Colossians 4:2–18

4:2 Paul’s final instructions may appear somewhat random, but in fact they pick up and reinforce key themes from earlier parts of the letter. Also, verses 2–4 and 5–6 follow a similar grammatical structure (“Both have an imperative followed by two participles and a phrase with the verb dei [“it is necessary”].”¹).

Paul’s first priority is prayer. He has already modeled prayer for the Colossians in 1:9–12 and has alluded to prayer in various parts of chapter 3 (particularly with reference to thanksgiving), but now he directly calls the Colossians to pray. The verb proskartereō is rare in Paul’s writings (elsewhere only in Rom. 12:12 and 13:6). According to BDAG, it means to persist, with fine nuances of “to be devoted to” or “persevere in.”² This implies that it would be easy not to persist. Paul explains what it means to persevere using a present participle, “being watchful” (or “awake”). Paul uses this term in a similar way in 1 Corinthians 16:13 and 1 Thessalonians 5:6 (and with a somewhat different sense in 1 Thess. 5:10). He then explains the attitude required: “with [or in] thanksgiving.” Thanksgiving has been emphasized throughout the letter; it is to be a primary characteristic of the Christian church.

4:3 Paul follows the general instruction to pray with a specific request that the Colossians pray for “us.” The plural pronoun reinforces Paul’s preference for working alongside others. His specific request is that “God may open to us a door for the word, to declare the mystery of Christ.” Here Paul picks up the language of “mystery” used earlier in 1:26–27; 2:2. The mystery is that Christ, the hope of glory, should be made known among the nations. This connects to the emphasis on mission evidenced throughout the letter and also highlights Paul’s confidence that it is God who directs the mission. Mission is truly missio Dei, “the mission of God.” His brief reference to his current imprisonment is solely to highlight that the gospel of Jesus is his absolute priority.

4:4 Paul elaborates his request: “that I may make it clear, which is how I ought to speak.” It is remarkable that, in spite of the commitment Paul has demonstrated to this point, he is nonetheless aware of his own human weakness and his need of God’s enabling to carry out the task for which he has been commissioned.

4:5 Now Paul turns to how the Colossians should relate to those outside the Christian community. He includes two main instructions (vv. 5–6). The first is to “walk in wisdom.” Paul’s expression here is similar to that in 1:10. In both cases, to “walk” is a way of speaking of a whole way of life. Wisdom for Paul is not simply knowledge, or even human life experience, but a gift from God. This instruction is qualified by a present participle: “redeeming the time” (KJV). The language of redemption has already been used several times in the letter, and here the sense is that every moment should be actively devoted to gospel service.

4:6 Paul’s second instruction is more specific, addressing the way believers should speak. Although Paul does not explicitly say that he is referring to speech directed toward those outside the Christian community, the context of the previous verse suggests this is the case. There is a strong similarity of thought between this verse and 1 Peter 3:15. The fact that no group is identified, however, allows for wider application. As Paul indicated in chapter 3, how a person speaks is very significant. Although Paul was capable of being very direct in his confrontation of evil (cf. Acts 13:10), his typical instruction is to be gracious in speech. The reference to “salt” recalls Jesus’ teaching in Matthew 5:13. Here, however, the connotation of the term is not preservation but addition of taste, so that the presentation of the gospel may be given a good hearing.

4:7–9 The letter closes with a substantial section of greetings. This makes comparison with Ephesians somewhat perplexing. Why would Paul write such extensive greetings to a church he did not know personally yet include virtually no greetings in a letter written to the church he had pastored for more than two years? In fact, a similar situation appears in Romans 16, where Paul greets many people in a church he has not yet visited. Similarly, 1 Thessalonians is a letter written to a church Paul knew well, but it does not include detailed greetings. This suggests we should be careful not to draw hasty conclusions from this feature.

Several figures mentioned require some brief comment. Tychicus (v. 7) and Onesimus (v. 9) serve as those who will deliver the letter to the Colossian Christians. Both are described in the warmest of terms, using similar terminology.

4:8 Tychicus’s task is to share news and bring encouragement to the hearts of the Colossian believers. The phrase Paul uses here is very similar to Colossians 2:2.

4:9 The reference to Onesimus inevitably leads anyone familiar with the NT to think of the Onesimus in Paul’s letter to Philemon. Indeed, it is highly likely that this is the same person. Paul gives a very important place to sharing news with his Christian family.

4:10 While Tychicus and Onesimus were free to travel, it would appear that Aristarchus was not. He is described as Paul’s “fellow prisoner.”

4:11 The last mentioned colleagues are described as “men of the circumcision.” While Paul can sometimes use such language to describe a sectarian group, here he is simply referring to Jewish believers.

4:12–13 Epaphras played a very significant role in the opening verses of the letter. Here, his commitment to the Colossians is highlighted. See the comments on 1:7 and Philemon 23.

4:14 Luke and Demas receive passing mention. However, their impact on the early Christian community was very different. Luke, of course, produced crucial documents recounting the spread of the gospel. Demas, sadly, appears eventually to have deserted Paul (2 Tim. 4:10). When we find names used in various places in the NT, we should bear in mind the possibility that the same name used in multiple places could refer to different people. The use of names without further explanation, however, suggests these figures were well-known in the early Christian community.

4:15 Paul sends his own greetings to the Christians at Laodicea. There was clearly a relationship between these two churches, as we shall see in the next verse as well. The reference to Nympha is ambiguous; it is unclear if she was based in Laodicea or in Colossae. She was apparently a woman of means who made her house available to the Christians as a meeting place. Nympha is one of numerous women mentioned in the NT who made significant contributions to the early Christian church.

4:16 This verse provides fascinating insight into the dynamics of the early Christian community, particularly the formation of the canon of the NT. Although Colossians is clearly addressed to a particular group, Paul expresses his expectation that his letter would be read in the neighboring church also, and likewise that the letter written to the Laodiceans would be read in Colossae as well. Paul’s letters are beginning to function beyond the scope of normal letters: they have become instruction that has relevance in various settings.

4:17 Archippus receives a direct message from Paul, via the church. Unfortunately, we are unable to identify the particular nature of the ministry Paul mentions.

4:18 As in Galatians and Philemon, Paul provides a signature in his own handwriting, presumably to authenticate the letter, but perhaps also to add a personal touch to the greetings he has sent. He adds a brief plea that the believers in Colossae would remember his situation as a prisoner. Even if Colossians was written under house arrest, Paul’s freedom was still curtailed, and he seeks Christian support in prayer and in practical help. The final benediction is brief and pointed: Paul longs for believers to experience God’s grace.