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Colossians 4:7-18
Two Departures
Paul has finished his teaching and exhortation of the assemblies in the Lycus valley. He now concludes his
letter.
[Colossians 4:7-18]
So Paul concludes his letter in a manner typical for him, sending the greetings of those who are currently
with him, and greeting those he knows - or knows of - in the assemblies. In addition, he introduces the
assemblies to an individual who will be delivering the letter to them, and he gives some final instructions.
There are actually two individuals who Paul is sending to the assemblies - who are they? Tychicus and
Onesimus. But only one of these individuals is being sent in the sense of being dispatched under the
authority of Paul - and thats Tychicus.
We have the sense that Tychicus was unknown to the assemblies in the Lycus valley - Pauls wording
suggests that he is introducing Tychicus to them. Notice how Paul describes him - in the Greek, its the
beloved brother - meaning he was notably so - a Christ One who was dearly loved, no doubt especially by
Paul.
We find Tychicus referred to in several of Pauls letters, but his first mention is by Luke in the book of Acts.
He is one of the chosen representatives from the Gentile assemblies who were to accompany Paul to
Jerusalem with the offering of alms for the impoverished Jewish brethren there.
Luke mentions Tychicus, pairing his name with that of Trophimus, and indicates they are both from the
Roman province of Asia (Acts 20:4). Later we learn that Trophimus is from Ephesus, in Asia (Acts 21:29),
making it likely that Tychicus is from there, as well.
Paul had spent three years in Ephesus, preaching the gospel; it is probable that during this time, the good
seed of the Word of God was planted in the heart of Tychicus. And that seed bore fruit. Tychicus grew in
the grace and knowledge of the Lord Jesus Christ, becoming fellow with Paul as the Lords bondservant;
serving out of love for the Master.
After the offering was brought to Jerusalem and Paul became a prisoner, Tychicus served the Lord as Pauls
messenger, delivering his letters to some of the assemblies. In addition to this letter, Tychicus was
entrusted with the personal letter to Philemon, which we will be looking at soon, as well as the letter that
was to be circulated among the assemblies in Asia - which we know of as Ephesians.
But Tychicus was more than just a messenger. We see here that Paul called him a minister - in this context,
implying that he was a minister of the Word of God.
The Christ One who was entrusted to bring a letter to an assembly had to be capable of expounding on its
meaning, to the brethren; to help them gain understanding of it in light of that assemblys particular
circumstances. The Holy Spirit had graced Tychicus with this capability.
And as the Spirit then enlightened each of the brethren to the truth, the words of that letter comforted their
hearts. Comfort here refers to being encouraged by the exhortation; strengthened by it. Tychicus
comforted their hearts with the truth, so that the brethren were strengthened, and further established in the
faith.

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Tychicus has been so graced by the Holy Spirit in the Word of God that Paul could even trust him with the
care of an assembly. We find evidence of this with the assembly in Crete, where Paul considered sending
Tychicus to replace Titus (Titus 3:12), and a few years later, with the assembly in Ephesus, where it appears
that Tychicus was to minister in Timothys place (2 Tim 4:12).
So Paul was sending a very reliable and capable minister of the Word to the assemblies in the Lycus valley,
to reinforce his message. In addition, Tychicus would relay to the assemblies there what was going on in
Rome, and see to it that an update reached Paul concerning these assemblies.
And Paul was sending someone along with Tychicus - Onesimus. Who is he? Paul says here that he is
one of you - Onesimus was originally from Colosse.
Now, if youve had a chance to read Philemon, you learned that Onesimus was a slave - Philemons slave.
Onesimus had run away, and Paul was sending him back, along with that little personal letter to Philemon,
in which Paul encourages Philemon to receive Onesimus.
Notice that Paul called Onesimus a faithful and beloved brother. Those were things that Paul had said of
Tychicus, who was so highly recommended by Paul to these assemblies. And Paul was making it clear that
Onesimus had participated in the work, in Rome - with Tychicus, he was to update the assemblies on the
developments, there.
In this way, Paul was encouraging particularly the Colossian believers to receive Onesimus back into their
fellowship - for he was a trustworthy fellow believer in the Lord Jesus. And this commendation by Paul
would no doubt have facilitated the reinstatement of Onesimus into Philemons good graces.
Paul continues his letter citing believers with him in Rome, who send their greetings.
v. 10-11 So Paul lists three believers - Aristarchus, Mark, and Jesus called Justus, who are with Paul in his
rented house, where Paul is a prisoner. Paul says of these believers that they are of the circumcision what does that mean? They are Jewish believers; and Paul notes, they are the only ones.
Now, Paul doesnt mean that these are the only Jewish believers in Rome; nor the only ones who have
come to see him, or learn from him. But they are the only ones currently with him that are involved in the
work to bring sons into Gods kingdom - involved in the work of the gospel, with Paul.
And Paul finds that notable; why would that be? Because even thought the gospel came to the Jew first,
and then to the Gentile (Rm 1:16), by this time the Gentiles far outnumbered the Jews in the church, both in
Rome and elsewhere.
Paul himself had personally shared the gospel with the Jews in Rome - when he had first arrived, and they
had come to see him. Some were persuaded by what he said; but most disbelieved, and they had a great
dispute among themselves (Acts 28:17-29).
Paul carried great sorrow and continual grief in his heart for his countrymen (Rm 9:2-3); but those Jews
who did believe, such as these three men, were a strong comfort to him. The word for comfort here means
soothing. These men were like a salve on Pauls grieving heart.
There is no other mention in Scripture of a Jesus called Justus - Jesus being a common name in that day.
Although the rest of Scripture is silent, Paul commends this believer, who was steadfastly laboring
alongside of him during his house arrest, for the furtherance of the gospel.

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The other two men are mentioned predominantly in the book of Acts. Aristarchus was a Thessalonian Jew
who became a believer, likely after hearing the good news from the lips of Paul. He began to accompany
Paul on his missionary journeys, and was involved in the ministry to the extent of even being seized by a
mob in the riot that was generated in Ephesus, based on Pauls teaching (Acts 19:29).
But this didnt dissuade Aristarchus from the ministry, and he continued to accompany Paul. Aristarchus
was chosen as the representative from Thessalonica to bear the alms offering with Paul to Jerusalem (Acts
20:4).
After Paul was beaten and imprisoned for two years in Caesarea, we find Aristarchus is still his traveling
companion, as he accompanied Paul the prisoner by ship - and then shipwreck - all the way to Rome (Acts
27:2).
Here Paul calls Aristarchus his fellow prisoner - usually a term that Paul reserves for those who, like him,
have been literally imprisoned for their faith - but perhaps in this case, an endearing reference to the
willingness of Aristarchus to remain with Paul, even in prison, in order to minister with him.
Finally, we have Mark, whom Paul notes is the cousin of Barnabas. Barnabas was a Hellenist Jew from
Cyprus. Luke informs us that he was a Levite (Acts 4:36) - the tribe of the priesthood - perhaps to reflect
that he had a religious heritage. But Barnabas became a follower of the Lord Jesus Christ, and an integral
part of the church in Jerusalem from the very beginning.
Barnabas was actually his nickname; the name means Son of Encouragement. It was Barnabas who, so
long ago, first believed that Paul, who had left Jerusalem as the chief persecutor of the church, was
returning as its newest member - and he encouraged the apostles in Jerusalem to receive Paul.
Turn to Acts chapter 13. Mark was a young cousin of Barnabas. Luke informs us that Mark was actually
his surname, or nickname; his given name was John, so to avoid confusion, we will call him John Mark.
Luke mentions that John Mark was the son of a woman named Mary. This Mary was a Jewish believer of
some means, in whose house a church regularly met in Jerusalem, which was frequented by the apostle
Peter (Acts 12:12-14).
John Mark himself appears to have come to the faith through Peter (1 Pet 5:13). As Barnabas was a relative
of the family, and he was in Jerusalem during that early period of the church, it is likely that Barnabas and
his young cousin John Mark developed a strong bond.
Later, the leadership in Jerusalem sent Barnabas to Syrian Antioch, to build up the many new believers
there, both Jew and Gentile, in the faith. As the work continued to grow, Barnabas sought out Paul, to help
him (Acts 11:25). And when Barnabas and Paul had occasion to go up to Jerusalem (Acts 11:30), they
brought John Mark back to Syrian Antioch to assist in the ministry.
Now, the Lord had appointed Paul as His apostle to the Gentiles. Finally the time came when the Holy
Spirit commissioned Paul and Barnabas to go on their first missionary journey, which would take them into
purely Gentile territory. And the men chose John Mark to accompany them, as their assistant.
The mission began on the island of Cyprus, where there was still a strong Jewish influence - many Hellenist
Jews lived there. But it was when they left Cyprus that the incident occurred.

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[Acts 13:13] Paphos is on Cyprus, in the Mediterranean. Perga is in the Roman province of Pamphylia. It
is 2-3 days by ship from Cyprus to the northwest, inland from the coast of Asia Minor, modern day Turkey.
In that day, it was purely Gentile territory, complete with a temple of the goddess Artemis, who was
regarded as the queen of Perga.
This was part of Pauls appointed mission field, but to young John Mark, who was raised a religious Jew in
Jerusalem, and who as a believer became part of a Jewish assembly there, it would have seemed very, very
foreign - and to his Jewish sensibilities, unclean. So we read that John Mark departed from Paul and
Barnabas, and returned, not to Syrian Antioch, but to Jerusalem - and his clean life, among Jewish
believers.
That this was not an amicable departure, but an abandonment of the mission is made clear by a later
incident. Turn to Acts chapter 15.
Two years had elapsed. Paul and Barnabas had completed their first missionary journey, and had returned
to their work with the church in Syrian Antioch. Then it was pressed on Pauls heart to revisit the
assemblies that they had founded on their first missionary journey through Pamphylia and Galatia, and to
strengthen the brethren there.
[Acts 15:36-41]
v. 36-37 It would seem that John Mark had ventured back to Syrian Antioch to once again join in the work
there. When Paul suggested returning to their former mission field, Barnabas saw in it the opportunity for
John Mark to redeem himself, and motivated by his natural affection for his cousin, he resolved to take
John Mark with them.
v. 38 Paul had a different perspective. This word for departed in this case reflects the idea of a desertion.
John Mark had deserted the mission field, leaving the others when he was most needed - just as they were
to begin their work in fully Gentile territory. He had proven himself undependable, which no doubt had
impeded the work.
Paul was responsible to the Lord, for that work. In the battle for the souls of men, natural affections are a
weakness that the enemy can and will exploit. Because of Pauls love for the Lord, he recognized that they
could not risk taking John Mark back to the exact same mission field upon which he had failed before.
John Mark must prove himself elsewhere.
v. 39-41 This was a big blow-up between Paul and Barnabas, and it caused them to part company - another
casualty of John-Marks failure. Notice that it was Paul who was commended by the brethren, and only the
results of his work with Silas is recorded by Luke. Nothing is said about Barnabas and John Mark, except
that they returned to Cyprus - the homeland of Barnabas, with its Jewish enclave - just short of purely
Gentile territory.
But perhaps at least Barnabas, as the Son of Encouragement, was able to encourage his young cousin there
- for over time, it is evident that John Mark did prove himself, in the ministry.
As Paul is writing this letter to the Colossians, 12-14 years has elapsed since John Mark disgraced himself
by deserting the mission team. And here we see Paul commending him, as one who has proved to be a
comfort to him.

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John Mark had initially failed to endure what was for him a fiery trial. And then there came the disgrace,
due to the failure - one which undoubtedly blew up into a widely publicized disgrace within the church, due
to the sharp contention between Barnabas and Paul - and their parting - which turned out to be only
temporary.
But we can see that John Mark endured the suffering of that disgrace, and so the suffering served him; it
burned the dross of his will for himself right out of him - refining his character, so that he was now useful to
the Lord, in the work - whatever and wherever that work was.
John Mark is one and the same with Mark, the writer of the second gospel. The one who had initially
failed in service wrote of Jesus from the perspective as the Servant of Jehovah, who never failed to do the
Fathers will - even unto the death of the cross.
[Return to Colossians]
Back in verse 10, we note a parenthetical statement to the church in Colosse, about Mark. Apparently there
were some separate instructions of Pauls, most likely verbal, which Tychicus had relayed to them. These
concerned giving Mark a warm welcome if he came to Colosse - or the other assemblies in the Lycus
valley. What could that be about, and why would Paul not have simply included it in the letter?
The fact that Paul mentioned Mark to be the cousin of Barnabas means that the assemblies in the Lycus
valley had at least heard of Barnabas; they knew who he was - just as they knew who Paul was. In fact, it
was Paul and Barnabas who had founded the assemblies in Galatia, which were in the same region as the
assemblies in the Lycus valley - the region of Phrygia, just to the east of these assemblies.
The Galatian assemblies would undoubtedly have learned from Paul why Barnabas didnt return with him.
Its reasonable to assume that the Lycus valley assemblies were also familiar with the parting of company
between the two great missionaries - and that Mark was the reason for that parting.
So it is most likely that Paul sent word concerning the restoration of Mark - a commendation of him - and
that he did so, separate from this letter - because Love covers. It would seem that Paul had long ago
forgiven Mark, and he wanted to be sure of Marks reception, wherever he went.
We know that Mark did later minister somewhere in Asia, at least in the vicinity of Ephesus (2 Tim 4:11).
He may at some time have visited these assemblies as well. Mark had persevered, and his faith was
victorious in the end.
Paul continues with those who send greetings from Rome.
v. 12-14 Having sent greetings from three Jewish brethren, Paul now does so from three Gentiles with him
- one of whom the believers in the Lycus valley know. Epaphras was from Colosse - Paul says, he is one
of you. The believers in the Lycus valley know Epaphras well, as their teacher - he might have even been
the one who brought them the gospel in the first place - from Ephesus, where Paul had ministered.
At the beginning of this letter, Paul had commended Epaphras as a dear fellow servant, a faithful minister
of Christ to the assemblies there. And Paul is reiterating that, here - like Paul, Epaphras is a bondservant of
the Lord Jesus Christ, who diligently taught the truth of Him to those assemblies.

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In verse 13, the oldest manuscripts do not have the word zeal, but concern. Epaphras had faithfully taught
the truth, but many in the assemblies had been swept up in the false wind of doctrine. It was his great
concern for them that had brought him 900 miles to Rome - and to Paul.
Paul reminded his listeners that while Epaphras was away from them, he was constantly interceding on
their behalf with the Lord. The way that Paul described his praying indicates striving in a conflict.
Epaphras was contending for them in prayer, that they may have the victory; that they may persevere in the
faith, so that they may stand perfect and complete in Gods will for them, as His sons.
This mirrors what we saw Paul had been praying for them, at the beginning of the letter (Col 1:9-12). Paul
had prayed that they would understand Gods will, and that they walk worthy of the Lord, fully pleasing to
Him - walk in the spirit of the Life that Christ has given them.
Both are praying for their sanctification - that they would be set apart from the world, from all the desires
of the flesh for themselves, from having their own will - and that they would be set apart to God and His
will - to be the sons that they are.
Paul prays that they may walk - live a sanctified life; Epaphras prays that they may stand - looking to the
end, complete in their sanctification - holy as God is holy.
Paul then sends the greetings of Luke. He was a Gentile believer who joined Paul on his second missionary
journey, just before the mission crossed over into Macedonia, in Europe.
Luke was more than just a traveling companion. After believers were established in Philippi, Paul left Luke
there to strengthen the new assembly (Acts 17:1, they - not we - came to Thessalonica; Luke is no
longer part of the company). He rejoined the mission several years later, when Paul returned to Philippi at
the close of his third missionary journey (Acts 20:3-6).
Luke remained in the company of Paul during his imprisonment in Caesarea, the current house arrest in
Rome, and was at one time the only one with him during his final confinement in a Roman prison.
As a doctor, Luke was a trained observer, and had a unique, analytical mind, which is evident in the gospel
account he wrote, as well as the book of Acts. His gospel presents Jesus from the perspective of the perfect
Man.
Finally, we come to the last man whose greetings Paul forwards - Demas. And what does Paul say about
Demas? Nothing - nothing at all.
Seven believers were mentioned to be with Paul before he lastly names Demas - the two letter carriers, the
three Jewish brethren, and two Gentile brethren. Every one of them had some kind of commendation from
Paul - except Demas.
Notably, the name of Demas stands unqualified. There is no mention of him being a brother, a minister, a
servant, a fellow prisoner, a comfort, a bondservant. Demas is included in Pauls mention of his fellow
laborers in Rome in his letter to Philemon, but he is just part of a list, there; nothing personal is said of any
of them (Philemon 24).
So we might take it that this was simply an oversight by Paul in this letter to the Colossians, were it not for
the last letter that Paul wrote - from a Roman prison.

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Turn to Second Timothy chapter 4. This was the second time Paul has been taken a prisoner by the Roman
government. This was after Nero began his general persecution of the followers of Christ. This time, Paul
was not under house arrest, but was in a dire Roman prison. And he recognized that the time of his
departure from this earth was at hand (2 Tim 4:6).
Paul was giving Timothy some final counsel concerning the work, as well as encouragement in the face of
the severe persecution. As he concludes his letter, he exhorts Timothy to persevere.
[Second Timothy 4:5-11]
v. 5-6 A drink offering was often poured on a sacrificed animal, in the offerings. It symbolized the pouring
out of the life. Paul has the sense that his imprisonment will end, not in release, but in death.
v. 7-8 Paul is saying that he has persevered. Like a runner in a race, he knows he will therefore be
rewarded by the righteous Judge, the Lord, with the prize.
For those who have kept the faith, what is that prize, which Paul describes as a crown of righteousness?
What is the crowning blessing, to the believer? A body of glory - thats the reward for having become the
righteousness of God, in Christ; thats the crown of life; the crown of sanctification, which the Lord will
give to each one who has believed into Him when He returns for His church.
The church are the ones whom Paul describes as having loved His appearing. They have been delivered
from this present evil age (Gal 1:4), and they are patiently enduring, like Paul, until Jesus returns for them
(1 Th 1:10).
Now Paul gives Timothy some final instructions.
v. 9-11 Demas has forsaken me. The word that Paul chooses here is a stronger term than that which was
used of Marks departure. Demas did not just depart from Paul; he decisively abandoned him.
Now, Timothy knew Demas also; Timothy was present along with Demas when Paul wrote his earlier
prison letters (Col 1:1). So Paul gives a very short explanation for the desertion of Demas, that he knew
Timothy would comprehend - because Love covers. Paul simply wrote: Demas loved this present world.
This is the same word for love as in the previous verse - agapao - here meaning to find ones joy in
something. Paul clearly intends it as a contrast, to what he said before.
Whereas believers wait in joyful hope for the return of their Lord, Demas instead found his joy in this
present world - the Greek means this present age; this present evil age.
What is Paul saying? That Demas - about whom Paul perhaps had doubts already, when he wrote to the
Colossians - Demas had finally made it clear where his allegiance lay. Demas had joined himself to the
followers of Christ, for a time - but he had never joined himself to Christ.
Demas was not a believer, and as the tide of popular opinion turned against the followers of Christ in the
persecution, Demas abandoned the cause of Christ; it was never really his cause. Demas departed for
Thessalonica - which, as a free city ruled by its own citizenry, may have provided a safer haven for those
who might be associated with Christ - and a place where Demas could recreate himself.

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Paul then cites others who have left him, but for the purpose of ministry. Only Luke was able to stay with
Paul at this time.
Paul then requests that Timothy bring Mark with him - who had proven himself to be useful to Paul, in the
work. This is John Mark - the same person who had also, at one time, abandoned Paul.
What was the difference between Mark and Demas? Hadnt both of them failed Paul? Hadnt both
deserted him? Yes. But this was not the essential issue.
Mark had deserted the mission field, but despite his failure, he had persevered in the faith, which
strengthened him as a believer, and made him genuinely useful for ministry. Demas had for a time
participated in the ministry, but all the while, he loved this present world.
Demas had no faith to persevere in. He had never really believed into Christ. The good seed of the Word
of God had fallen on the stony heart of Demas, where it immediately sprang up, in a profession of faith.
But it endured only for a while, and when persecution arose, his profession of faith withered away, in
unbelief - for the Incorruptible Seed, Christ, had never really taken root in his heart (Mt 13:5-6, 20-21).
The essential issue is faith in Christ. Trials and tribulations subject faith to the fire, putting it to the test, to
prove whether it is genuine or not.
The Lord already knows those who are His; so the trying of faith is for who? For us. Those who genuinely
believe in the Lord will persevere through trial - to receive the crown of righteousness.
[Return to Colossians 4]
Paul then continues with greetings to those in the assemblies who he knows of - probably from Epaphras.
v. 15 The oldest manuscripts have Nympha, a feminine name, and her house. This was likely a
wealthy believer who opened up her large home as the meeting place of the believers in Laodicea - similar
to Lydia, in Philippi (Acts 16).
v. 16 It would appear that Paul sent a separate letter to the assembly in Laodicea, which has not been
retained. We can see from this that letters were often meant to be circulated for instruction to the
assemblies.
v. 17 We will learn more about Archippus when we study Philemon. There Paul calls Archippus his
fellow soldier (Philemon 2), which would suggest that the ministry Paul is referring to here is teaching
the Word. By putting his exhortation of Archippus in the letter, Paul was not only encouraging Archippus
to fulfill his ministry, but using his apostolic authority to esteem him, in the hearts of the other believers.
v. 18 Paul dictated his letters, and then signed them so that the assemblies would recognize them as
authentic.
Paul wants the assemblies to remember his chains, because it is for the sake of bringing the gospel to the
Gentiles - including them - that he is bound. That came at a great cost to Paul - the cost of his freedom but he considered it to be well worth it - that he might deliver such a precious message - that they might be
free.

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Now the assemblies in the Lycus valley are left to decide - is that message really precious to them? Have
they truly believed into Christ?
Will they emerge from this trial of their faith, established in the faith - their faith refined, made strong?
Will they walk in the spirit of Life, in sanctification? If their faith is genuine, they will live by it, and then
they too will receive a crown of righteousness.
This ends the study of Colossians.