Thomas Aquinas Commentary Colossians 4

Previously, Paul gave specific teachings for each group of people; here he gives instructions for everyone. First, he shows what their relationship to others should be, and second, how some will be acting toward them (verse 7). Regarding the first point, he does two things. First, he shows how they should act toward him, the Apostle, their leader; and second, how they should act toward others, especially unbelievers (verse 5). Regarding the first of these, he also does two things: first, he urges them to pray in general, and second, to pray specifically for him (verse 3).

Prayer should have three characteristics: it should be constant, alert, and grateful. It should be constant, so Paul says, continue steadfastly in prayer, that is, pray with perseverance: Pray constantly (1 Thessalonians 5:17); They ought always to pray and not lose heart (Luke 18:1). It should also be alert, so that the mind does not become weighed down, and so Paul adds, being watchful: Watch with your prayers (1 Peter 4:7). In Luke we read: All night he continued in prayer to God (Luke 6:12). Prayer should also be with gratitude, that is, with thanksgiving, for if we are ungrateful for the good things we have received, we do not deserve new blessings. And so Paul continues, with thanksgiving: Give thanks in all circumstances (1 Thessalonians 5:18). In Philippians we have, but in everything by prayer and supplication with thanksgiving (Philippians 4:6).

Next, Paul asks them to pray for him, saying, and pray for us also, because subjects should pray for their leaders. Their leaders watch over them, and the well-being of the leaders affects all their subjects: Pray for us, that the word of the Lord may speed on and triumph (2 Thessalonians 3:1). They should pray that God may open to us a door for the word, that is, the door of our mouth, through which the words from our heart pass. They should also pray that God give Paul the grace to preach his word in a fitting manner. This opening also points to something significant: And he opened his mouth and taught them (Matthew 5:2). So Paul adds, to declare the mystery of Christ: He utters mysteries in the Spirit (1 Corinthians 14:2). And I, Paul, need these things because I am suffering for the word of Christ. Therefore, you must pray that I can do so boldly: The gospel for which I am suffering and wearing fetters like a criminal (2 Timothy 2:9). You must pray that God may open, that is, unblock, a door for the word for us.

There are three obstacles which can block the word.

1. One is fear, and so Paul says, I am in prison.
2. The second is its depth, which can prevent it from being understood by the faithful; and so Paul says, that I may make it clear.
3. The third obstacle is that the manner or timing of its preaching may not be appropriate; and so Paul says, as I ought to speak. But I, brethren, could not address you as spiritual men, but as men of the flesh (1 Corinthians 3:1); Who then is the faithful and wise steward whom his master will set over his household, to give them their portion of food at the proper time? (Luke 12:42).

Then (verse 5), he shows how they should act toward outsiders: first, in their manner of life, and second, in what they say (verse 6).

Paul says, conduct yourselves wisely toward outsiders, that is, unbelievers. Do so wisely, with wisdom: For God loves nothing so much as the man who lives with wisdom . The reason for this is so that they may be making the most of the time. A person makes the most of his trouble when he forgoes what is owed to him in order to avoid trouble. Now, they were being troubled by these outsiders, so Paul wants them to make the most of this trouble by means of wisdom: Maintain good conduct among the Gentiles (1 Peter 2:12).

Paul also instructs them about their speech. First, it should be gracious, so he says, let your speech always be gracious; A gracious tongue multiplies courtesies . Second, it should be discreet, so he says, seasoned with salt. Salt signifies discretion, because just as salt makes food savory, so every inconsiderate action is bitter and irregular: Have salt in yourselves, and be at peace with one another (Mark 9:50). They should do these things so that you may know how you ought to answer every one. For the wise should be answered one way, and the foolish another: Answer not a fool according to his folly, lest you be like him yourself (Proverbs 26:4). As we read in 1 Peter, Always be prepared to make a defense to any one who calls you to account for the hope that is in you (1 Peter 3:15).

Next, Paul tells them about some other people: first, about those whom he is sending to them, and second, about those who are staying with him (verse 10).

Paul is sending them a representative, whom he now describes in three ways. First, regarding love, he says, a beloved brother, that is, through love, which makes a person more precious than gold: A man will be more precious than gold (Isaiah 13:12). Second, he is described by his faith, a faithful minister: It is required of stewards that they be found trustworthy (1 Corinthians 4:2). Third, by his humility, so Paul says, fellow servant—in the ministry, but a fellow servant in the Lord, because a leader should seek the honor of God and the good of those under his care. Why is Tychicus being sent? To learn the well-being of the faithful. Go now, see if it is well with your brothers, and with the flock; and report back to me (Genesis 37:14); See how your brothers fare, and bring some token from them (1 Samuel 17:18). He is also sent to encourage and comfort them: For I long to see you, that I may impart to you some spiritual gift to strengthen you, that is, that we may be mutually encouraged by each other’s faith (Romans 1:11). Our Lord, who was sent by the Father, also came for this purpose: to comfort all who mourn (Isaiah 61:2). Then he mentions his companion, and with him Onesimus. These two will tell you everything that has taken place here; they will report your activities to me for correction and will tell you of my activities to serve as an example for you.

Then when he says, Aristarchus my fellow prisoner greets you, he indicates how those who are remaining with the Apostle greet them. The text is clear. And Mark the cousin of Barnabas, concerning whom you have received instructions. We read in Acts that a certain person named John, who was also called Mark, had left Paul and Barnabas when they set out on one of their journeys; however, he later returned to them (Acts 15:37). Barnabas wanted to take him back, but Paul refused. As a result, Paul and Barnabas went their different ways. Later, Paul wrote to the Colossians that they were not to receive Mark. But now, since Mark had changed, he asks them to receive him. Thus, he writes, concerning whom you have received instructions, and now adds, if he comes to you, receive him. Alternatively, it could be understood this way: And Mark the cousin of Barnabas, concerning whom, that is, Barnabas, you have received instructions.

And Jesus who is called Justus; he was a holy man, and so was called “Justus” (the Just). These are the only men of the circumcision sent to preach the Good News of Christ: What then? Only that in every way, whether in pretense or in truth, Christ is proclaimed; and in that I rejoice (Philippians 1:18). Thus he mentions the Gentiles first, and then the Jews. Epaphras, who is one of yourselves, because he was from Asia Minor. Their wish for the Colossians is that you may be perfect and complete, lacking in nothing (James 1:4); that you may stand mature and fully assured in all the will of God, that is, in all things relating to the will of God. Then he mentions Luke, who, it seems, was not a Jew by birth, because he was from Antioch and was a physician. He singles him out because he had great authority in the Church on account of the Gospel he wrote while the Apostle was still alive. He also mentions Demas.

Next (verse 15), he mentions those whom the Colossians ought to greet: first, those from another church, and second, those in their own. We can see from what he says, see that you read also the letter from Laodicea, that Paul wrote other letters: the one to the Laodiceans mentioned here, and another to the Corinthians besides the first and second, because in 1 Corinthians he says: I wrote to you in my letter not to associate with immoral men (1 Corinthians 5:9). There are two reasons why they are not in the canon: either there was some doubt about their authority because they were possibly corrupted and had been destroyed in the churches, or because they contained nothing different from the others.

And say to Archippus. He was their leader, and Paul tells them to warn him: see that you fulfil the ministry which you have received in the Lord: Fulfil your ministry (2 Timothy 4:5). One is said to fulfill his ministry when he does that for which he received it. Still, it does not seem proper for those in a congregation to warn their own leader (Exodus 19:24). I answer that a member of the congregation is forbidden to rebuke him sharply or insult him, but he can warn him in a loving way, as Paul rebuked Peter (Galatians 2:11). But why did he not write to the leader? Because the leader exists for the Church, and not the Church for the leader.

I, Paul, write this greeting with my own hand. It was the Apostle’s practice to have someone else write the entire letter, and at the end he would write something in his own hand, as in 2 Thessalonians: I, Paul, write this greeting with my own hand (2 Thessalonians 3:17). He does the same here, so that they will not be deceived. He says, Remember my fetters, because he was in chains in Rome. As an example of suffering and patience, brothers, take the prophets who spoke in the name of the Lord (James 5:10); Remember your leaders, those who spoke to you the word of God; consider the outcome of their life, and imitate their faith (Hebrews 13:7). Then he wishes them well, concluding: Grace be with you. Grace and truth came through Jesus Christ (John 1:17), to Whom be praise and glory now and forever. Amen.