COLOSSIANS CHAPTER 4

OBSERVATION STAGE

The purpose of the observation stage is to maintain focus on the text at hand within the normative rules of language, context and by the book of Colossians. This will serve to avoid going on unnecessary tangents elsewhere; and more importantly, it will provide the framework for a proper and objective comparison with passages located elsewhere in Scripture.

Note that similar or the same subject matter describing an historic event which matter is essentially the same as the subject matter in another passage in Scripture does not necessarily prove that the passages in view portray the same event.

On the other hand, passages in Scripture which not only have similar or the same subject matter describing an event but which also have different subject matter from one another, may or may not have the same event in view depending upon a full examination of the context of each of the passages. Given the brevity of the bible - the limited time, space and resources such as paper, ink, etc. - not everything was capable of being included in each of the writings or even in all of the writings together. There are going to be similarities and differences. But a careful examination of Scripture will reveal that there is nevertheless a miraculous harmony and complete absence of contradiction.

Remember that something elsewhere may be true, but in the text at hand it may not be in view.

Note: references to Manuscript Evidence are largely quotations from New Testament Text and Translation Commentary, by Phillip W. Comfort, Tyndale House Publishers, Carol Stream, IL, 2008.

****** EXCERPT FROM COLOSSIANS CHAPTER THREE ******

OR

MOVE TO CHAPTER FOUR

[(Col 3:18) Commentary on Col 3:18-25]:

(Col 3:18 NKJV) "Wives, submit to your own husbands, as is fitting in the Lord.

(Col 3:19 NKJV) Husbands, love [agapate] your wives and do not be bitter toward them. 

(Col 3:20 NKJV) Children, obey your parents in all things, for this is well pleasing to the Lord

(Col 3:21 NKJV) Fathers, do not provoke your children, lest they become discouraged.

(Col 3:22 NKJV) Bondservants, obey in all things your masters according to the flesh, not with eyeservice, as men-pleasers, but in sincerity of heart, fearing God.

(Col 3:23 NASB) Whatever you do, do your work heartily, as for the Lord rather than for men,

(Col 3:24 NKJV) knowing that from the Lord you will receive the reward of the inheritance; for you serve the Lord Christ.

(Col 3:25 NASB) For he who does wrong will receive the consequences of the wrong which he has done, and that without partiality."

IN COL 3:18-25, PAUL GOES ON TO WRITE, WIVES SUBMIT TO YOUR OWN HUSBANDS, AS IS FITTING IN THE LORD LIMITED TO ACTIONS WHICH ARE GODLY / BIBLICAL. HUSBANDS, EXPRESS AGAPE / GODLY, SELF-SACRIFICIAL LOVE FOR YOUR WIVES AND DO NOT BE BITTER TOWARD THEM. CHILDREN, OBEY YOUR PARENTS IN ALL THINGS, FOR THIS IS WELL PLEASING TO THE LORD. FATHERS, DO NOT PROVOKE YOUR CHILDREN, LEST THEY BECOME DISCOURAGED. BONDSERVANTS ARE TO OBEY IN ALL THINGS THEIR MASTERS ACCORDING TO THE FLESH, NOT WITH EYESERVICE AS MEN-PLEASERS, BUT IN SINCERITY OF HEART, FEARING GOD. WHATEVER YOU DO, DO YOUR WORK HEARTILY, AS FOR THE LORD RATHER THAN FOR MEN, KNOWING THAT FROM THE LORD YOU WILL RECEIVE THE REWARD OF THE INHERITANCE; FOR YOU SERVE THE LORD CHRIST. FOR HE WHO DOES WRONG WILL RECEIVE THE CONSEQUENCE OF THE WRONG WHICH HE HAS DONE, AND THAT WITHOUT PARTIALITY

In Col 3:18-25, Paul goes on to write, wives submit to your own husbands, as is fitting in the Lord limited to actions which are "in the Lord, i.e, godly / biblical, which implies that wives need not obey unbiblical, ungodly commands. This is corroborated in 1 Tim 2:13 which stipulates that the order of Creation was man first, then the woman; as well as 1 Cor 11:3 which stipulates that Christ submits to the Father. Furthermore, submission does not necessarily mean inferiority, but a position of authority. Husbands express agape / godly, self-sacrificial love for your wives and do not be bitter toward them which implies a godly kind of care for the spouse coming out of that agape / godly love. Children, obey your parents in all things, for this is well pleasing to the Lord. Fathers, do not provoke your children, lest they become discouraged. Bondservants are to obey in all things their masters according to the flesh, not with eyeservice as men-pleasers but in sincerity of heart, fearing God. Notice that although slavery was an ungodly practice; with all its attendant evils, it was not only universally accepted in ancient times but also considered a fundamental institution, indispensable to civilized society. More than half the people seen on the streets of the great cities of the Roman world were slaves. And this was the status of the majority of "professional" people such as teachers and doctors as well as that of menials and craftsmen. Slaves were people with no rights, mere property existing only for the comfort, convenience, and pleasure of their owners. God evidently is not at this time in history advocating doing away with man's ungodly institutions until Christ comes again. Finally, in Col 3:23-25, Paul writes, "Whatever you do, do your work heartily, as for the Lord rather than for men, knowing that from the Lord you will receive the reward of the inheritance; for you serve the Lord Christ. For he who does wrong will receive the consequence of the wrong which he has done, and that without partiality."

[(Col 3:18-25) Bible Knowledge Commentary On Col 3:18-25]:

"3:18. Wives are to submit to their husbands as their heads. This command was not limited to Paul's day, as is obvious from two reasons he gave elsewhere: (1) the order of Creation (man was created first, then woman; 1 Tim. 2:13); (2) the order within the Godhead (Christ submits to the Father; 1 Cor. 11:3). Submission or subordination does not mean inferiority; it simply means that the husband, not the wife, is head of the home. If he may be thought of as the "president," she is the "vice-president."

Of course there are moral limits to this submission; it is only as is fitting in the Lord. Just as obedience to government is commanded (Rom. 13:1; Titus 3:1; 1 Peter 2:13) but only insofar as government takes its place under God (Ex. 1; Dan. 3; 6), even so a wife's submission to her husband is only "in the Lord." That is, she is not obligated to follow her husband's leadership if it conflicts with specific scriptural commands.

3:19. Husbands are responsible to love their wives (as Christ loved the church; Eph. 5:28-29). So they are to exercise loving leadership, not dictatorial dominion. Perhaps husbands need this reminder to be tender and loving as much or more than wives need the reminder not to usurp authority over their husbands. Assuming absolute authority will only embitter one's wife, not endear her. The words be harsh translate pikrainesthe, which is more literally, "make bitter." (A different word is used in Col. 3:21; see comments there.) Wives, like tender and sensitive flowers (cf. 1 Peter 3:7), may wilt under authoritarian dominance but blossom with tender loving care. So in a maturing marriage the husband exercises compassionate care and his wife responds in willing submission to this loving leadership.

3:20. Children are to obey their parents in everything. Disobedience to parents is designated in the Old Testament as rebellion against God and was severely punished (Ex. 21:17; Lev. 20:9). Jesus set an example for children by obeying Joseph and His mother Mary (Luke 2:51). Obedience to parents pleases the Lord. This does not suggest that obeying one's parents merits salvation for a child. Rather, obedience reflects God's design for order in the home. As Paul wrote elsewhere, "It is right" (dikaion, "just" or "proper") for children to obey their parents (Eph. 6:1).
3:21. Fathers (and mothers; cf. Prov. 1:8; 6:20) should not presume on this obedience and embitter (erethizete, "provoke or irritate") their children by continual agitation and unreasonable demands. Paul wrote, "Fathers, do not exasperate (parorgizete) your children" (Eph. 6:4). This will only make them become discouraged. Praise for well-doing rather than constant criticism will, along with loving discipline (cf. Heb. 12:7), help rear children in "the training and instruction of the Lord" (Eph. 6:4).

3:22-25. Slaves are exhorted to obey (the same word is directed to children in v. 20) their earthly masters. "Earthly" is literally "according to the flesh"; only Christ is master of the spirits of believing slaves. This obedience is to be with sincerity of heart, not simply when their masters are watching them or to win their favor. Also slaves are to work with reverence for the Lord. Working with an awareness of God's character and presence enhances the dignity of the labor of even slaves. In fact, whatever (cf. v. 17) slaves do should be with all their heart[s] (lit., "out of the soul," i.e., genuine and from within, not merely by outward pretense) and for the Lord, not for men. While slavery was certainly undesirable, Paul's goals did not include restructuring social institutions (cf. 1 Cor. 7:17-24). Principles in Colossians 3:22-25 for Christian slaves may be applied today to Christian employees. If more Christian employees today served their employers with genuine concern and as though they were serving God, quality and productivity would increase dramatically! It is the Lord Christ whom all Christians are serving. (This is the only place in the NT where the term "the Lord Christ" is used.) After all, the final "payday" (an inheritance... as a reward) is coming from the Lord (cf. 2 Cor. 5:10). He will judge without favoritism (cf. Rom. 2:9; Eph. 6:9), that is, in full justice, repaying wrongdoers and rewarding those who serve Him.

In these verses (Col. 3:22-25) Paul made numerous points about the motives, attitudes, and conduct of Christian slaves. Such instruction was remarkable in a master-slave society."

[(Col 3:18-25) Expositor's Commentary On Col 3:18-25]:

"18 The one duty Paul enjoins on the wife is submission, an attitude that recognizes the rights of authority. His main thought is that the wife is to defer to, that is, be willing to take second place to, her husband. Yet we should never interpret this as if it implies that the husband may be a domestic despot, ruling his family with a rod of iron. It does imply, however, that the husband has an authority the wife must forego exercising. In areas where one must yield—e.g., in the husband's choice of a profession or of a geographical location for doing his work, the primary submission devolves upon the wife.
Three things may be said about a wife's subjection to her husband. First, the context shows that the wife's attitude is prompted and warranted by her husband's unselfish love. Second, the form of the verb (hypotassesthe, middle voice) shows that the submission is to be voluntary. The wife's submission is never to be forced on her by a demanding husband; it is the deference that a loving wife, conscious that her home (just as any other institution) must have a head, gladly shows to a worthy and devoted husband. Third, such submission is said to be "fitting in the Lord." The verb has in it the thought of what is becoming and proper. The phrase "in the Lord" indicates that wifely submission is proper not only in the natural order but also in the Christian order. The whole thing, then, is lifted to a new and higher level.

b. The husband's duties to the wife (3:19)

19 The ancient world was a man's world, and even among the Jews the wife was often little more than chattel. Paul's counsel in the present passage is in striking contrast to this. Caird's comment is again apropos: "Jew and Gentile alike assumed that the head of a household would wield an authority which others were bound to obey. Paul does not openly challenge this assumption, but he modifies both the authority and its acceptance by the Christian principle of mutual love and deference, so that both are transformed" (p. 208).

Paul speaks of two responsibilities of the husband—one positive and the other negative. Positively, Paul urges husbands to "love [agapate] your wives." This of course is their supreme duty. Agapao does not denote affection or romantic attachment; it rather denotes caring love, a deliberate attitude of mind that concerns itself with the well-being of the one loved. Self-devotion, not self-satisfaction, is its dominant trait. Negatively, Paul urges husbands not to be "harsh" with their wives, using a word that suggests a surly, irritable attitude. Perhaps the colloquialism "don't be cross with" best expresses the meaning.

c. The duty of children to parents (3:20)

20 The one obligation Paul places on children is obedience to their parents. "Obey" (hypakouete) implies a readiness to hear and carry out orders; the child is to listen to and carry out the instructions of his parents. The verb is in the present tense, indicating that such action is to be habitual.

Two things are said about the obedience children owe their parents. First, it is to be complete: "in everything." Paul, of course, sets this in a Christian context. He is dealing with the Christian home and presupposes Christian attitudes on the part of parents. Second, the obedience of children to their parents "pleases the Lord." The meaning is that in the Christian order, just as in the order under the law or in the natural realm, obedience to parents is pleasing to God. The obedience of children is not, therefore, based on accidental factors, nor does it depend essentially on the parents' character. It is an obligation grounded in the very nature of the relationship between parents and children. It is, as the parallel passage in Ephesians (6:1-3) clearly states, a thing that is right in itself. It is therefore especially pleasing to God when believing children are careful to fulfill this duty.

d. The duty of parents to children (3:21)

21 The specific mention of "fathers" suggests that the father as head of the household has a special responsibility for training the children. No slight toward the mother is intended. Paul would surely have recognized her rights and the power of her influence in the home. It is possible that "fathers" as used here has the broad meaning of "parents." (Cf. Heb 11:23, where the same Greek word [palteron] is used of the parents of Moses.)

Fathers are not to "embitter" (erithizo) their children. The sense is that they are not to challenge the resistance of their children by their unreasonable exercise of authority. Firm discipline may be necessary, but it must be administered in the right spirit. Parents should not give in to fault-finding, nor always be nagging their children. Wey translates, "Do not fret and harass your children." Ph has "don't over-correct." Knox says, "And you, parents, must not rouse your children to resentment."

Paul gives the reason for this counsel; viz., "or they will become discouraged." Parents can be so exacting, so demanding, or so severe that they create within their children the feeling that it is impossible for them to please. The Greek word (athymeo) has in it the idea of "losing heart" and suggests going about in "a listless, moody, sullen frame of mind" (Lightfoot, p. 227). "The twig," writes Eadie, "is to be bent with caution, not broken in the efforts of a rude and hasty zeal" (p. 262). Paul may have had in mind the regimen of "don'ts" that loomed so large in the Colossian heresy.
e. The duty of slaves to masters (3:22-25)

22 Slavery, with all its attendant evils, was not only universally accepted in ancient times but also considered a fundamental institution, indispensable to civilized society. More than half the people seen on the streets of the great cities of the Roman world were slaves. And this was the status of the majority of "professional" people such as teachers and doctors as well as that of menials and craftsmen. Slaves were people with no rights, mere property existing only for the comfort, convenience, and pleasure of their owners. (Cf. vol.1, "The Cultural and Political Setting of the New Testament" by Arthur A. Rupprecht.) Paul deals with the duty of slaves in the context of the family because slaves were considered a part of the household.

It is a matter of concern to some that neither Paul nor the other apostles denounced slavery and demanded its immediate overthrow. The apostles, however, were not social reformers; they were first and foremost heralds of the good news of salvation in Christ. Then again, the church was a very small minority in the Roman world, and there was no hope that its stance on the matter of slavery would influence Roman policies. We should be careful to understand, though, that they did not condone slavery. Indeed, they announced the very principles (such as that of the complete spiritual equality of slave and master) that ultimately destroyed the institution of slavery.

The one duty Paul presses upon slaves is complete obedience—i.e., "in everything." He was obviously thinking of the Christian household and thus did not have in mind orders contrary to the principles of the gospel. They were not, of course, to obey such orders; no matter what their position in life, the Christians' highest duty is to God, and all lesser duties must give way to this. The latter part of the verse insists that obedience of slaves is to be sincere and ungrudging, and rooted in "reverence for the Lord." "Sincerity of heart" (lit., "singleness of heart") translates en haploteti kardias, a phrase that implies the absence of all base and self-seeking motives.

23 Slaves are to see their service as a service rendered not to men but to the Lord. This would transform the most menial responsibilities and give dignity to all of their work.

24 Slaves are reminded of the reward that will be theirs for serving faithfully in Christ's name. "Receive" translates apolempsesthe, which here combines the ideas of receiving what is due and receiving in full (cf. Rom 1:27, where it is used in the sense of retribution). On "inheritance," see 1:12.

25 This verse, set in contrast to the preceding, shows that wrong will be punished, because "there is no favoritism" with God. Doubtless Paul meant it as a warning to Christian slaves not to presume on their position before God and think that he would overlook their misdeeds. In the parallel passage in Ephesians it is the master who is reminded that there is no partiality with God, while here it is the slave. In Ephesians, masters are not to think that God is influenced by social position; in the present passage, slaves are not to act unscrupulously just because they know men treat them as irresponsible chattel.

The entire passage about the duty of slaves (vv. 22-25) may seem completely irrelevant to our day. It contains, however, this enduring principle: Christians, whatever their work, are, like slaves in Paul's day, to see it as a service rendered to the Lord. This is what motivates them to give honest, faithful, ungrudging work in return for the pay they receive. Moreover, it imparts a sense of dignity in work, regardless of how unimportant it may seem."

****** END OF EXCERPT FROM COLOSSIANS CHAPTER THREE ******

I) [Col 4:1-18]:

(Col 4:1 NASB) "Masters, grant to your slaves justice and fairness, knowing that you to have a Master in heaven.

(Col 4:2 NASB) Devote yourselves to prayer, keeping alert in it with an attitude of thanksgiving;

(Col 4:3 YLT) praying at the same time also for us, that God may open to us a door for the word, to speak the secret of the Christ, because of which also I have been bound,

(Col 4:4 NASB) that I may make it clear in the way I ought to speak,

(Col 4:5 NASB) Conduct yourselves with wisdom toward outsiders, making the most of the opportunity, [lit., the time]

(Col 4:6 NKJV) Let your speech always be with grace, seasoned with salt, that you may know how you ought to answer each one.

(Col 4:7 NKJV) Tychicus, a beloved brother, faithful minister, and fellow servant in the Lord, will tell you all the news about me.

(Col 4:8 YLT) whom I did send unto you for this very thing, that he might know the things concerning you, and might comfort your hearts,

(Col 4:9 NKJV) with Onesimus, a faithful and beloved brother, who is one of you. They will make known to you all things which are happening here.

(Col 4:10 NKJV) Aristarchus my fellow prisoner greets you, with Mark the cousin of Barnabas (about whom you received instructions: if he comes to you, welcome him),

(Col 4:11 NASB) and also Jesus who is called Justus; these are the only fellow workers for the kingdom of God who are from the circumcision, and they have proved to be an encouragement to me.

(Col 4:12 NASB) Epaphras, who is one of your number, a bondslave of Christ, greets you, always laboring fervently for you in prayers, that you may stand perfect and complete in all the will of God.

(Col 4:13 NKJV) For I bear him witness that he has a great zeal for you, and those who are in Laodicea, and those in Hierapolis.

(Col 4:14 NASB) Luke, the beloved physician, sends you his greetings, and also Demas.

(Col 4:15 NASB) Greet the brethren who are in Laodicea and also Nympha and the church that is in her house.

(Col 4:16 NASB) When this letter is read among you, have it also read in the church of the Laodiceans; and you, for your part read my letter that is coming from Laodicea.

(Col 4:17 NASB) Say to Archippus, "Take heed to the ministry which you have received in the Lord, that you may fulfill it.

(Col 4:18 NASB) I, Paul, write this greeting with my own hand. Remember my imprisonment. Grace be with you."

A) [(Col 3:22-4:1) BONDSERVANTS ARE TO OBEY IN ALL THINGS THEIR MASTERS ACCORDING TO THE FLESH, NOT WITH EYESERVICE AS MEN-PLEASERS, BUT IN SINCERITY OF HEART, FEARING GOD. WHATEVER YOU DO, DO YOUR WORK HEARTILY, AS FOR THE LORD RATHER THAN FOR MEN, KNOWING THAT FROM THE LORD YOU WILL RECEIVE THE REWARD OF THE INHERITANCE; FOR YOU SERVE THE LORD CHRIST. FOR HE WHO DOES WRONG WILL RECEIVE THE CONSEQUENCE OF THE WRONG WHICH HE HAS DONE, AND THAT WITHOUT PARTIALITY. ON THE OTHER HAND MASTERS ARE GO GRANT THEIR SLAVES JUSTICE AND FAIRNESS, KNOWING THAT THEY HAVE A MASTER IN HEAVEN.

(Col 3:22 NKJV) Bondservants, obey in all things your masters according to the flesh, not with eyeservice, as men-pleasers, but in sincerity of heart, fearing God.

(Col 3:23 NASB) Whatever you do, do your work heartily, as for the Lord rather than for men,

(Col 3:24 NKJV) knowing that from the Lord you will receive the reward of the inheritance; for you serve the Lord Christ.

(Col 3:25 NASB) For he who does wrong will receive the consequences of the wrong which he has done, and that without partiality."

(Col 4:1 NASB) Masters, grant to your slaves justice and fairness, knowing that you to have a Master in heaven.

On the one hand, bondservants are to obey in all things their masters according to the flesh, not with eyeservice as men-pleasers but in sincerity of heart, fearing God. Notice that although slavery was an ungodly practice; with all its attendant evils, it was not only universally accepted in ancient times but also considered a fundamental institution, indispensable to civilized society. More than half the people seen on the streets of the great cities of the Roman world were slaves. And this was the status of the majority of "professional" people such as teachers and doctors as well as that of menials and craftsmen. Slaves were people with no rights, mere property existing only for the comfort, convenience, and pleasure of their owners. God evidently is not at this time in history advocating doing away with man's ungodly institutions until Christ comes again.

On the other hand, Paul addresses Masters - evidently those who are believers. And author Paul addresses them relative to their duty before God Who is their Master. They are to grant their slaves justice and fairness, knowing that they have a Master in heaven.

B) [(Col 4:2-6) BELIEVERS ARE TO DEVOTE THEMSELVES TO PRAYER, KEEPING ALERT IN IT WITH THANKSGIVING, PRAYING ALSO TO PRAY FOR PAUL AND HIS GROUP THAT GOD OPENS THE DOOR FOR SPREADING THE WORD, SPEAKING THE SECRET OF CHRIST FOR WHICH PAUL HAS BEEN BOUND IN CHAINS TO MAKE HIS MESSAGE CLEAR AND UNDERSTANDABLE. AND BELIEVERS ARE TO CONDUCT THEMSELVES WITH GOD'S WISDOM WHEN SPEAKING TO OUTSIDERS / NON-BELIEVERS MAKING THE MOST OF THAT OPPORTUNITY, LETTING THEIR SPEECH ALWAYS BE WITH GRACE AND SEASONED WITH SALT / THE WISDOM OF GOD AS THEY ANSWER THE REASON FOR THEIR SURE HOPE IN CHRIST]:

(Col 4:2 NASB) "Devote yourselves to prayer, keeping alert in it with an attitude of thanksgiving;

(Col 4:3 YLT) praying at the same time also for us, that God may open to us a door for the word, to speak the secret of the Christ, because of which also I have been bound,

(Col 4:4 NASB) that I may make it clear in the way I ought to speak,

(Col 4:5 NASB) Conduct yourselves with wisdom toward outsiders, making the most of the opportunity, [lit., the time]

(Col 4:6 NKJV) Let your speech always be with grace, seasoned with salt, that you may know how you ought to answer each one."

1) [(Col 4:3) Manuscript Evidence for Col 4:3]:

One other slight change follows. In B, F, G the text reads in English rendering: "for Whom also I have been bound" instead of "for which also I have been bound." The change in B, F, G links Paul's imprisonment with his service to God or Christ; the text links it with his service to the gospel. The latter has better textual support with p46, Sinaiticus, A, C, D, Maj.

2) [(Col 4:2-6) BELIEVERS ARE TO DEVOTE THEMSELVES TO PRAYER, KEEPING ALERT IN IT WITH THANKSGIVING, PRAYING ALSO TO PRAY FOR PAUL AND HIS GROUP THAT GOD OPENS THE DOOR FOR SPREADING THE WORD, SPEAKING THE SECRET OF CHRIST FOR WHICH PAUL HAS BEEN BOUND IN CHAINS TO MAKE HIS MESSAGE CLEAR AND UNDERSTANDABLE. AND BELIEVERS ARE TO CONDUCT THEMSELVES WITH GOD'S WISDOM WHEN SPEAKING TO OUTSIDERS / NON-BELIEVERS MAKING THE MOST OF THAT OPPORTUNITY, LETTING THEIR SPEECH ALWAYS BE WITH GRACE AND SEASONED WITH SALT / THE WISDOM OF GOD AS THEY ANSWER THE REASON FOR THEIR SURE HOPE IN CHRIST]:

Paul commands believers not only to pray, but to devote themselves to prayer with the proviso to keep alert in it and with an attitude of thanksgiving. And they are to be praying at the same time also for Paul and his party, that God may open a door for spreading the word - the gospel - to speak the secret of the Christ, because of which Paul also has been bound - literally in chains under house arrest. His prayer request was that when he was praying and spreading the word that he make it clear and understandable in the way he spoke to others. Furthermore, Paul commands believers to conduct themselves with wisdom - the wisdom of God as learned from Scripture - when speaking with outsiders in the sense of communicating the gospel and other truths from Scripture with non-believers, making the most of the opportunity, [lit. the time] so that what is presented is true and clear. And he adds, "Let your speech always bewith grace" in the sense of having a gracious attitude of underserved favoritism and patience and agape love toward those to whom they are speaking; and that to  be "seasoned with salt" in the sense of seasoned with the wisdom which comes from God "that you may know how you ought to answer each one." For it is implied that speaking truths from God's Word can be a trying experience, and one which has great responsibility for accurately representing God.

C) [(Col 4:7-18) TYCHICUS WAS SENT TO COLOSSE WITH PAUL'S LETTER, TO TELL THE BELIEVERS THE NEWS ABOUT PAUL, LEARN EVERYTHING CONCERING THE COLOSSIANS AND TO COMFORT THEM. ONESIMUS A COLOSSIAN, A FAITHFUL AND BELOVED BROTHER SENT BY PAUL WITH TYCHICUS TO REPORT ON THE NEWS ABOUT PAUL. ARISTARCHUS, FELLOW WORKER AND PRISONER GREETS THE COLOSSIAN BELIEVERS. PAUL INSTRUCTED THE BELIEVERS TO WELCOME MARK THE COUSIN OF BARNABAS, AND ALSO JESUS WHO IS CALLED JUSTUS. ARISTARCHUS, MARK AND JUSTUS ARE THE ONLY FELLOW WORERS WHO ARE JEWS, HAVE PROVED TO BE AN ENCOURAGEMENT TO PAUL. EPAPHRAS, A COLOSSIAN AND BONDSLAVE OF CHRIST, GREETS THE COLOSSIAN BELIEVERS. FOR HE IS ALWAYS LABORING FERVENTLY FOR THE BELIEVERS IN COLOSSE AND THROUGHOUT THE LYCUS VALLEY - COLOSEE, LAODICEA AND HIERAPOLIS IN PRAYER THAT THEY MAY ALL STAND COMPLETE / PERFECTED IN ALL THE WILL OF GOD. PAUL'S BELOVED FRIEND AND PHYSICIAN LUKE AND ALSO DEMAS SEND GREETINGS. THE COLOSSIAN BELIEVERS ARE TO GREET THE BRETHREN IN LAODICEA AND NUMPHA, A BELIEVER IN LAODICEA INCLUDING THE CHURCH GROUP WHICH MEETS IN HER HOUSE. AND HE COMMANDED HIS LETTER READ IN THE CHURCH OF THE LAODICEANS, AND TO THEMSELVES READ PAUL'S LETTER TO THE LAODICEANS. FINALLY,PAUL WRITES, "SAY TO ARCHIPPUS, 'TAKE HEED TO THE MINISTRY WHICH YOU HAVE RECEIVED IN THE LORD, THAT YOU MAY FULFILL IT.' " PAUL THEN CLOSES HIS LETTER WITH "I, PAUL, WRITE THIS GREETING WITH MY OWN HAND. REMEMBER MY IMPRISONMENT. GRACE BE WITH YOU."]

(Col 4:7 NKJV) Tychicus, a beloved brother, faithful minister, and fellow servant in the Lord, will tell you all the news about me.

(Col 4:8 YLT) whom I did send unto you for this very thing, that he might know the things concerning you, and might comfort your hearts,

(Col 4:9 NKJV) with Onesimus, a faithful and beloved brother, who is one of you. They will make known to you all things which are happening here.

(Col 4:10 NKJV) Aristarchus my fellow prisoner greets you, with Mark the cousin of Barnabas (about whom you received instructions: if he comes to you, welcome him),

(Col 4:11 NASB) and also Jesus who is called Justus; these are the only fellow workers for the kingdom of God who are from the circumcision, and they have proved to be an encouragement to me.

(Col 4:12 NASB) Epaphras, who is one of your number, a bondslave of Christ, greets you, always laboring fervently for you in prayers, that you may stand perfect and complete in all the will of God.

(Col 4:13 NKJV) For I bear him witness that he has a great zeal for you, and those who are in Laodicea, and those in Hierapolis.

(Col 4:14 NASB) Luke, the beloved physician, sends you his greetings, and also Demas.

(Col 4:15 NASB) Greet the brethren who are in Laodicea and also Nympha and the church that is in her house.

(Col 4:16 NASB) When this letter is read among you, have it also read in the church of the Laodiceans; and you, for your part read my letter that is coming from Laodicea.

(Col 4:17 NASB) Say to Archippus, 'Take heed to the ministry which you have received in the Lord, that you may fulfill it.

1) [(Col 4:7-18) Manuscript Evidence for Col 4:7-18]:

a) [(Col 4:8) Manuscript Evidence for Col 4:8]:

WH, NU, A, B, D*, F, G, P, 048, 075, 0278, 33, it have "that you might know the things concerning us."

Sinaiticus*, 1241(s) have "that you might know the things concerning you"

TR, P46, Sinaiticus(2), C, D(1), Psi, 1739, Maj, syr, cop(bo)(sa) have "he might know" instead of "you might know" in the second variant above.

In context, Paul was saying that he had sent Tychicus to the Colossians so that they could stay in communication with Paul. The textual issue pertains to an identification of pronouns Metzger (TCGNT) argues that the two variants could in no way be original. The first is a scribal error confusing the Greek word rendered "you" for the word rendered "us," which produced a nonsensical statement, and the second is a scribal adjustment to the first variant - wherein the Greek words rendered "he might know" replace "you might know" in the second variant. However, it seems unlikely that this latter change would have occurred in such a vast array of witnesses and at such an early date (prior to p46 of the second century). Furthermore, though the second variant is not as compatible to the context as the WH NU reading, the second variant still makes sense. This is illustrated in the alternative rendering in the NRSV: "I have sent him to you for this very purpose, that I may know how you are, and that he may encourage your hearts"  (NRSVmg). Of course, the difficulty with this statement is that in the surrounding verses (4:7, 9) Paul said he was sending Tychicus to tell the Colossians how he (Paul) was doing So we are at a crossroads: Do we accept the reading that makes sense but could also be a harmonization to Eph 6:22, a parallel verse? Or do we take the more difficult reading, which makes sense by itself but is jarring when read in context? Bruce (1984, 176) admits that this is a situation where the documentary evidence is evenly balanced, so it might be best to adopt the maxim that the "more difficult reading is to be preferred."

Finally, it should be noted that in the early manuscipts the word rendered "might know" would have been unaccented In our present system, a circumflex over the vowel which the Greek word has makes it first person singular aorist (as in the translation above, "that I may know"), whereas a circumflex and an iota subcript with the vowel makes it a third person singular variant (as in the KJV and NKJV translations, "that he (Tychicus) may know;" so also TNIVmg HCSBmg). If the latter reading was the intent of Paul, then the contextual problem is lessened: "I sent Tychicus so that he might know the things concerning you."

b) [(Col 4:12) Manuscript Evidence for Col 4:12]:

WH NU Sinaiticus, A, B, C, I, L, 0278, 33 have "slave of Christ Jesus"

p, 1241 have "slave of Jesus Christ"

TR, p46, D, F, G, Psi, 1739, Maj, it, syr have "slave of Christ."

Since the documentary evidence is almost evenly divided between WH NU and the second variant and since the tendency of scribes was to expand the name of Christ, it is likelythat "Christ Jesus" and "Jesus Christ" are expansions. Note that the name rendered "Jesus" is bracketed in NU. KJV and NKJV reflect their allegiance to TR; NEB, REB and NET align with TR because P46 and a score of other witnesses and because tey considered the variants to be expansions. Curiously, NASB follows a reading with little support.

c) [(Col 4:13) Manuscript Evidence for Col 4:13]:

WH NU Sinaiticus, A, B, C, P have "labor"

D*, F, G have "travail"

6, 1739, 1881 have "struggle"

TR, D(1), Psi, 075, 33, Maj, syr have "zeal"

All the variants are lexically viable but not good candidates for having originated from Paul, on the basis of the textual evidence. Paul's point is that the Colosssians should appreciate Tychicus's hard labor ("ponon") for them. The NKJVmg is misleading in that it indicates that the NU text says that Tychicus had "concern" for them (so NASB "ponos" can mean either "hard labor" or "pain" or "distress," but it does not mean "concern"

d) [(Col 4:15) Manuscript Evidence For Col 4:15]:

WH, NU, B, 0278, 1739, 1881, syr(h), cop(sa) have "Nyumpha and the church in her house"

TR, D, (F G) Psi, Maj, syr(phmg) Nympha and the church in his house"

Sinaiticus, A, C, P, 33, cop(bo) "Nympha and the church in their house"

The textual problem in this verse is complex. Paul first says, 'The brothers in Laodicea greet you." According to Paul's terminology, "The brothers in Laodicea" equals "the church in Laodicea" (cf. Phil 1:1; 4:21) becaue all the Christians in a particular locality comprise the church in that locality. Then Paul adds, "and Nymphas." Then Paul adds, "and the church at (his, her, or their) house." Three different pronouns appear in the manuscripts: "her" in B, etc, "his" in D, Maj, and "their" in Sinaiticus, A, C. If Nymphas was a man, it is quite correct to say "the church in his house;" if Nymphas was a woman, it is of course correct to say "the church in her house." Unfortunatesly, Nymphas's gender cannot be determined from the earliest Greek manuscripts, which did not accent the name; later MSS (as those used for TR) would have accented it with a circumflex over the last vowel so as to indicate a masculine name. Modern Greek editions (WH, NU) have an acute accent over the first vowel to indicate a feminine name (cf. a similar case in Ro 16:7 concerning Junias [masculine] or Junia [femine]). Given this dilemma of determining the gender of person so named, various scribes used different pronouns before "house."

It is far more likely that the pronoun "her" was changed to "his" than vice versa because it would be perceived that a man, not a woman, hosted the church. However, we know that women did ost churches in their homes; Mary, the mother of John Mark, hosted an assembly of believers in Jerusalem (Acts 12:12). Avoiding the problem of "his" or "her," other manuscrips read, "their house.." But this creates another problem because "the brothers in Laodicea" is equal to "the church in Laodicea" - and how could the church in Laodicea have the church in their house? It is to avoid this problem that scholars ... suggest that the Greek word rendered "their" refers only to the ones with Nymphas, (i.e., the members of his household) and not to "the brothers in Laodicea."

Whether the reading was "her house" or "their house," a particular group of believers within the church of Laodicea met there. Their meeting could legitimately be called an ecclesia, an assembling together. In other words, this church meeting in Nymphas's house would probably be one of several home meetings - all part of the one local church in Laodicea. Paul was sending a greeting to the entire church at Laodicea and to a particular gathering of believers who met at Nymphas's house (see Ro 16:5; 1 Cor 16:19-20 for a similar kind of greeting to a particular assembly of Christians within a local church). If the entire church met at Nymphas's house, it would be redundant for Paul to say, "Greet the brothers in Laodicea and the church at Nymphas's house.

e) [(Col 4:18) Manuscript Evidence For Col 4:18]:

WH, NU, p46(vid), Sinaiticus*, A, B, D, F, G, 048, 33, 1739*, cop(sa) omit "Amen" at end of verse.

TR, Sinaiticus(2), D, psi, 075, 0278, 1739(c), Maj, it, syr have "Amen" at end of verse.

P46 is not cited in NA(27), or UBS(4) in support of the exclusion of the word rendered "Amen" at the end of the verse. A reconstruction of the last line of Colossians (which has some text showing) reveals that the line would not have allowed for the inclusion of "Amen" and that the word does not appear on the next line. According to the textual evidence, it is obvious that "amen" is a later scribal addition. Only three epistles (Romans, Galatians, Jude) appear to have a genuine "amen" for the last word. In the other epistles, as here, it is evident that an "amen" was added for liturgical purposes.

2) [(Col 4:7-18) TYCHICUS WAS SENT TO COLOSSE WITH PAUL'S LETTER, TO TELL THE BELIEVERS THE NEWS ABOUT PAUL, LEARN EVERYTHING CONCERING THE COLOSSIANS AND TO COMFORT THEM. ONESIMUS A COLOSSIAN, A FAITHFUL AND BELOVED BROTHER SENT BY PAUL WITH TYCHICUS TO REPORT ON THE NEWS ABOUT PAUL. ARISTARCHUS, FELLOW WORKER AND PRISONER GREETS THE COLOSSIAN BELIEVERS. PAUL INSTRUCTED THE BELIEVERS TO WELCOME MARK THE COUSIN OF BARNABAS, AND ALSO JESUS WHO IS CALLED JUSTUS. ARISTARCHUS, MARK AND JUSTUS ARE THE ONLY FELLOW WORERS WHO ARE JEWS, HAVE PROVED TO BE AN ENCOURAGEMENT TO PAUL. EPAPHRAS, A COLOSSIAN AND BONDSLAVE OF CHRIST, GREETS THE COLOSSIAN BELIEVERS. FOR HE IS ALWAYS LABORING FERVENTLY FOR THE BELIEVERS IN COLOSSE AND THROUGHOUT THE LYCUS VALLEY - COLOSEE, LAODICEA AND HIERAPOLIS IN PRAYER THAT THEY MAY ALL STAND COMPLETE / PERFECTED IN ALL THE WILL OF GOD. PAUL'S BELOVED FRIEND AND PHYSICIAN LUKE AND ALSO DEMAS SEND GREETINGS. THE COLOSSIAN BELIEVERS ARE TO GREET THE BRETHREN IN LAODICEA AND NUMPHA, A BELIEVER IN LAODICEA INCLUDING THE CHURCH GROUP WHICH MEETS IN HER HOUSE. AND HE COMMANDED HIS LETTER READ IN THE CHURCH OF THE LAODICEANS, AND TO THEMSELVES READ PAUL'S LETTER TO THE LAODICEANS. FINALLY,PAUL WRITES, "SAY TO ARCHIPPUS, 'TAKE HEED TO THE MINISTRY WHICH YOU HAVE RECEIVED IN THE LORD, THAT YOU MAY FULFILL IT.' " PAUL THEN CLOSES HIS LETTER WITH "I, PAUL, WRITE THIS GREETING WITH MY OWN HAND. REMEMBER MY IMPRISONMENT. GRACE BE WITH YOU."]

(Col 4:7 NKJV) Tychicus, a beloved brother, faithful minister, and fellow servant in the Lord, will tell you all the news about me

(Col 4:8 YLT) whom I did send unto you for this very thing, that he might know the things concerning you, and might comfort your hearts,

(Col 4:9 NKJV) with Onesimus, a faithful and beloved brother, who is one of you. They will make known to you all things which are happening here.

(Col 4:10 NKJV) Aristarchus my fellow prisoner greets you, with Mark the cousin of Barnabas (about whom you received instructions: if he comes to you, welcome him),

(Col 4:11 NASB) and also Jesus who is called Justus; these are the only fellow workers for the kingdom of God who are from the circumcision, and they have proved to be an encouragement to me.

(Col 4:12 NASB) Epaphras, who is one of your number, a bondslave of Christ, greets you, always laboring fervently for you in prayers, that you may stand perfect and complete in all the will of God.

(Col 4:13 NKJV) For I bear him witness that he has a great zeal for you, and those who are in Laodicea, and those in Hierapolis.

(Col 4:14 NASB) Luke, the beloved physician, sends you his greetings, and also Demas.

(Col 4:15 NASB) Greet the brethren who are in Laodicea and also Nympha and the church that is in her house.

(Col 4:16 NASB) When this letter is read among you, have it also read in the church of the Laodiceans; and you, for your part read my letter that is coming from Laodicea.

(Col 4:17 NASB) Say to Archippus, "Take heed to the ministry which you have received in the Lord, that you may fulfill it.

In Col 4:7-9, author Paul goes on to write that Tychicus was sent to Colosse carrying Paul's letter to Colosse and to tell the believers there all the news about Paul and also that Tychicus might know the things concerning the Colossians and to comfort their hearts relative to their struggles of being faithful in the Christian life. Tychicus was a leader in the church about whom Paul wrote, saying that he was a dear brother, and a faithful minister (cf. Eph. 6:21), and a fellow servant with Paul in the ministry. Tychicus was from the province of Asia (Acts 20:4) and was mentioned by Paul also in 2 Timothy 4:12 and Titus 3:12. Paul sent him to Colosse for the express purpose of informing them about his state of affairs to encourage them. Paul also wrote of Onesimus who was also a faithful and beloved brother whom Paul sent with Tychicus. Onesimus was a converted runaway slave of Philemon, (cf. Phile. 16) and a fellow Colossian, (one of you, cf. Col. 4:12). He would accompany Tychicus and also report on Paul's circumstances - making known to him all things which are happening with Paul.

Whereupon in Col 4:10-13, Paul writes of Aristarchus his fellow worker, (Phile 24), and fellow prisoner who greets the Colossian believers. Note that Aristarchus was a Thessalonian who accompanied Paul on his third missionary journey (Acts 19:29; 20:4; 27:2). And along with Aristarchus was Mark, the cousin of Barnabas, about whom Paul evidently sent instructions if he comes to Colosse, including to welcome him; and also Jesus who is called Justus. Paul mentions that these are the only fellow workers for the kingdom of God who are from the circumcision, [Aristarchus, Mark, and Justus], i.e., fellow Jews. And Paul writes that they have proved to be an encouragement to him. Note that Mark was a companion on Paul's first missionary journey, (Acts 12:25). And he was later Peter's associate ("my son," 1 Pet 5:13; c Acts 12:12-13). Though Mark deserted Paul on the first missionary journesy, (Acts 15:37-39), Paul here commended him, (Phile 24), as he did later, (2 Tim 4:11). Paul then writes of Epaphras, (cf. Col 1:7; Phm 1:23), who is one of your number, i.e. from Colossee and a bondslave of Christ, who greets you, who is always laboring fervently for them and all the churches in the Lycus Valley - those in Colosse, Laodicea and Hierapolis in prayer, that they may stand complete / perfected in all the will of God.

Then in Col 4:14-18, author Paul then writes of his beloved friend and physician, Luke and also Demas both of whom send greetings to the Colossian believers. Luke, Paul's dear friend and doctor, stood firm not only in this earlier imprisonment but also in Paul's latter imprisonment, by which time Demas (here with Paul) had forsaken him (2 Tim. 4:10). Whereupon Paul tells the believers to greet the brethren who are in Laodicea and Nympha, a believer in Laodicea, evidently a woman, and the church which meets in her house which is evidently a part of the group of believers, the church in Laodicea. Paul then wrote, "when this letter is read among you, have it also read in the church of the Laodiceans. And Paul then writes, as for the believers in Colosse to whom he is addressing his letter, he advised them to read his letter that is coming from Laodicea to them. This Laodicean letter may be the letter that Paul also addressed to the Ephesians, which was written about that time, and sent to the same general vicinity. Note that there is a copy of the same letter written that Paul wrote and sent to Ephesus which was addressed and sent to Laodicea. Finally, Paul writes, "Say to Archippus, 'Take heed to the ministry which you have received in the Lord, that you may fulfill it.' " Paul then closes his letter with, "I, Paul, write this greeting with my own hand. Remember my imprisonment. Grace be with you.' "