Down to Earth But Heavenly Minded

What does Colossians Chapter 4 mean?

After concluding the subject of the previous chapter, with a word toward Christian masters (Colossians 4:1), chapter 4 focuses on two major themes.

First, Paul gives some miscellaneous instructions (Colossians 4:2–6). He asks for prayer (Colossians 4:2), including an open door to share the gospel (Colossians 4:3) and present it with clarity (Colossians 4:4). Paul advises believers to be wise toward unbelievers and make the most of every opportunity (Colossians 4:5). A believer’s words are to be gracious, offering assistance like the seasoning of salt, with the goal of helping others (Colossians 4:6).

Second, Paul offers greetings and encouragement to various friends (Colossians 4:7–18). These include Tychicus, who delivered this letter (Colossians 4:7–8) and Onesimus (Colossians 4:9) who is a major figure in the brief letter of Philemon. Paul then mentions several believers in Rome with him when he wrote his letter, including Aristarchus, Mark, Jesus called Justus, Epaphras, Luke, and Demas (Colossians 4:10–14).

Paul also sends personal greetings to believers in Laodicea, a town about 12 miles away from Colossae. This includes a church that met in Nympha’s house (Colossians 4:15). Paul also encourages Archippus (Colossians 4:17), a man also mentioned in Philemon 1:2.

This letter was co-written along with Timothy (Colossians 1:1), which probably means Timothy did most of the handwriting. However, near the end of the letter Paul notes that the closing words are penned by his own hand (Colossians 4:18). Though brief, this powerful chapter offers both instruction and inspiration to assist those who seek to better serve Christ as well as others.

Chapter Context
Prior chapters in this letter established the supremacy of Christ, provided counters to false teaching, and gave instructions for Christian living. Chapter 4 completes these instructions with a general command regarding Christian conversation. Paul then ends the letter with news and comments related to various fellow Christian believers. This follows the general pattern for Paul’s letters: introduction, theory, application, personal news and farewell.

Verse by Verse

Verse 1. Masters, treat your bondservants justly and fairly, knowing that you also have a Master in heaven.

The first verse of this chapter concludes the instructions to bondservants and masters from the previous chapter. After giving instructions to bondservants, Paul noted in Colossians 3:25 that all men would be given an impartial judgment by God. With that in mind, Paul here warns masters to be fair in their dealings with their servants. This was contrary to the cultural norm of Colossae and most other ancient cities. Though mistreatment may have been culturally acceptable, it was not suitable for a believer in Christ. This command to “treat your bondservants justly and fairly” is consistent with the many teachings of the Old Testament to treat servants well, in addition to Christ’s emphasis on “love your neighbor as yourself” (Matthew 22:39–40).

Paul’s most pressing reason for this perspective, however, is that the freedman has a Master of his own: the Lord in heaven. If a human master was unjust, God (their Master) knew about it. Again repeating the theme of Colossians 3:17—doing all for God’s glory—Paul emphasized proper treatment of people as something God sees, knows, and holds with deep regard.

Verse 2. Continue steadfastly in prayer, being watchful in it with thanksgiving.

Verses 2–6 discuss how a Christian speaks. Paul begins by asking for constant and loyal prayer. God does not intend for prayer to be an event taking place only at certain times. It is meant to be an ongoing dialogue with the Lord. First Thessalonians 5:17 notes believers are to “pray without ceasing” or without end.”

Paul mentions two important aspects of prayer. First, believers are to be “watchful” in prayer. This carries the idea of standing guard, or staying awake at night to make sure a location is safe. Prayer demands ongoing attention, just like the guard at a city gate. In practical terms, this means prayer is not supposed to be a careless, casual, or frivolous act. We should pray with specific purpose and with deliberate intent.

Second, prayer should be thankful. The Colossian believers were already connected with thanksgiving (Colossians 2:7), with Paul thanking God for them in his prayers (Colossians 1:3). A major benefit of prayer is aligning our will with God’s will, which leads to greater understanding and to a greater sense of gratitude.

Context Summary
Colossians 4:2–6 completes the main substance of Paul’s letter. This passage starts with a request for personal prayer, then transitions into a command regarding how Christians speak. Paul uses the metaphor of salt. Salt, in Paul’s day, was valuable enough to be used as money, and was treasured for its ability to preserve and flavor foods. In the same way, a Christian’s speech should be helpful and valuable, ”flavored” differently from the speech of non-believers, and preserving the message of Christ.

Verse 3. At the same time, pray also for us, that God may open to us a door for the word, to declare the mystery of Christ, on account of which I am in prison —

In addition to praying for themselves, Paul asks the Colossian Christians to pray for him and those with him. Paul was honest about his need for prayer, especially since he was bound under house arrest at the time. It’s interesting to note that Paul does not specifically ask the Christians of Colossae to pray for his freedom. Instead, he asks them to petition God for opportunities to share the gospel. Paul also spoke of a “doors” opened for his preaching ministry in both 1 Corinthians 16:9 and 2 Corinthians 2:12. The “mystery” he speaks of is the same as mentioned in Colossians 2:2.

Though only under house arrest in this particular imprisonment, Paul had no ability to leave or travel freely. The reason for his captivity was his work for the gospel. Paul had been arrested in Jerusalem by those who opposed him and would remain incarcerated until appealing to Caesar, in order to avoid an assassination attempt. At the time of his writing, he was awaiting trial in Rome.

Verse 4. that I may make it clear, which is how I ought to speak.

Paul’s personal request for prayer is for clarity in preaching the gospel. This short phrase packs a great deal of meaning into few words. First, the gospel is no longer a mystery, but is a clear message (Colossians 1:26). Second, Paul recognizes that the gospel should be presented clearly, without confusion or complication. The false teachings Paul condemned earlier in this letter were characterized by trickery and deception (Colossians 2:8). This included changing the gospel, or adding to it, making it unclear to the young believers in Colossae.

Paul’s simple message of faith in Jesus was based on the teachings of Jesus and the apostles (1 Corinthians 15). It included belief in Jesus as the way of salvation (John 3:16; 14:6; Acts 4:12), proclaiming, “If you confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved” (Romans 10:9). Salvation is not by works, but rather leads to good works by those who believe (Ephesians 2:8–10).

Verse 5. Walk in wisdom toward outsiders, making the best use of the time.

Part of proclaiming the gospel and making it clear (Colossians 4:3–4) is found in the believer’s actions toward unbelievers. Two important principles are presented here. First, wisdom or discernment should be used regarding our actions—our “walk”—toward unbelievers. What we do and what we say must be consistent, over time, and with each other, in order to clearly present the message of Jesus.

Second, we are to make effective use of our time. Some translations interpret this phrase as “making the most of every opportunity.” Every moment of life is important and should be maximized in service to Christ. More than most, Paul was acutely aware of this, having been beaten, imprisoned, and shipwrecked over the course of his ministry. This perspective inspired Paul to boldly share faith in Jesus with unbelievers.

This is a fundamental part of the gospel message: time is short. Whether by accident, nature, or the return of Christ, each person can be face-to-face with God at any moment. Believers should be motivated by the knowledge that the people around us will die apart from Christ unless they hear and receive the gospel.

Verse 6. Let your speech always be gracious, seasoned with salt, so that you may know how you ought to answer each person.

So far, Paul has presented evangelism as a work of prayer (Colossians 4:2–3), a work of clear communication (Colossians 4:4), and a matter of wisdom and making the most of each opportunity (Colossians 4:5). A fifth principle for effective outreach is given here, the idea of gracious or kind speech.

In Paul’s time, salt served primarily as a preservative, keeping meat from spoiling. It was valuable enough to be used as a form of currency. And, of course, it changes the flavor of whatever it is added to. In that regard, Paul’s use of this metaphor has more than one meaning. The believer’s words are to preserve the message of Christ, helping it effectively reach as many people as possible. What a Christian says ought to add value to the conversation; our words should be uplifting or helpful. Finally, the truth of our renewed Christian lives ought to be clear in the different “flavor” of how we speak and act.

Another aspect of gracious speech is the ability to answer the questions of unbelievers. Peter also noted the importance of this area of ministry, saying, “but in your hearts honor Christ the Lord as holy, always being prepared to make a defense to anyone who asks you for a reason for the hope that is in you; yet do it with gentleness and respect” (1 Peter 3:15). Communicating Christ includes both a positive presentation of the gospel and the ability to defend it (Titus 1:9). Mere knowledge is not all that is required. In order to give an answer in a truly “Christian” way, a person must present truth using proper words and a proper attitude.

Verse 7. Tychicus will tell you all about my activities. He is a beloved brother and faithful minister and fellow servant in the Lord.

As he wraps up his message, Paul transitions to points about various Christian friends. Here Paul mentions Tychicus, who seems to be the one delivering the letter as well as other news. Tychicus carried this message, and several others, from Rome and was accompanied by Onesimus. Among the letters Tychicus carried was one Paul wrote to the Ephesians (Ephesians 6:21). Tychicus is also mentioned in Acts 20:4, 2 Timothy 4:12, and Titus 3:12.

Paul makes three positive statements about Tychicus. First, Paul calls him “a beloved brother” (also Ephesians 6:21). Tychicus was mostly likely a Gentile believer and had served alongside Paul previously (Acts 20:4) in addition to being with him in Rome to help deliver his letters. Second, he is called a “faithful minister” (also Ephesians 6:21). Tychicus likely served as a church leader. Only Epaphras is given this same title (Colossians 1:7). Third, Paul says Tychicus is a “fellow servant in the Lord,” also a title used for Epaphras (Colossians 1:7).

Context Summary
Colossians 4:7–18 ends Paul’s letter to the believers at Colossae in his typical fashion. Most of Paul’s letters begin with an introduction, transition from ideas into applications, and then end with general news and greetings. Here, Paul specifically mentions the town of Laodicea, which was about 12 miles away from Colossae. He also refers to several fellow Christians, some of whom are mentioned in other letters as well, including Tychicus, Onesimus, Aristarchus, Mark, Epaphras, and Luke.

Verse 8. I have sent him to you for this very purpose, that you may know how we are and that he may encourage your hearts,

After describing Tychicus (Colossians 4:7), Paul explains why he was sending him: for encouragement and to deliver news. Paul seems to have felt these needs required more than just a written letter. Paul wanted the Colossian Christians to hear directly from a live person who had served alongside him. This is why Paul would have sent someone like Tychicus personally. In that day and time, communication was vastly slower than it is today. Rumors could easily spread without an easy way to know the real details of a matter. Sending Tychicus, along with a written letter, offered two points of evidence backing up the truth.

Along with Onesimus (Colossians 4:9), there would be two living witnesses and Paul’s written letter to verify what was really happening. Also, as an eyewitness to Paul’s ministry, Tychicus could personally encourage the Colossian believers. He was apparently gifted in this area, both assisting Paul and helping other believers in the faith.

Verse 9. and with him Onesimus, our faithful and beloved brother, who is one of you. They will tell you of everything that has taken place here.

Along with Tychicus (Colossians 4:7–8), Onesimus is also tasked with helping deliver this letter to the Colossians. Onesimus was a runaway slave, once owned by a Christian named Philemon (Philemon 1). Philemon had come to faith in Christ through Paul’s influence in Rome. During this same trip, Onesimus also delivered the letter Paul wrote to his master, living in this same city. History records that Philemon granted Paul’s request to free Onesimus (Philemon 1:15–18), who later served as a church leader.

Paul accepted Onesimus as a fellow believer in Christ, despite being a runaway slave. At that time, this was not only violation of social rules, it was a crime punishable by death. Onesimus was also from Colossae, which is why Paul could claim he “is one of you.” These two men—Onesimus and Tychicus—were bringing additional news not found in Paul’s written letters. It is intriguing to speculate what additional information these men shared during their visit with the Colossian Christians. We are left with four brief chapters, yet their spoken teachings and reports probably included many hours of additional information.

Verse 10. Aristarchus my fellow prisoner greets you, and Mark the cousin of Barnabas (concerning whom you have received instructions — if he comes to you, welcome him),

Beginning in this verse, Paul mentions several believers who are with him in Rome. Verses 10 through 14 list six specific men, similar to a list given in Philemon 1:24. The first two men noted in this verse are Aristarchus and Mark.

Aristarchus is likely the same man mentioned by name in Acts 19:29, 20:4, and 27:2. He had accompanied Paul in the past and traveled with him to Rome. Paul describes him as a “fellow prisoner,” though he was unlikely part of Paul’s current confinement. He had, however, been a literal prisoner at other times.

Mark is named here as “the cousin of Barnabas.” Most scholars agree that this is the same Mark mentioned throughout the New Testament (Acts 12:12; 2 Timothy 4:11; 1 Peter 5:13). This is the same Mark who traveled with Paul and Barnabas on their first missionary journey, leaving early to return to Jerusalem. Paul refused to take him on the next trip, with Barnabas leaving with Mark instead to Cyprus. Years later, Mark is mentioned with Paul during his house arrest alongside Luke (Colossians 4:14).

As a close associate of Peter, this Mark is the same one credited with writing the Gospel of Mark. Mark and Luke may well have developed their written accounts during the time Paul was writing this letter, which would explain their many similarities.

Verse 11. and Jesus who is called Justus. These are the only men of the circumcision among my fellow workers for the kingdom of God, and they have been a comfort to me.

A third Jewish Christian is named here, “Jesus who is called Justus.” The name Justus is mentioned in Acts 1:23 and Acts 18:7, but both of those are probably completely different men. Hebrew culture featured a handful of commonly-used names, so it was normal for men to go by nicknames, family names, or extended labels such as this.

Paul’s mention of “men of the circumcision” means that Paul considered Aristarchus, Mark, and Jesus Justus as his only Jewish Christian co-workers (Colossians 4:10). This means that the three remaining companions in verses 12 through 14 are all Gentiles. Or, in Timothy’s case, half-Gentile, as his mother was Jewish (Acts 16:1–3; 2 Timothy 1:5–6).

Paul seems to appreciate having the company of Christian brothers. Living alone under house arrest was likely a lonely situation. The fellowship of these three men brought Paul great encouragement, assisting him during what would have otherwise been a much more difficult time. With their help, Paul, “lived there two whole years at his own expense, and welcomed all who came to him, proclaiming the kingdom of God and teaching about the Lord Jesus Christ with all boldness and without hindrance” (Acts 28:30–31).

Verse 12. Epaphras, who is one of you, a servant of Christ Jesus, greets you, always struggling on your behalf in his prayers, that you may stand mature and fully assured in all the will of God.

Verses 12 and 13 are both devoted to Epaphras. According to this letter, Epaphras is from Colossae. He helped start the Colossian church and was highly respected there (Colossians 1:7). At some point, Epaphras traveled to Rome to visit Paul and was there at the time this letter was written. Epaphras sent personal greetings to his fellow believers in the letter, since it would be delivered by Tychicus and Onesimus.

Paul also makes note of Epaphras’ loyal efforts in prayer for his hometown. Specifically, Epaphras has been praying that the Colossian believers “may stand mature and fully assured in all the will of God.” God desires maturity (Colossians 1:28), which is a reference to the spiritual strength of our thinking (1 Corinthians 14:20). Paul develops this theme in Ephesians also, stating, “Rather, speaking the truth in love, we are to grow up in every way into him who is the head, into Christ” (Ephesians 4:15).

Verse 13. For I bear him witness that he has worked hard for you and for those in Laodicea and in Hierapolis.

Verse 12 mentioned Epaphras’ constant prayers for the spiritual maturity of his hometown church. According to Paul, though, the ministry of Epaphras was not limited to just the people of Colossae. Paul says that Epaphras has been working diligently for the Christians in two nearby towns: Laodicea and Hierapolis. Laodicea is mentioned in Colossians 4:15–16 and in Colossians 2:1. The church at Laodicea is also addressed in Revelation 1:11 and Revelation 3:14–22 as one of the seven churches Jesus addressed through John. Hierapolis is not mentioned elsewhere in the New Testament.

History tells us that Colossae, Laodicea, and Hierapolis were part of a single tri-city area. This region is now known as Pamukkale, in southwest modern-day Turkey. The church historian Eusebius mentioned Philip the evangelist serving and being martyred in this city. History also records that Philip’s daughters served as prophetesses in this area (see Acts 8; 21:8–9).

Verse 14. Luke the beloved physician greets you, as does Demas.

Two additional Gentile Christians are mentioned as Paul’s companions and friends in this verse. First is “Luke the beloved physician.” This is the same Luke who authored the Gospel of Luke and the book of Acts. At the time this letter was written, he is primarily known as a medical doctor and traveling companion of Paul. Luke is mentioned as a co-worker during many of Paul’s travels recorded in Acts.

Second, Paul mentions a man named Demas. Both Luke and Demas are part of the Christian companions mentioned here, and in Philemon 1:24. However, unlike Luke, Demas would later desert Paul. Second Timothy 4:10 notes, “For Demas, in love with this present world, has deserted me and gone to Thessalonica.” That sad report would be written during Paul’s second imprisonment, which occurred just a few years after this letter to the Colossians was written.

These two men—Luke and Demas—provide a stark contrast between those who serve Christ and endure well till the end, and those who do not.

Verse 15. Give my greetings to the brothers at Laodicea, and to Nympha and the church in her house.

After mentioning his friends in verses 10 through 14, Paul offers greetings to those beyond the original readers of this letter. Verse 13 has already noted that Epaphras has worked hard for the people of Colossae, as well as the nearby towns of Laodicea and Hierapolis.

“The brothers at Laodicea” refers to the Christians in the neighboring city of Laodicea, about 12 miles from Colossae. This town, along with Hierapolis and Colossae, formed a three-city region. Paul wanted this church in Laodicea to read the letter he had sent to the Colossians, and for the Colossian church to read the letter he had sent for the Laodiceans. Some scholars suggest that this now-lost letter to the Laodiceans is the same as written to the Ephesians. However, it is more likely that this verse refers to a completely different writing which has since been lost.

Nympha is a female name, likely of a woman who hosted a church in her home. It is uncertain if Nympha and her church were in Laodicea or in neighboring Hieropolis (Colossians 4:13). Regardless, churches typically met in homes in the first century. Paul’s greeting to a house church in a woman’s home was not a reference to her as the church’s leader but likely said more about the size of her home being large enough to accommodate a small worship gathering of believers.

Verse 16. And when this letter has been read among you, have it also read in the church of the Laodiceans; and see that you also read the letter from Laodicea.

As mentioned in verse 15, the letter to the Colossians was not intended only for their congregation. They were to have it “also read in the church of the Laodiceans.” It is uncertain whether the same copy would have been shared or if this letter was copied by someone in the Colossian church before sending it to the next church. In either case, it is clear there was a need for multiple copies of Paul’s letters from the start. This led to the many copies that arose in the first through third centuries. Still today, the New Testament writings offer far more early copies than any other work in ancient times.

The second part of this verse offers another intriguing command: to read a letter Paul wrote to Laodicea. Tychicus and Onesimus carried this letter to the Colossian church (Colossians 4:7–9), the letter to Philemon, Paul’s letter to the Ephesians (Ephesians 6:21), and this other letter addressed to the church at Laodicea. The other prison epistle, Philippians, does not indicate who delivered it, though these same two men may have also been involved. Though now lost, a letter to the Christians in Laodicea would have included important information for the Colossians that Paul wanted them to know.

Verse 17. And say to Archippus, “See that you fulfill the ministry that you have received in the Lord.”

The final individual Paul mentions is Archippus, sending him an encouragement to “fulfill the ministry that you have received in the Lord.” Archippus was likely the son of Philemon and Apphia (Philemon 1:2). There he was called a “fellow soldier” in the church that met in Philemon’s house. Paul must have had some connection with Archippus in the past, whether directly or through Epaphras. Given that Paul had plans to visit Philemon in person (Philemon 1:22), it’s likely he had met Archippus face-to-face.

In this verse Paul encourages this young minister to “fulfill” or complete his ministry. Like all legitimate ministers, Archippus’ service was an obligation given to him by God. He had received it and was expected to stand strong in the faith. Paul would later offer similar words in personal letters to Timothy and Titus. Paul is known for his investment in younger leaders and encouraging the next generation of believers to stand strong in the faith.

Verse 18. I, Paul, write this greeting with my own hand. Remember my chains. Grace be with you.

In this final verse of his letter to the Colossians, Paul adds a very personal touch. It appears Paul dictated this letter, perhaps to Timothy (Colossians 1:1), Luke (Colossians 4:14), or Mark (Colossians 4:10). This was a common technique in ancient letter writing and would not have been a surprise to his original readers. What would have stood out in this final verse is that Paul personally wrote down the final words. It was like adding his autograph, adding value to an already important letter.

With his words, Paul added, “Remember my chains. Grace be with you.” Though under house arrest during this time in Rome (Acts 28:30–31), Paul may have been kept at his apartment with a chain. In some cases, prisoners were chained directly to a Roman guard in order to prevent escape. Another alternative is that Paul speaks figuratively here about his imprisonment. In either case, he had no freedom to visit the Colossian believers himself. They were to pray for him and “remember” his imprisonment.

Paul ends this letter in his typical style, by saying, “Grace be with you.” Despite any hardship, Paul begins and ends with the grace of God, sufficient for salvation as well as every other aspect of the Christian life.

Book Summary
The book of Colossians describes Christ as superior to all other teachers, faiths, and philosophies. In this letter, written from prison, Paul once again tackles false teachings. Among these errors are claims that Christians need to give up all physical enjoyments, that they should worship angels, and that they need to rely on the wisdom of an elite few. These problems are consistent with an ancient heresy known as Gnosticism. In response, Paul explains that Christ is supreme, and sufficient for our salvation.

End of Chapter 4 and the book of Colossians.

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