CRITICAL AND EXPLANATORY NOTES
Colossians 4:17. And say to Archippus, Take heed to the ministry.—He is again closely connected with Colossæ in the epistle to Philemon. A monition perhaps needed by Archippus. In the Lord.—The element in which every work of the Christian, and especially the Christian minister, is to be done.
MAIN HOMILETICS OF THE PARAGRAPH.— Colossians 4:14-17
Christian Greetings and Counsels.
It is sometimes asked, with an indiscriminate flippancy, “What’s in a name?” There are some names which have no title to a lasting remembrance, and with reference to these the flippancy may be justified. But there are names whose reputation is imperishable, and which are written on the world’s history in indelible characters. The name of Paul, the great apostle of the Gentiles, will be venerated by the coming ages when the titles of the greatest sages and warriors shall have faded away in the darkness of oblivion; and, just as there are lesser lights in the firmament that share in the glory of the great luminary to which they are essentially related, so there are names of lesser note grouped around that of the great apostle that are immortalised by their association with him. Besides, names as they are quoted and used by St. Paul in this and other epistles often furnish evidence of the authenticity of Scripture and undesigned coincidences of the truth of the sacred history. In these verses there are some names preserved to us which were lifted into prominence by the connection of the persons they represented with the apostle, and by their own eminent piety and usefulness. They furnish another illustration of the truth of the sacred saying, “The memory of the just is blessed; but the name of the wicked shall rot.” We have here a series of kindly Christian greetings and important Christian counsels. Observe:—
I. The value of a Christian greeting is estimated by the moral character of those from whom it emanates.—“Luke, the beloved physician, and Demas, greet you” (Colossians 4:14). Two persons are here mentioned whose individual histories present a suggestive contrast; and it is observable, by the way in which their names are mentioned, that the two men stood very differently in the apostle’s estimation.
1. Luke is the beloved physician—the very dear and attached friend of Paul. He was his constant companion in travel, and stood faithfully by him in his greatest trials. He joined the apostle at Troas (Acts 16:10), accompanied him into Judea, remained with him during two years of his imprisonment at Jerusalem and Cæsarea, and was no doubt present at his trial before Festus and Felix; he went with him into Italy when Paul was sent there as a prisoner, and during his second and final imprisonment in Rome; while others deserted him, Luke continued his staunch and faithful friend. In the last epistle probably the apostle ever wrote is the simple but pathetic reference, “Only Luke is with me.” We can understand, therefore, the affectionate tenderness with which Luke is designated the beloved physician. As St. Paul was not a robust man, but was troubled with a “thorn in the flesh,” the presence of a medical friend must have been of immense service to him in his laborious missionary journeys and during his long imprisonment. The physicians of ancient times had a very questionable reputation for religiousness; but in these modern days there is an increasing number of medical men who are no less eminent for piety than for their professional skill, and many and important are the opportunities of such for doing good both to body and soul. The greetings of a man of superlative moral excellence is gratefully welcomed and respectfully treasured.
2. And Demas!—How suggestive is the laconic allusion! There is no explanation, no qualifying word of any special regard. Perhaps the apostle was already beginning to suspect him, to mark the increasing worldliness of his spirit, and his growing indifference to divine things. About three years after this greeting was despatched to the Colossians, we meet with the melancholy record: “Demas hath forsaken me, having loved this present world” (2 Timothy 4:10). Alas! how seductive and how fatal are the allurements of the world! The highest and holiest are not invulnerable to its charms. The most promising career of usefulness and honour has often been blighted by its influence. Bitter indeed would be the disappointment of the apostle’s heart to witness one, whom he had acknowledged and trusted as a fellow-worker in the gospel, fall a victim to worldly avarice, and, like Achan, covet the golden wedge and Babylonish garment of secular things. There is a specially solemn significance in the warning of the beloved disciple: “Love not the world, neither the things that are in the world” (1 John 2:15).
II. Christian greeting recognises the universal brotherhood of the Church.—
1. We learn the early Christian Churches were composed of brethren. “Salute the brethren which are in Laodicea” (Colossians 4:15). This recognition of a common brotherhood was a great advance upon the eclecticism and sharp, prejudiced distinctions of the times. In the circle of the Christian Church the Jew surrendered his Judaism, and the Gentile his paganism, and became one in Christ; the slave and the freeman enjoyed the same spiritual liberty, and the barbarian was no longer dreaded as a monster, but hailed as a brother. The test of brotherhood and union is an individual faith in a common Saviour, the sharing of one common life in the Holy Spirit, and the assurance of possessing one common Father in God. It is only as we encourage the brotherly spirit that we can ensure union and permanency in the Churches. About thirty years after this salutation was sent to the Laodiceans, the Church in that city had degenerated into a state of lukewarmness and sterility (Revelation 3:15-16). There is need for united watchfulness and fidelity in order to continue “steadfast, immovable, always abounding in the work of the Lord.”
2. We learn further that a separate assembly of the brethren constituted a Church.—“And Nymphas, and the Church which is in his house” (Colossians 4:15). This was not the principal Church in Laodicea, nor was it simply a meeting together of the family, but an assembly of worshippers. Nymphas was probably a man of position and influence in the city, and being also a man of piety he afforded every opportunity for the gathering together of the brethren for Christian worship and communion. There is little said in the New Testament about Church polity, and there is no ecclesiastical organisation, whether Episcopal, Presbyterian, or Congregational, that can claim exclusive divine authority and sanction. Whether meeting in large numbers in the stately cathedral, the modern tabernacle, or a few in the private dwelling-house, a company of believers assembled for worship and mutual edification constitutes a Church. Thus the true brotherhood of Christianity is maintained, irrespective of locality, of ecclesiastical structures, or of sacerdotal claims and pretensions.
III. The reading of the Holy Scriptures in the Church an important subject of apostolic counsel.—“And when this epistle is read among you, cause that it be read also in the Church of the Laodiceans, and that ye likewise read the epistle from Laodicea” (Colossians 4:16). The epistle from Laodicea refers to a letter that St. Paul had sent to that city, and which was to be forwarded to Colossæ for perusal. Some think this was a letter specifically addressed to the Laodiceans, and which is now lost; but the best commentators now believe that the epistle to the Ephesians is meant, which was, in fact, a circular letter addressed to the principal Churches in proconsular Asia. Tychicus was obliged to pass through Laodicea on his way to Colossæ, and would leave a copy of the Ephesian epistle there before the Colossian letter was delivered. Here we learn that one important means of edification was the reading of the inspired letters of the apostle in the assemblies of the brethren. The public reading of the Scriptures has been an invaluable method of instruction to the Church in all ages and places, and it is a provision with which the Church will never be able to dispense. The Church which dares to prohibit the general perusal of the Scriptures, or reads only small portions, and those mumbled in a language not understood by the people, has thrown off all regard for apostolic counsel and inflicts an unutterable injury upon humanity. Shut up the Bible, and the Churches will instantly be invaded by the most enfeebling superstitions, the civilisation of the nations will be put centuries behind, and the widespread ignorance and moral and social degradation of the dark ages will reappear.
IV. An example of apostolic counsel concerning fidelity in the Christian ministry.—“And say to Archippus, Take heed to the ministry which thou hast received in the Lord, that thou fulfil it” (Colossians 4:17). It is probable that Archippus was a youthful pastor recently appointed to the Church at Laodicea. Already signs of slackened zeal began to appear, which afterwards culminated in the state of lukewarmness for which this Church was denounced (Revelation 3:19). The condition of preacher and people reacts upon each other; the Church takes its colour from and communicates its colour to its spiritual pastor. Hence the apostle, well knowing the perils surrounding the inexperienced Archippus, sends to him this timely warning to take heed to his ministry. He is reminded of:—
1. The direct authority of the ministry.—“The ministry which thou hast received in the Lord.” The commission to preach the gospel can come from no other than the Lord, and can be properly received only by one who is himself spiritually in the Lord; there must be not only gifts, but also grace. The minister must be in direct and constant communication with the Lord, depend on Him for help in doing his duty, remember he is accountable to Him, and strive to seek His glory in preference to all personal considerations. In times of difficulty and trial it will sustain the courage of the minister to feel that his commission is divine in its source and authority.
2. The implied dangers of the ministry.—“Take heed.” The special dangers that threatened the Colossian Church at that time have been distinctly pointed out in the epistle. The ministry is ever encompassed with perils, arising from the seductive forms of error, the flatteries and frowns of the world, the subtle workings of self-approbation, and the deceitfulness of sin. There is need for the exercise of a sleepless vigilance, a tireless zeal, and a faultless circumspection.
3. The imperative personal demands of the ministry.—“That thou fulfil it.” The whole truth must be made known, and that with the utmost clearness, faithfulness, kindness, and completeness. Every energy must be consecrated to the sacred work, and the aid of all the powers of heaven earnestly implored. No pains must be spared in prayer, study, and self-sacrifice to reach the highest efficiency and make “full proof” of the ministry. Failure here is lamentable and irremediable.
Lessons.—
1. Salutations are valuable when imbued with the Christian spirit.
2. The true appreciation of the Holy Scriptures is shown in their constant and studious perusal.
3. The Christian ministry should be sustained by practical sympathy and intelligent co-operation.
GERM NOTES ON THE VERSES
Colossians 4:14. “Luke, the beloved physician.” Religion and the Medical Profession.
I. The deference shown to medical science.
II. Benevolence of the medical profession.
III. Religious drawbacks in assaults from materialism.—Mind is one thing, matter is another.
IV. Religious responsibilities.—Vast power for good. Co-operation with the minister.
V. The great Physician.—Doctor and patient need Him alike.—Homiletic Monthly.
Colossians 4:16. The Public Reading of the Holy Scriptures an Important Means of Church Edification.
I. It is in harmony with the usage of the ancient Church.
II. It is enforced by precept and example in the Scriptures themselves.
III. It familiarises the mind with the grandest truths.
IV. It is a mighty agency in advocating and moulding national character.
V. It keeps alive the enthusiasm of the Church for aggressive enterprise.
VI. It demands the most laborious study and practice to render it effective.
Colossians 4:17. The Christian Ministry a Solemn and Responsible Trust.
I. It is divine in its bestowal.—“Received in the Lord.”
II. It is personal in its responsibility.—“Which thou hast received.”
III. It involves the communication of good to others.—“Ministry.”
IV. It has a special aspect of importance to the individual minister.—“The ministry.”
“That thou fulfil it.” The Christian Ministry demands Unswerving Fidelity in accomplishing its Lofty Mission.
I. Divine truth must be clearly apprehended and profoundly realised.
II. The whole truth must be declared.
III. The declaration of the truth must be full and courageous.
“Take heed.” The Christian Ministry is surrounded by Peculiar Perils.—A shrewd and ever-wakeful vigilance is needed—
I. Against the stealthy encroachments of error.
II. Against the pernicious influences of the world.
III. Against the subtle temptations to unfaithfulness.
MAIN HOMILETICS OF Colossians 4:18
Words of Farewell.
Last words have in them a nameless touch of pathos. They linger in the memory as a loved familiar presence, they soothe life’s sorrows, and exert upon the soul a strange and irresistible fascination. As the years rush by, how rich in meaning do the words that have fallen from dying lips become, as when Cæsar said sadly, “And thou, Brutus!”; or when John Quincy Adams said, “This is the last of earth”; or Mirabeau’s frantic cry for music, after a life of discord; or George Washington’s calm statement, “It is well”; or Wesley’s triumphant utterance, “The best of all is, God is with us.” And these closing words of the high-souled apostle written from his Roman prison, in prospect of threatened death, carry with them a significance and tenderness which will be felt wherever this epistle is read. In these words we have a personally inscribed salutation, a touching reminder, and a brief benediction.
I. A personally inscribed salutation.—“The salutation by the hand of mo Paul.” The rest of the epistle was dictated by the apostle to an amanuensis, who, in this case, was probably Timothy. Paul adds his own personal salutation, not only as an expression of his anxious love, but also as a mark of the authenticity of the document, and of his unqualified approval of its contents. It would surely be a scene worthy of the pencil of genius to portray the noble prisoner, whose right hand was linked to the left of his military gaoler, tracing with tremulous fingers the final words to those for whose sake he was in bonds! How would the hand-writing of such a man be prized and venerated, and with what holy eagerness would his words be read and pondered!
II. A touching reminder.—“Remember my bonds.” The apostle was in prison, not for any offence against the laws of God or man, but for the sake of the gospel he loved to preach, and which had wrought so marvellous a change in the lives of those to whom he wrote. His bonds bore irrefragable testimony to the truth he was called to proclaim, and to his unalterable determination to insist upon the rights and privileges of the Gentiles, on whose behalf he suffered. He wished to be remembered in prayer, that he might be sustained in his imprisonment, and that he might be speedily delivered from it, so that he might preach the glorious news of spiritual liberty to the benighted and fettered sons of men. “Remember my bonds.” These words seem to indicate that the illustrious prisoner was more concerned to exhibit a spirit and deportment befitting the gospel than to be released from his incarceration. The Church of Christ in all ages has had abundant reason to remember with gratitude and praise the bonds of the great apostle, not only for the stimulating example of holy patience and dignified submission displayed under trying circumstances, but for the unspeakably precious literary treasures they enabled him to bequeath to the world. Bishop Wordsworth has well said: “The fact that this epistle was written by Paul in this state of durance and restraint, and yet designed to minister comfort to others, and that it has never ceased to cheer the Church of Christ, is certainly one which is worthy of everlasting remembrance.” In the prayer for “all prisoners and captives” special reference should be made to those who are now suffering for the truth. The offence of the cross has not yet ceased. We most practically remember the imprisoned when we supply their wants and assuage their sufferings.
III. A brief benediction.—“Grace be with you. Amen.” The epistle begins and ends with blessing; and between these two extremes lies a magnificent body of truth which has dispensed blessings to thousands and is destined to bless thousands more. The benediction is short, but it is instinct with fervent life and laden with the unutterable wealth of divine beneficence. Grace is inclusive of all the good God can bestow or man receive. Grace is what all need, what none can merit, and what God alone can give. To possess the grace of God is to be rich indeed; without it “ ’Tis misery all, and woe.” Grace kindles the lamp of hope amidst the darkest experiences of life, supplies the clue which unravels the most tangled mysteries, presses the nectar of consolation into the bitterest cup, implants in the soul its holiest motives and opens up its noblest career, strengthens the dying saint when he traverses the lonely borderland of the unknown, and tunes and perpetuates the celestial harmonies of the everlasting song.
Lessons.—
1. Praise God for a well-authenticated Bible.
2. Praise God for the teachings of a suffering life.
3. Praise God for His boundless grace.