethren which are in Laodicea, and Nymphas, and the
church which is in his house.” Nymphas was a Believer and a
person of means, evidently, because a small house could not have accommodated all
the men and women who gathered there. Small
groups have been meeting in homes since people first heard of the Lord Jesus
Christ for the purpose of learning all they could about Him and His once-and-done
sacrifice for them on Calvary’s cross. In
mentioning Nymphas here, Paul is crediting this man from Laodicea for his
willingness to hold this Bible study in his home, or “the church which is in
his house.” And in connection with
this Laodicean assembly he said, “And when this epistle is read
among you (at Colosse), cause that it be read also in the church
of the Laodiceans; and that ye likewise read the epistle from Laodicea.”
Verse
17.
“And
say to Archippus (Ahr-khip-uhs), Take heed to the ministry which thou hast
received in the Lord, that thou fulfil it.”
According
to Philemon 2, Archippus was a “fellow soldier” of Paul. Some people believe he was a citizen of
Colosse and Philemon’s son while others believe him to be Nymphas’ son. Truth is, we don’t know, but we do know he
was a teacher in the house church at Laodicea.
Here Paul strongly urged him saying, “…Take heed to the ministry
which thou hast received in the Lord, that thou fulfil it.” The question is why did Paul feel the need to
prod Archippus in this letter? Perhaps
he was getting lazy and negligent in respect to his responsibilities as a
teacher. I mention this possibility
based on Paul’s encouraging words to Timothy, “Stir up the gift of God,
which is in thee” (2 Timothy 1:6). This
message is applicable to every saved saint and not just those with a teaching
responsibility. I know more than a few
people that began their daily walk with the Lord with a fire in their heart for
the things of God, but soon thereafter, that flame became a burning ember, and
then a spark that eventually died out.
Perhaps this was the case with Archippus. Paul wanted him to use the gifts God gave him
and improve on them every day to the glory of God the Father.
Verse
18.
“The
salutation by the hand of me Paul. Remember my bonds.
Grace be with
you. Amen.”
“The
salutation by the hand of me Paul” - It was customary for Paul’s to authenticate
his epistles by writing the closing salutation in his own hand. To the church in Thessalonica he wrote: “The salutation of Paul with mine own hand,
which is the token in every epistle: so I write. The grace of our
Lord Jesus Christ be with
you all. Amen.” (2 Thessalonians 3:17)
“Remember my
bonds. Grace be with you. Amen.” – Grace be with you or to
you are Paul’s opening and closing words in almost every one of his letters. Grace to save, Grace to enable the
Believer to live a life pleasing to God, Grace to carry us through the
trials and tribulations of life, and Grace to keep (2 Corinthians 9:8, 12:9; Titus
2:11-14).
(To
be Continued)
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GJ
Heitzman’s Ministry
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