Colossians Chapter 4
Colossians 4:2–4 – The Inner Life of Prayer
“Continue earnestly in prayer, being vigilant in it with thanksgiving; meanwhile praying also for us, that God would open to us a door for the word, to speak the mystery of Christ, for which I am also in chains, that I may make it manifest, as I ought to speak.”
(Colossians 4:2–4, NKJV)
Paul begins this final exhortation by returning to a recurring theme of his letters—prayer. The apostle does not simply suggest prayer as a casual discipline; he commands it with urgency and persistence. The phrase “continue earnestly” is translated from the Greek word proskartereō, which implies strong devotion and steadfast adherence. It paints a picture of unrelenting, watchful prayer—a spiritual discipline that is not haphazard, but deliberate and fervent.
The call to be “vigilant” (grēgoreō) points to an alertness that combats spiritual apathy. It is the same word used by Jesus in Gethsemane when He told His disciples to “watch and pray” (Matthew 26:41). Here, Paul connects vigilance in prayer with thanksgiving, underscoring that gratitude is not merely the result of answered prayer but the ongoing posture of a faithful believer. True prayer is never just a list of requests—it is saturated with praise and thanksgiving for the grace already received (Philippians 4:6).
Notably, Paul does not ask for relief from his imprisonment, but for a door to be opened “for the word.” This parallels his other writings (see 1 Corinthians 16:9; 2 Corinthians 2:12; Acts 14:27), where the concept of an open door symbolizes divine opportunity for gospel ministry. Paul’s priority is not his comfort, but the furtherance of Christ’s message.
The phrase “the mystery of Christ” refers to the gospel—the revealed truth that Jesus Christ, God incarnate, has provided redemption not only for the Jews but also for the Gentiles. Though this message has led to his imprisonment, Paul remains resolute. He seeks prayer that he might proclaim the gospel with clarity (“make it manifest”) and boldness, as he knows he “ought to speak.” There is a humility here: Paul, the seasoned apostle, still covets the prayers of the saints that he might fulfill his calling faithfully.
Application: The modern believer must heed this pattern—prayer must be earnest, vigilant, and grateful. Prayer is not optional for the Christian life; it is the engine room of spiritual power. And like Paul, we should prioritize the advancement of the gospel over personal ease.
Colossians 4:5–6 – The Outer Life of Witness
“Walk in wisdom toward those who are outside, redeeming the time. Let your speech always be with grace, seasoned with salt, that you may know how you ought to answer each one.”
(Colossians 4:5–6, NKJV)
Here Paul turns from the private discipline of prayer to the public sphere of witness. The term “those who are outside” refers to unbelievers (1 Thessalonians 4:12; 1 Corinthians 5:12–13). The believer’s conduct among unbelievers must be governed by wisdom (sophia), which in Scripture is not merely intellectual knowledge, but skillful, Spirit-led living (James 1:5; Proverbs 9:10).
To “redeem the time” (exagorazō ton kairon) carries the sense of buying up every opportunity with urgency and discernment. The days are evil (Ephesians 5:16), and so the believer must seize the fleeting moments to bear witness for Christ. Wasted time is an enemy to spiritual progress and effective evangelism.
“Let your speech always be with grace”: The Christian’s words must reflect the unmerited favor of God they have received. Speech is not only to be kind, but reflective of divine truth. The addition of “seasoned with salt” draws from ancient imagery where salt not only preserved but also enhanced flavor. Speech should not be bland or dull, but winsome and wise—avoiding both harshness and foolish jesting, and instead filled with integrity and reverence (Ephesians 4:29; 1 Peter 3:15).
Paul emphasizes knowing how to “answer each one.” This assumes interaction and even inquiry from unbelievers. It implies preparation, thoughtfulness, and sensitivity to the individual’s needs, worldview, and questions. Apologetics here is not a classroom lecture but conversational and personal—rooted in the gospel, directed by love, and empowered by the Holy Spirit.
Application: Christians must not merely live holy lives in private, but must engage wisely and graciously in public. Speech and conduct should align so that the witness of the believer disarms false accusations (1 Peter 2:12) and points clearly to Christ. There is no place for rudeness or dullness in gospel conversation; rather, the believer should seek to be tactful, timely, and truthful.
Summary of Colossians 4:2–6
This passage forms the hinge between Paul’s doctrinal instruction and his concluding greetings. It reinforces that true spirituality is not confined to doctrine or isolated piety, but must flow outward into dynamic, Spirit-filled living. The inner man is sustained and shaped by constant, grateful prayer. The outer man reflects Christ through wise conduct and gracious, compelling speech. This balanced approach—watchful prayer and winsome witness—completes Paul’s argument throughout the epistle: that Christ is preeminent in all things, not only in theology but also in the day-to-day life of the believer.
Let every believer take seriously the charge to be steadfast in prayer and strategic in witness, for the days are short, and our calling is high.
Colossians 4:7–9 – Messengers of Encouragement
“Tychicus, a beloved brother, faithful minister, and fellow servant in the Lord, will tell you all the news about me. I am sending him to you for this very purpose, that he may know your circumstances and comfort your hearts, with Onesimus, a faithful and beloved brother, who is one of you. They will make known to you all things which are happening here.”
(Colossians 4:7–9, NKJV)
Paul begins his concluding remarks by highlighting two trusted companions: Tychicus and Onesimus. These two men were not simply couriers of a letter; they were ambassadors of encouragement, personally appointed by Paul to deliver this inspired epistle and minister to the church.
Tychicus is described in three commendable ways: a “beloved brother,” a “faithful minister,” and a “fellow servant in the Lord.” These are not mere formalities but significant spiritual titles. Tychicus had accompanied Paul during his missionary journeys (Acts 20:4) and was deeply involved in ministry. He was also entrusted with delivering not only this letter to the Colossians but likely the letters to the Ephesians and Philemon as well (see Ephesians 6:21–22). His role as a bearer of apostolic communication demonstrates Paul’s trust in his reliability and spiritual maturity.
Paul states the reason for sending him: “that he may know your circumstances and comfort your hearts.” This reveals a genuine pastoral concern—not only that the Colossians hear about Paul’s condition, but that they be strengthened by personal contact and mutual care. It also underscores the value of in-person fellowship in strengthening the body of Christ—something written words alone could not accomplish.
Onesimus is likewise called a “faithful and beloved brother,” a profound testimony of grace. Onesimus was formerly a runaway slave (Philemon 10–11), but through his encounter with Paul in Rome, he was converted and transformed. Paul deliberately avoids describing him by his past status as a slave. Instead, he elevates him as “one of you,” affirming his full inclusion in the body of Christ and his value as a fellow believer. This not only dignifies Onesimus, but sets a powerful precedent for the church’s view of social and ethnic distinctions (cf. Colossians 3:11).
Theological Insight: This passage reminds us that gospel transformation eradicates earthly hierarchies. In Christ, a runaway slave becomes a trusted brother; a Gentile or Jew becomes equal at the foot of the cross. The Christian’s identity is redefined by grace.
Colossians 4:10–11 – Greetings from Paul’s Jewish Co-Workers
“Aristarchus my fellow prisoner greets you, with Mark the cousin of Barnabas (about whom you received instructions: if he comes to you, welcome him), and Jesus who is called Justus. These are my only fellow workers for the kingdom of God who are of the circumcision; they have proved to be a comfort to me.”
(Colossians 4:10–11, NKJV)
Paul next extends greetings from three Jewish believers who stood with him during his Roman imprisonment.
Aristarchus is called “my fellow prisoner,” a phrase that likely signifies either voluntary accompaniment or shared suffering under Roman custody. He is mentioned in Acts 19:29 as being seized by the Ephesian mob, and again in Acts 27:2 as traveling with Paul on his voyage to Rome. Aristarchus consistently placed himself in harm’s way to support Paul, a testament to Christian loyalty and sacrificial friendship. Some scholars, such as William Ramsay, suggest that Aristarchus may have willingly submitted to the legal status of a slave to remain with Paul—a profound display of brotherly devotion.
Mark, the cousin of Barnabas, is another figure of note. Once the subject of sharp disagreement between Paul and Barnabas (Acts 15:36–39), Mark had previously abandoned the mission field (Acts 13:13), leading Paul to refuse his participation in a second journey. Yet here, Paul not only mentions him favorably, but explicitly instructs the Colossians to “welcome him.” This demonstrates the reconciling power of grace at work in Paul’s own life. Mark’s spiritual usefulness was restored, and he would later become instrumental in ministry (see 2 Timothy 4:11).
The parenthetical remark—“about whom you received instructions”—indicates that Mark’s return to active service had already been communicated, perhaps through letters or other messengers, so that his reputation would no longer hinder fellowship. This is an excellent example of restoration done with both truth and clarity, guarding against assumptions and division.
Jesus who is called Justus is otherwise unknown to us. His Roman surname “Justus” indicates Jewish heritage with integration into the Greco-Roman world. Though he remains obscure, Paul includes him among the faithful, honoring even quiet contributors to the kingdom. This reminds us that many of God's most faithful servants labor behind the scenes.
Paul concludes by stating, “These are my only fellow workers for the kingdom of God who are of the circumcision.” At this point in his ministry, only three Jewish Christians remained actively involved with him. The phrase “proved to be a comfort to me” (paregoria, meaning encouragement or consolation) shows that Paul deeply valued their companionship in a time of affliction.
Theological Observation: The gospel caused great division among first-century Jews, and Paul himself bore the brunt of opposition from his own people (Acts 22:21–22). Yet here, even in prison, a faithful remnant of Jewish believers stood by him. These men were tangible fulfillments of the promise that God always preserves a remnant (Romans 11:5).
Application: Ministry is not a solitary endeavor. Even the Apostle Paul leaned on others. The gospel produces reconciliation (as with Mark), transforms societal roles (as with Onesimus), and unites believers across ethnic and cultural lines (Jews and Gentiles). The example of these co-workers highlights the church as a diverse but unified body where each member is vital.
Colossians 4:12–13 – Epaphras: The Fervent Intercessor
“Epaphras, who is one of you, a bondservant of Christ, greets you, always laboring fervently for you in prayers, that you may stand perfect and complete in all the will of God. For I bear him witness that he has a great zeal for you, and those who are in Laodicea, and those in Hierapolis.”
(Colossians 4:12–13, NKJV)
Paul again introduces Epaphras, a native of Colosse (Colossians 1:7), and here he honors him not merely as a fellow laborer but with one of the highest commendations in Scripture: “a bondservant of Christ.” This title (doulos Christou), meaning “slave of Christ,” is used frequently by Paul for himself (Romans 1:1; Galatians 1:10) and reflects full surrender to Christ’s lordship. However, it is rarely applied to others—only Timothy shares this designation (Philippians 1:1). For Epaphras to be so identified highlights the depth of his commitment.
Paul describes Epaphras as “always laboring fervently” (agonizomai) in prayer. The Greek term suggests agonizing effort, a strenuous wrestling like that of an athlete in intense competition. This is not passive or casual intercession—it is active spiritual warfare. Epaphras was burdened in prayer that the Colossians “may stand perfect and complete in all the will of God.” The word “perfect” (teleios) speaks of maturity and full development, and “complete” (plerophoreo) means fully assured or convinced. His intercession wasn’t focused on comfort, but on their spiritual growth and doctrinal stability—especially critical in the face of Gnostic heresy.
Paul then testifies personally: “I bear him witness.” As Paul observed Epaphras’ prayers in Rome, he saw a man who was deeply zealous (polyn zēlon) for not only Colosse but also Laodicea and Hierapolis—three key cities in the Lycus Valley. His concern extended beyond his own church; it was regional, reflecting a pastor’s heart and an apostle’s vision.
Application: Real spiritual leadership is not measured by charisma but by prayerful intercession. Epaphras teaches us that true pastoral care begins on our knees. If there is no fire in the prayer closet, there will be no light in the pulpit.
Colossians 4:14 – Greetings from Luke and Demas
“Luke the beloved physician and Demas greet you.”
(Colossians 4:14, NKJV)
Paul now names two more individuals—both of whom play contrasting roles in the narrative of the early church.
Luke, referred to as “the beloved physician,” was both a medical doctor and a prolific biblical writer. This verse is the only place in Scripture where we are explicitly told of his profession. As the human author of the Gospel of Luke and the Acts of the Apostles, Luke brought a detailed, orderly, and accurate account of the life of Christ and the birth of the early church (Luke 1:1–4; Acts 1:1). His medical background shows in his attention to physical conditions (Luke 4:38, 5:12–15, 8:43), and his writings reveal his intellectual precision and literary excellence.
As Paul’s companion during his imprisonments and travels (see the “we” sections in Acts 16:10ff), Luke was a constant support. He would later be one of the few who stayed with Paul to the end: “Only Luke is with me” (2 Timothy 4:11). His fidelity stands in stark contrast to Demas.
Demas is here simply mentioned without commendation. In Philemon 1:24, he is described as a fellow laborer, but by the time of 2 Timothy 4:10, Paul solemnly laments, “for Demas has forsaken me, having loved this present world, and has departed for Thessalonica.” The trajectory of Demas illustrates the slow erosion of spiritual conviction. At this point, he is still in Paul’s circle—but signs of decline are already implied in the absence of affectionate or spiritual commendation.
Theological Insight: Demas is a sobering reminder that mere association with spiritual giants does not guarantee personal steadfastness. Only a heart set on eternity can resist the pull of this present world (1 John 2:15–17). Luke and Demas both served alongside Paul—yet one finishes strong, and the other fades away.
Colossians 4:15 – Greetings to Laodicea and Nymphas
“Greet the brethren who are in Laodicea, and Nymphas and the church that is in his house.”
(Colossians 4:15, NKJV)
Here, Paul directs greetings to Laodicea, a neighboring city of Colosse and Hierapolis. Later in Revelation 3:14–22, Laodicea becomes infamous for being “lukewarm,” rebuked by Christ for its spiritual complacency. But in Paul’s day, the church was still young and likely active, though not immune to the same Gnostic dangers present in Colosse.
Paul also singles out Nymphas, who hosted a house church. The Greek text varies here: some manuscripts read the feminine form (Νύμφα) and others the masculine (Νυμφᾶς). Regardless of gender, the significance lies in the hospitality and leadership this believer demonstrated by opening their home for worship.
“And the church that is in his house”: In the first century, believers did not gather in dedicated buildings; they met in homes. House churches were the norm, not the exception. The early church was marked by intimate fellowship, shared meals (Acts 2:42–47), and doctrinal teaching—all in the setting of daily life. Paul mentions similar house churches in Romans 16:5, 1 Corinthians 16:19, and Philemon 1:2.
Application: The church is not the building but the people of God gathered under the lordship of Christ. Whether in homes, catacombs, or cathedrals, wherever believers meet in His name, Christ is present (Matthew 18:20).
Colossians 4:16 – The Circulation of Scripture
“Now when this epistle is read among you, see that it is read also in the church of the Laodiceans, and that you likewise read the epistle from Laodicea.”
(Colossians 4:16, NKJV)
This verse gives us critical insight into the early transmission of apostolic letters and the recognition of their authority. Paul expected this letter to be publicly read during the corporate gathering of believers, as was the custom in Jewish synagogues (cf. Luke 4:16–20). Apostolic epistles were not private messages—they were doctrinally authoritative and intended to edify the whole congregation.
Paul commands the Colossians to share this letter with the church in Laodicea, and in turn to read the letter “from Laodicea.” This implies an intentional and systematic circulation of apostolic writings—the earliest step toward the New Testament canon. Though we do not possess a surviving letter "to the Laodiceans," this is no loss to the canon. The Holy Spirit, who superintended inspiration, also superintended preservation. What we have in the canon is not all Paul ever wrote—it is all the church ever needed (cf. 2 Timothy 3:16–17).
Theological Insight: Some scholars suggest that the so-called Laodicean letter may have been the Epistle to the Ephesians, which lacks any personal references and appears to have been a circular letter. Others point to apocryphal writings falsely attributed to Paul, such as the Latin “Epistle to the Laodiceans”—widely regarded as spurious by early church fathers like Jerome.
Application: This verse reminds us of the divine priority of Scripture. The church is not built on personalities, visions, or experiences, but on the unchanging Word of God. The faithful reading and sharing of Scripture is a ministry that sustains the life of the church (1 Timothy 4:13).
Colossians 4:17 – A Direct Word to Archippus
“And say to Archippus, ‘Take heed to the ministry which you have received in the Lord, that you may fulfill it.’”
(Colossians 4:17, NKJV)
This personal charge to Archippus is a strong exhortation directed through the congregation itself. Paul does not speak to him privately but instructs the body to speak to him corporately—highlighting the communal responsibility to affirm and encourage ministry.
Archippus is also mentioned in Philemon 1:2 as “our fellow soldier,” likely connected to the household of Philemon. Some believe he may have been Philemon’s son or possibly the pastor of the Laodicean church. Whatever his specific role, he had been entrusted with ministry, and Paul wanted it to be fulfilled—not abandoned or neglected.
The charge is simple: “Take heed.” The Greek word (blepe) is a present imperative—keep watching it, guard it, be alert. Ministry is not self-generated; it is received “in the Lord,” and it can remain unfulfilled if not pursued diligently. Like the parable of the talents (Matthew 25:14–30), what is entrusted must be invested.
Pastoral Insight: Paul asks the congregation—not himself—to deliver this exhortation. This is brilliant pastoral care. When fellow believers say, “Fulfill your ministry,” it carries weight and encouragement. Paul knew that public affirmation often fans the flame of private calling.
Application: God gives every believer a ministry (Ephesians 4:12). It may be pulpit preaching, quiet intercession, family discipleship, or evangelism—but it must be pursued with diligence. Ministry left idle is a stewardship wasted. The church must both recognize and reinforce ministry within its ranks.
Colossians 4:18 – The Final Signature of the Apostle
“This salutation by my own hand—Paul. Remember my chains. Grace be with you. Amen.”
(Colossians 4:18, NKJV)
Paul closes with a personal signature, authenticating the letter. This was a common practice (cf. 2 Thessalonians 3:17), especially as his letters were usually dictated to an amanuensis (scribe). The phrase “by my own hand” emphasizes both sincerity and apostolic authority.
“Remember my chains” is not a plea for pity—it is a theological statement. His chains were not the product of political error or Roman injustice, but the cost of his loyalty to the gospel of Christ (Acts 28:17–20). They served as badges of apostleship, as proof that his message was worth suffering for.
Finally, he ends with grace—the same grace he began with (Colossians 1:2), and the only foundation on which the Christian life can stand. In a letter addressing false teachings that promoted elitist knowledge and works-based spirituality, Paul’s benediction is both simple and profound: “Grace be with you.”
Theological Summary: Paul's conclusion offers a beautiful balance: apostolic authority (“my own hand”), pastoral suffering (“my chains”), and sovereign provision (“grace”). This final verse summarizes the epistle’s central message—Christ is preeminent, and His grace is sufficient.
Summary of Colossians 4:16–18:
Apostolic letters were publicly read and shared, laying the foundation for the New Testament canon.
Ministry must be faithfully fulfilled and is the responsibility of both the individual and the church community.
Paul’s chains and his final words anchor the message in grace—grace that saves, sustains, and strengthens the church.
