Outsiders and Coworkers
How should our private faith change the way we speak to people who don't share it?
Colossians 4:2-18
Read the whole passage before anything else. Everything below exists to help you understand what you just read.
2Continue steadfastly in prayer, watching in it with thanksgiving,
3praying together for us also, that God may open to us a door for the word, to speak the mystery of Christ, for which I am also in bonds,
4that I may reveal it as I ought to speak.
5Walk in wisdom toward those who are outside, redeeming the time.
6Let your speech always be with grace, seasoned with salt, that you may know how you ought to answer each one.
7All my affairs will be made known to you by Tychicus, the beloved brother, faithful servant, and fellow bondservant in the Lord.
8I am sending him to you for this very purpose, that he may know your circumstances and comfort your hearts,
9together with Onesimus, the faithful and beloved brother, who is one of you. They will make known to you everything that is going on here.
10Aristarchus, my fellow prisoner, greets you, and Mark the cousin of Barnabas (concerning whom you received instructions, “if he comes to you, receive him”),
11and Jesus who is called Justus. These are my only fellow workers for God’s Kingdom who are of the circumcision, men who have been a comfort to me.
12Epaphras, who is one of you, a servant of Christ, salutes you, always striving for you in his prayers, that you may stand perfect and complete in all the will of God.
13For I testify about him that he has great zeal for you, and for those in Laodicea, and for those in Hierapolis.
14Luke the beloved physician and Demas greet you.
15Greet the brothers who are in Laodicea, with Nymphas and the assembly that is in his house.
16When this letter has been read among you, cause it to be read also in the assembly of the Laodiceans, and that you also read the letter from Laodicea.
17Tell Archippus, “Take heed to the ministry which you have received in the Lord, that you fulfill it.”
18I, Paul, write this greeting with my own hand. Remember my chains. Grace be with you. Amen.
What just happened?
Imagine Paul, chained in a Roman prison cell, perhaps in Ephesus or Rome itself, dictating this final section of his letter. He’s not in solitary confinement; he has visitors, scribes, and messengers. This isn't a modern email; it's a laboriously written document, carried by hand over hundreds of miles by trusted individuals. The letter is for the Christian community in Colossae, a relatively small but strategically located city in the Lycus Valley of Asia Minor, modern-day Turkey. It was part of a triad of cities including Laodicea and Hierapolis, all interconnected by trade routes and shared social structures. Paul likely hadn't visited Colossae himself, but the church there was founded by Epaphras, one of his converts.
The letter's main body has addressed a particular theological challenge brewing in Colossae – a blend of Jewish legalism, local pagan mysticism, and early Christian ideas that Paul views as undermining the sufficiency of Christ. Now, in chapter 4, Paul is wrapping things up. He shifts from deep theological arguments to practical instructions for everyday life and community. This isn't just a casual postscript; it's a careful set of charges, a reminder of the mission, and a series of personal greetings that reinforce the interconnectedness of these early Christian communities across the Roman Empire. These personal notes were crucial for establishing credibility and maintaining relationships across vast distances.
This passage functions much like the 'P.S.' section of an old-fashioned letter, but it carries significant weight. Paul is giving final marching orders for how believers should conduct themselves in a world that largely doesn't share their beliefs. He's also introducing and vouching for his messengers, Tychicus and Onesimus, effectively giving them a letter of recommendation. And he’s doing some serious networking, sending greetings from his own team to the Colossians, and asking them to pass on greetings to other churches and individuals. This network of personal relationships was the backbone of the early Christian movement, long before organized denominations or large-scale institutions existed. It shows how deeply personal faith was, tied to real people, real places, and real risks.
Pray Like Your Life Depends On It
Paul begins this final section with a call to "continue steadfastly in prayer, watching in it with thanksgiving." The word for "steadfastly" (Greek: *proskartereō*) carries the sense of perseverance, devoting oneself to something, or continually giving attention to it. It's not a casual, 'when-you-feel-like-it' kind of prayer, but an ongoing, committed practice. He then adds "watching in it with thanksgiving," which means to stay alert, observant, and maintain an attitude of gratitude even amid difficulties. This isn't just about asking for things; it’s about a mindful, grateful engagement with God that forms a baseline for everything else.
He immediately makes this personal, asking the Colossians to "pray together for us also." This isn't a generic request; Paul has a specific need: "that God may open to us a door for the word, to speak the mystery of Christ, for which I am also in bonds." Paul isn't asking for release from prison, or even for an end to his suffering. His deepest desire, even while chained, is for an opportunity to clearly and effectively share the message of Jesus. He calls it "the mystery of Christ," referring to God's previously hidden plan, now revealed, to bring salvation to all people, Jew and Gentile alike. His prayer isn't for comfort, but for clarity and courage to fulfill his mission, even in chains.
Talking to Outsiders
Paul pivots to how the Colossians should interact with those who don't share their faith – "those who are outside." This phrase is a common way in ancient literature, both Jewish and early Christian, to refer to non-believers or those not part of the community. His instruction is clear: "Walk in wisdom toward those who are outside, redeeming the time." To "walk in wisdom" means to conduct oneself thoughtfully and strategically, understanding the context and the people you're engaging with. The phrase "redeeming the time" (Greek: *exagorazō ton kairon*) literally means to "buy up the opportunity" or "make the most of every opportune moment." It implies recognizing and seizing opportunities for meaningful interaction, rather than letting them slip away or be wasted on trivialities.
He then gets even more specific about *how* they should speak: "Let your speech always be with grace, seasoned with salt, that you may know how you ought to answer each one." "With grace" (Greek: *chariti*) implies kindness, pleasantness, and attractiveness. It’s not about being harsh or abrasive. "Seasoned with salt" is a rich metaphor. Salt was a preservative, suggesting speech that endures, that is not rotten or corrupt. It also adds flavor and interest, making conversation engaging and memorable. It can refer to wit, discernment, or even a purifying effect. The goal isn't just to be nice, but to be effective: "that you may know how you ought to answer each one." This isn't about having canned answers, but about tailored, thoughtful responses that genuinely engage the individual and their specific questions or concerns.
The Team Around Paul
Paul then introduces his messengers and the broader team working with him. Tychicus is described as a "beloved brother, faithful servant, and fellow bondservant in the Lord." He's not just a courier; he's a trusted colleague. Paul is sending him "for this very purpose, that he may know your circumstances and comfort your hearts." This shows Paul's deep care for the Colossians, sending someone to personally assess their situation and provide encouragement, beyond just delivering a letter. He’s not just a distant leader; he’s actively concerned with their well-being.
Tychicus is accompanied by Onesimus, whom Paul calls "the faithful and beloved brother, who is one of you." This is a fascinating and crucial detail. Onesimus was a runaway slave from Colossae, belonging to Philemon, a member of the Colossian church. Paul is subtly but powerfully signaling that Onesimus is returning not as a recaptured slave, but as a respected fellow believer. This subverts the social norms of the time and reinforces the radical equality found within the Christian community. Paul's greetings then extend to others: Aristarchus, a "fellow prisoner"; Mark, the cousin of Barnabas (a figure who previously had a falling out with Paul, showing reconciliation); Jesus who is called Justus; Epaphras, who is "one of you" and intensely praying for them; and finally, "Luke the beloved physician and Demas." This isn't just a list; it's a snapshot of a diverse, multinational, and deeply committed team, unified by their shared mission.
Final Instructions and Personal Touch
Paul continues with specific greetings and instructions for the broader network of churches. He asks them to "Greet the brothers who are in Laodicea, with Nymphas and the assembly that is in his house." This highlights that early churches often met in private homes, making a single household a crucial hub for the community. The instruction to exchange letters – "When this letter has been read among you, cause it to be read also in the assembly of the Laodiceans, and that you also read the letter from Laodicea" – reveals the dynamic nature of communication between these early Christian communities. Letters weren't just for a single church; they were circulated, shared, and valued as significant teaching documents. The "letter from Laodicea" is a mystery, as we don't have it today, sparking centuries of speculation about its contents.
Paul then gives a personal message to Archippus: "Take heed to the ministry which you have received in the Lord, that you fulfill it." This is a direct, sharp charge, implying Archippus may have been neglecting or struggling with his responsibilities. It’s a reminder that spiritual leadership is a serious task. Finally, Paul adds a deeply personal touch: "I, Paul, write this greeting with my own hand." This was not common in antiquity; scribes typically penned the entire letter. Paul's handwritten note authenticated the letter and added a personal signature, especially poignant given his circumstances: "Remember my chains." He doesn't ask for pity, but for solidarity and a recognition of the cost of his mission. His closing, "Grace be with you. Amen," is a typical, yet powerful, benediction.
What are we supposed to see?
This passage shows Jesus primarily through the radical way his followers are called to live and interact with the world. Paul's instructions to "walk in wisdom" and speak "with grace, seasoned with salt" are not mere etiquette; they are a direct reflection of Jesus' own approach to those outside his immediate circle. Jesus consistently engaged with tax collectors, Samaritans, and Gentiles, often surprising his disciples with his inclusive and compassionate interactions. The way Paul advocates for Onesimus, a runaway slave, as a "beloved brother" who is "one of you," powerfully embodies Jesus' teaching that in his kingdom, social hierarchies are overturned, and all are equal in dignity and worth. The early church, as envisioned by Paul, was to be a counter-cultural community that demonstrated the transformative power of Jesus' message through its internal relationships and its outward posture.
The passage also shows God as one who actively works through human relationships and communication, even in challenging circumstances. Paul's prayer request for an "open door for the word" demonstrates his belief that God orchestrates opportunities for his message to be shared. The detailed network of co-workers—Tychicus, Onesimus, Aristarchus, Mark, Luke, Demas, Epaphras—underscores that God's mission is carried out through a diverse and interconnected community, not just isolated individuals. God's concern isn't just for abstract theological truths but for the practical well-being and encouragement of his people, as evidenced by Tychicus's mission to "comfort your hearts." This is a God who cares about individual communities, personal struggles, and the faithful efforts of his people to live out their convictions publicly.
- 1WHAT HE VALUES
God deeply values genuine, persistent prayer, especially prayer for open doors to share the message of Christ. He values wisdom, grace, and intentionality in how his followers engage with those who don't share their faith, aiming for effective and respectful communication.
- 2IDENTITY
Followers of Christ are identified as a distinct community ("those inside") called to live differently, but not in isolation, from "those outside." They are also part of a larger, interconnected network of believers, bound by shared faith and mutual support, transcending social status and geographical distance.
- 3WHAT HE VALUES
God values diverse teamwork and mutual encouragement among his people, even across social barriers like slavery (Onesimus) or past conflicts (Mark). He also values fidelity and earnestness in ministry, calling leaders like Archippus to fulfill their responsibilities fully.
Where this sits in the whole Bible
Colossians 4:3 → Acts 14:27
Paul's prayer for an 'open door for the word' echoes the language used in Acts 14:27, where Paul and Barnabas reported how God had 'opened a door of faith to the Gentiles.' This shows a consistent theme in Paul's ministry: seeking divine opportunities to spread the Gospel, especially to those previously considered outsiders.
Colossians 4:5 → Ephesians 5:15-16
The phrase "redeeming the time" also appears in Ephesians 5:15-16, where Paul urges believers to "look carefully how you walk, not as unwise but as wise, redeeming the time, because the days are evil." This shared instruction underscores a broader principle in Paul's teaching: an urgent and intentional approach to living in light of the Christian faith, particularly in a world hostile to it.
Colossians 4:6 → 1 Peter 3:15
Paul's advice for speech to be "seasoned with salt, that you may know how you ought to answer each one" is similar to Peter's counsel to "always be prepared to give an answer to everyone who asks you to give the reason for the hope that you have. But do this with gentleness and respect." Both emphasize thoughtful, respectful, and prepared communication with non-believers.
The instruction to "redeem the time" isn't about productivity for its own sake, but about intentionally seizing every available opportunity to wisely and gracefully engage the world around us with the message and values of Christ, recognizing the fleeting nature of life and open doors.
Don't rush past this
One of the hardest things in this passage, for many, is the direct challenge to how we talk to people who hold different beliefs. Paul isn't suggesting we avoid conversations or only engage within safe, like-minded circles. Instead, he explicitly calls for us to "walk in wisdom toward those who are outside" and for our speech to be "always with grace, seasoned with salt." This goes against the common temptation to either retreat into echo chambers or to engage in aggressive, argumentative, or even dismissive rhetoric when faced with differing viewpoints. It's uncomfortable because it demands a high level of self-control, thoughtful preparation, and a genuine, non-condescending approach in exchanges that can often feel charged or difficult, especially in today's polarized world.
Another challenging aspect is the subtle yet profound implications for social hierarchies. The inclusion of Onesimus, a runaway slave, being sent back not as property but as a "faithful and beloved brother" and "one of you," is truly radical. This isn't just about good manners; it implies a revolutionary equality within the Christian community that would have been deeply disruptive to the Roman social order, which was built on rigid class distinctions and slavery. Paul doesn't explicitly tell Philemon to free Onesimus here (though he does in the letter to Philemon), but he frames Onesimus's return in a way that unequivocally asserts his equal standing and dignity in Christ. For many, this kind of radical, equality-driven social restructuring is not just uncomfortable, but actively threatening to established power dynamics, both historically and in contemporary society.
Turn it inward
Three questions from this passage. Answer them or just sit with them — nothing here is required to finish the lesson.
Gracious God, thank you for the privilege of prayer and the opportunity to share the good news of Jesus. Open our eyes to see the 'doors' you are opening around us. Give us wisdom and courage to walk through them, speaking with grace and truth, that our words may be seasoned and compelling. Help us to be faithful, like Paul and his team, in representing Christ to a world that desperately needs to know him. Amen.
This week, identify one person in your life who doesn't share your faith but with whom you have regular interaction. Make a conscious effort to 'redeem the time' by engaging them with 'grace, seasoned with salt.' This could mean genuinely listening, asking thoughtful questions, or offering a kind word when an opportunity arises, without forcing a religious agenda. The goal is connection, not conversion, in this initial step.
History, language, objections and sources. None of it is needed to understand the passage.
Why would Paul tell the Colossians to read 'the letter from Laodicea' if that letter isn't included in the Bible and is now lost? Doesn't that suggest there are other inspired writings we're missing?
This is a genuine puzzle for historians and theologians. There's no consensus on what this "letter from Laodicea" was. Some scholars speculate it might have been an existing letter from Paul to Laodicea that has been lost, a letter from Laodicea to Paul that circulated, or even a copy of Paul's letter to the Ephesians, which some manuscripts indicate was intended for circulation among several churches including Laodicea. The fact that it's lost doesn't necessarily mean we're missing 'inspired' scripture. Early Christian communities exchanged many letters and documents, only a fraction of which were eventually recognized as canonical (authoritative and included in the Bible). The criteria for canonization were complex, involving widespread acceptance, apostolic origin, and consistency with orthodox teaching. The existence of a lost letter simply reminds us that the New Testament comprises a selection of early Christian writings, not every single document ever penned.
Paul is in chains, yet he's still dictating letters and managing a team. Is he truly suffering if he has so much support and is so productive? Doesn't it undermine his claims of hardship?
Paul's imprisonment, whether in Ephesus or Rome, was not necessarily solitary confinement as we understand it today. Roman 'custodia militaris' (military custody) often allowed prisoners to rent housing, receive visitors, and continue work, albeit under guard and restricted movement. This would explain his ability to host a team, receive messengers, and dictate letters. However, being 'in chains' and imprisoned was still a severe hardship. It meant loss of freedom, constant surveillance, uncertainty about his future, physical discomfort, and the constant threat of execution. The 'chains' were a tangible reality. His continued productivity and support network don't negate his suffering; rather, they highlight his remarkable resilience and commitment to his mission despite profound limitations. His mention of 'my chains' in 4:18 is a sober reminder of his difficult circumstances, not a plea for pity, but a mark of his unwavering dedication.
Paul tells Archippus to 'take heed to the ministry which you have received in the Lord, that you fulfill it.' Is this a public rebuke of someone who's failing, or just a general encouragement?
The exact nature of Archippus's 'ministry' and why Paul felt the need to give this direct instruction is unknown. It could be a general encouragement to a younger leader to take his responsibilities seriously, or it could be a subtle, gentle rebuke for someone who was perhaps flagging or neglecting his duties. The fact that it's included in a public letter suggests it wasn't a private matter. However, the tone isn't overtly harsh. Paul often gave pointed instructions to individuals within communities. Given that the letter is meant to be read publicly, it serves both as a personal charge to Archippus and as a general reminder to the whole community about the seriousness of leadership and the need for diligence in one's calling. It's a testament to Paul's pastoral care that he would address specific individuals, even with a word of challenge, within his broader correspondence.
The 'Letter from Laodicea'
The mystery of the 'letter from Laodicea' (Colossians 4:16) has intrigued scholars for centuries. One prominent theory, first suggested by some Church Fathers, is that it refers to Paul's letter to the Ephesians. This idea stems from textual variants in some early manuscripts of Ephesians, where the phrase "in Ephesus" (Ephesians 1:1) is omitted, suggesting it was a circular letter intended for multiple churches in Asia Minor, Laodicea included. If this is the case, Paul is simply asking the Colossians to read a copy of Ephesians, which they would have received from Laodicea.
Another possibility is that it was a genuinely lost letter from Paul to the Laodiceans, or even a letter written *by* the Laodicean church *to* Paul, which Paul found important enough for the Colossians to read. There's also the intriguing, but universally rejected, 'Letter to the Laodiceans' found in some Latin manuscripts of the New Testament. This letter is a pastiche of Pauline phrases and teachings, clearly a later forgery, and is not considered authentic or canonical. The most accepted scholarly views lean towards either a lost Pauline letter or the letter to the Ephesians.
Onesimus and the Social Revolutionary Implications
The story of Onesimus (Colossians 4:9, and the entire book of Philemon) provides a rare glimpse into the practical implications of Christianity on the deeply entrenched social institution of slavery in the Roman Empire. Roman law gave slave owners absolute power over their slaves, including the right to inflict severe punishment or even death for running away. Paul's approach to Onesimus's return is revolutionary. He does not explicitly call for the abolition of slavery here or in Philemon, but he subtly undermines its foundational principles by asserting Onesimus's new identity in Christ as a 'faithful and beloved brother.'
By sending Onesimus back with Tychicus and instructing the Colossians (and Philemon) to receive him in this new light, Paul was challenging Philemon to treat Onesimus not as property, but as an equal in the Christian family. This was a radical redefinition of social relations within the early church, demonstrating that the gospel's impact was not confined to spiritual beliefs but extended to transforming human relationships and social structures, beginning with the individual's new identity in Christ.