Scripture Reading: Col. 4:7-18
In this message we come to the conclusion of the book of Colossians, 4:7-18.
Verses 7 through 17 contain Paul’s fellowship, and verse 18 contains his greeting. I have often wondered why such a large portion of this Epistle is given over to this concluding word. Why did Paul not use these verses to say something more concerning the all-inclusive Christ? Considering the revelation in this book as a whole, the space devoted to the conclusion seems out of proportion. After telling us that our speech should always be with grace, seasoned with salt, Paul could simply have concluded this Epistle with the words in verse 18, thus eliminating all the details recorded in these verses. Paul, however, did not do this. Instead, before saying the final word, Paul tells the Colossians that Tychicus, a beloved brother and faithful minister, would make known all that concerned Paul, that he had sent Tychicus together with Onesimus to them for this very thing; that Aristarchus, Paul’s fellow-prisoner, greets them; that Mark, the cousin of Barnabas, should be received by them; that Jesus, called Justus, also greets them; that Epaphras struggles on their behalf in prayers; that Luke and Demas send their greetings; that they should greet the brothers in Laodicea, cause this Epistle to be read in the church of the Laodiceans, and read the one from Laodicea; and that they should tell Archippus to take heed to the ministry which he has received in the Lord.
If the book of Colossians did not cover matters which are so weighty, I could understand why Paul would take the time to mention the things recorded in 4:7-17. But consider the contrast between the lofty aspects of Christ revealed in this book and Paul’s fellowship at the end of chapter four. Nevertheless, these verses written by Paul are part of Scripture and cannot be taken lightly. Therefore, it is important for us to understand why they are included at the end of this book.
If we consider these verses in the light of the whole Epistle, we shall realize that they are a practical application of what Paul covers in this book. We may regard these verses as a window through which we can see into the situation among the churches in the Mediterranean region at the time of Paul. What we see is the practical living of the new man. In 3:11 we are told that in the new man “there cannot be Greek and Jew, circumcision and uncircumcision, barbarian, Scythian, slave, freeman, but Christ is all and in all.” In 4:7-17 we have a practical illustration of the revelation of the new man given in 3:10 and 11. In these verses different kinds of people are pointed out: Jews, Greeks, circumcision, uncircumcision, slaves, and masters. In 4:11 Paul refers to those who are of the circumcision. Onesimus, who had become a “faithful and beloved brother” (v. 9), was a slave belonging to Philemon, who was the father of Archippus (Philem. 1:10-13,1-2). Archippus, therefore, was a master. Hence, Paul’s purpose in these verses is to present an illustration of the living of the new man.
This Epistle was sent from Rome to Colosse. In ancient times this was a long journey. In the geographical region between Rome and Colosse were many different kinds of people. However, in this region near the Mediterranean, the new man had come into being and was living in a practical way. Although travel was not convenient, there was considerable traffic among the churches. There is a lesson for us here. Although we enjoy all the modern conveniences and means of transportation, there may not be as much traffic among the churches today as there was at the time of Paul. Furthermore, I have to admit that I have never composed a letter containing as many personal greetings as there are in the book of Colossians. Think of how many names are mentioned in 4:7-17: Tychicus, Onesimus, Aristarchus, Mark, Barnabas, Justus, Epaphras, Luke, Demas, Nymphas, and Archippus. Paul also refers to the brothers in Laodicea, the church in the house of Nymphas, and the church of the Laodiceans. (The church in the house of Nymphas was the local church in Laodicea; it met in his house.) All these names indicate that with Paul there was a sense, a consciousness, of the new man.
This new man who was living on earth in a practical way was constituted of those who according to culture and social status were Greeks, Jews, circumcision, uncircumcision, barbarian, Scythian, slaves, and freemen. However, as we have pointed out, the actual constituent of the new man is Christ and Christ alone. Because Christ is the unique constituent of the new man, there should be no differences among the believers who are part of this new man.
Furthermore, there should be no differences among the churches, for example, no difference between the church in Laodicea and the church in Colosse. This is proved by Paul’s word regarding the reading of letters: “And when this letter is read among you, cause that it may be read also in the church of the Laodiceans, and that you also read the one from Laodicea” (4:16). What Paul wrote to the Colossians was also for the Laodiceans, and what he wrote to the Laodiceans was for the Colossians. What fellowship, oneness, harmony, and intimate contact this implies!
In 4:7 Paul says, “All that concerns me, Tychicus, the beloved brother and faithful minister and fellow-slave in the Lord, shall make known to you.” Paul had charged Tychicus to make known to the Colossians all that concerned him. If Paul did not have the consciousness of the new man, he would not have regarded it necessary to give Tychicus such a charge. Rather, he may have thought to himself, “Why should I tell those in Colosse the things that concern me? They are in Asia Minor, and I am here in Rome, far away from them.” Paul, however, had the sense of the new man.
Those in Colosse also had the consciousness of the new man. If they were not conscious of the new man expressed at that time in the Mediterranean area, they would have considered Paul’s affairs his own personal business and would not have been interested in hearing of them. But both the saints in Colosse, and Paul and those with him, were members of the one new man in actuality.
As we read through these eleven verses, we find that they are a detailed portrait of the new man living in the Mediterranean area. The existence and living of the new man in a practical way is a matter of tremendous significance. The Roman Empire covered a vast area and embraced many different peoples. In the attempt to unify the people culturally, the Roman Empire used the Greek language. However, the Roman Empire was not successful in uniting the various peoples. The differences among the nations, races, and social classes remained. The Jews were still Jews, and the Greeks were still Greeks. The distinction between slaves and masters was by no means eliminated. But in spite of all the differences among nationalities, races, and classes, there was on earth in a practical way the one new man created in Christ Jesus. There were not merely local churches in various cities — there was one new man in a real and practical way.
It is shameful for the church in any locality to isolate itself from other churches. How wrong it is for us to have the attitude of standing apart from other local churches, fearing that others may interfere with our affairs or otherwise trouble us. This is utterly contrary to the consciousness of the new man. Any church which holds such an attitude has a consciousness only of itself, not of the totality of the new man. Those who insist on this attitude cause the new man to be fragmented, to be broken into pieces. Nevertheless, many churches and many individual believers as well have the attitude that they will leave others alone if others in turn will leave them alone. They do not care about the churches in other places, and they do not want other churches to be involved with them. Those who have this attitude lack the sense, the consciousness, of the one new man. Praise the Lord for the portrait of the living of the new man in these verses! By these verses we see the practical expression of the new man.
Many saints secretly think more highly of the church in their locality than of the churches elsewhere. They do not have the realization that, although they are located in a specific church, they belong to the church everywhere. I can testify that if you ask me where my church is, I shall reply that my church is everywhere. My church is in whatever locality I am at a particular time. Presently I am in Anaheim. Thus, my church is in Anaheim, but in a few days I may be in another locality. Then my church will be the church in that place.
In 1977 I paid a visit to the church in Tokyo. As the brothers were showing me their new meeting hall, they pointed out that right next door was an available plot of land. I immediately encouraged them to pray about acquiring that property for use by the church. Although I live in Anaheim and am part of the church in Anaheim, my concern at that time was for the church in Tokyo. I encouraged them by saying that the Lord would surely provide them the means to construct a larger meeting hall in Tokyo, even though in that city land is extremely expensive. When I became aware of the need in Tokyo, my heart was full of feeling. The reason for this is that my church is the church everywhere. All the churches on earth make up the one new man.
As we read the conclusion of the book of Colossians, we see that what was in Paul’s heart was not simply a particular local church or a certain saint, but the one new man. Paul knew a great many saints. But in the verses devoted to fellowship, he mentions certain ones as representatives of the various peoples who, with Christ as their constituent, compose the new man. In this way he presents a full picture of the living of the new man. My burden in this message is that we would be impressed with this crucial point.
If we are conscious of the one new man, we should no longer think that the churches in our country have nothing to do with the churches in other nations. Instead, we shall realize that all the churches are the one new man today. May we look to the Lord that we may not be sectarian in any way. We would not be sectarian either individually as believers or corporately as local churches. On the contrary, all of us, all the saints in all the churches, are just one new man. If at the time of Paul, when travel was not convenient, there could be traffic among the churches, how much more should there be today with all the modern conveniences? By means of the traffic among the churches, we experience in a practical way the living of the new man.
After his fellowship, the Apostle Paul greets the saints by his own hand and asks them to remember his bonds (v. 18). He concludes this Epistle with the words, “Grace be with you.” This indicates that the saints need grace in order to realize and participate in the all-inclusiveness of Christ as their portion for the practical life of the new man.
