November
November 1
Chapter 4, Verse 6, con’t, “Let your speech always be gracious, seasoned with salt, so that you may know how you ought to answer each person.”
ἅλατι ἠρτυμένος, halati ērtymenos, “with salt having been seasoned.” ἅλας, halas, is the regular word for natural salt that is used to purify, clean, prevent spoilage, and give foods the taste that most people enjoy. Figuratively, it is used of God preserving and seasoning believers as they grow in grace. ἀρτύω, artuo, means to make ready, to season, as in preparing a meal with proper seasoning so that the taste will be pleasant. The idea here is to be careful with our words so that they are well received. In the present context, it seems Paul is directing this instruction toward those who are not believers. At least that is the immediate application, but not the only one. Christians must always be careful to try and understand their audience; i.e., the person with whom you are sharing the gospel. Too much salt (overwhelming with big, theological words) and you will likely lost their attention and scare them off. Not enough salt (being vague about what is actually necessary to be saved) and you may deceive a person into thinking they have accepted Christ when, in fact, they have not. Thankfully, we have God’s spirit to guide us. Paul said to the Corinthians, “Working together with him [God], then, we appeal to you not to receive the grace of God in vain. For he says, “In a favorable time I listened to you, and in a day of salvation I have helped you.” Behold, now is the favorable time; behold, now is the day of salvation. We put no obstacle in anyone’s way, so that no fault may be found with our ministry” (2 Corinthians 6:1-3) [Read the entire chapter for fuller context.] Only God can prepare our way so that we can be clear in our speaking without saying too much or too little. This is one of the many reasons we must read, study, and know the word in our hearts.
November 2
Chapter 4, Verse 6, con’t, “Let your speech always be gracious, seasoned with salt, so that you may know how you ought to answer each person.”
In 2 Kings 2, we read the story of Elijah being taken to heaven and Elisha receiving his cloak and prophetic power. The men who were with Elisha had gone to search for Elijah in Bethel, thinking he might there. When they returned, they told Elisha the city was pleasant, but the water was bad and the land dry. In verses 20-22, Elisha replied, “Bring me a new bowl, and put salt in it.” So they brought it to him. Then he went to the spring of water and A threw salt in it and said, “Thus says the LORD, I have healed this water; from now on neither death nor miscarriage shall come from it.” So the water has been healed to this day, according to the word that Elisha spoke.” The point is, salt heals, it purifies and clarifies. When it is applied it changes the nature and usefulness of that to which it is added. But if you have ever gotten salt in a wound, you know it burns like fire. Many times, if not most, this is what the word of God does in a person’s heart when they hear it. It burns down deep into their soul. When the gospel is shared it its fulness, the Spirit of God works to burn away evil from the heart and apply God’s soothing and saving grace. Of believers, Jesus said, “You are the salt of the earth, but if salt has lost its taste, how shall its saltiness be restored? It is no longer good for anything except to be thrown out and trampled under people’s feet. “You are the light of the world. A city set on a hill cannot be hidden. Nor do people light a lamp and put it under a basket, but on a stand, and it gives light to all in the house. In the same way, let your light shine before others, so that they may see your good works and give glory to your Father who is in heaven.” By his own design and for his own purpose, God has called us who are saved to be salt and light in a dark, evil world.
November 3
Chapter 4, Verse 6, con’t, “Let your speech always be gracious, seasoned with salt, so that you may know how you ought to answer each person.”
“So that” is not in the Greek text but the majority of English translations add it because it is clear this last phrase communicates purpose. Paul explains why we should work at making our conversations pleasant–so that what we say will be appropriate for each person to whom we speak. The are two issues here: knowing and answering. εἰδέναι, eidenai, “to know,” from οἶδα, eido, (the same root used in verse 1), means to see with the eyes, and metaphorically means to perceive (mentally seeing). Or, in the vernacular, “Seeing with your mind’s eye.” Over the course of years, I have offered a sermon many times entitle, “Perceptions are so even when they are not.” The way we “see” things is based on the construct of experience, being taught by others, and most important for believers, being led by the Holy Spirit. On our own, with our presuppositions, we may wrongly assess a situation and then answer incorrectly. With God’s help, it is possible to speak with clarity, authority, and godly purpose. To that end, we must be nice and still tell the truth when we converse with others.
November 4
Chapter 4, Verse 6, con’t, “Let your speech always be gracious, seasoned with salt, so that you may know how you ought to answer each person.”
πῶς δεῖ ὑμᾶς ἑνὶ ἑκάστῳ ἀποκρίνεσθαι, pōs dei hymas heni hekastō apokrinesthai, “how it behooves you one each to answer.” The verb ἀποκρίνομαι, apokrinomai, combines apo = “from,” and krino = “I discern” or “I judge,” hence, respond. We need to know how to respond to a question that is seeking information, especially when the question concerns spiritual matters. I have tried to become an observant student of people so that I may discover the best way to carry on a conversation. It is not an effort to “put on,” but rather a way to listen and respond based on my perception of where they are in life; i.e., educated or not educated, well-spoken, etc.. But after all that, it is necessary to seek the Lord and his word to know what is proper. Solomon offers an excellent guide in Proverbs. “A soft answer turns away wrath, but a harsh word stirs up anger.” (15:1) “To make an apt answer is a joy to a man, and a word in season, how good it is!” (15:23) “The heart of the righteous ponders how to answer, but the mouth of the wicked pours out evil things.” (15:28) “The plans of the heart belong to man, but the answer of the tongue is from the Lord.” (16:1) And in Proverbs 18:13, we read, “If one gives an answer before he hears, it is his folly and shame.” Or, don’t ever speak just to hear yourself talk. An answer that is considerate, concise, contemplative, conclusive, and confined to the question asked will almost always be received well and seriously considered by the person who is seeking to know.
November 5
Chapter 4, Verse 6, con’t, “Let your speech always be gracious, seasoned with salt, so that you may know how you ought to answer each person.”
Any, all, and each–God addresses us individually and as a divergent species. In this verse, Paul reminds us that we must consider everyone differently, but with the same message. Why? As Isaiah wrote, “All we like sheep have gone astray; we have turned—every one—to his own way; and the Lord has laid on him the iniquity of us all.” After Paul was set apart as a missionary preacher in Acts 13, he travelled the region with the Good News of the gospel preaching to individuals and groups of people. In Acts 17, while Paul was in Athens, he said, “So Paul, standing in the midst of the Areopagus, said: “Men of Athens, I perceive that in every way you are very religious. For as I passed along and observed the objects of your worship, I found also an altar with this inscription: ‘To the unknown god.’ What therefore you worship as unknown, this I proclaim to you. The God who made the world and everything in it, being Lord of heaven and earth, does not live in temples made by man, nor is he served by human hands, as though he needed anything, since he himself gives to all mankind life and breath and everything. And he made from one man every nation of mankind to live on all the face of the earth, having determined allotted periods and the boundaries of their dwelling place, that they should seek God, and perhaps feel their way toward him and find him. Yet he is actually not far from each one of us, for “‘In him we live and move and have our being’; as even some of your own poets have said, “‘For we are indeed his offspring.’ Being then God’s offspring, we ought not to think that the divine being is like gold or silver or stone, an image formed by the art and imagination of man. The times of ignorance God overlooked, but now he commands all people everywhere to repent, because he has fixed a day on which he will judge the world in righteousness by a man whom he has appointed; and of this he has given assurance to all by raising him from the dead.” (Acts 17:22-31) We are living in a time when people in general are ignorant of God’s word. But each person is still responsible and will be held accountable for their own soul. Peter wrote, “The Lord is not slow to fulfill his promise as some count slowness, but is patient toward you, not wishing that any should perish, but that all should reach repentance.” (2 Peter 3:9) He added, “Therefore, beloved, since you are waiting for these, be diligent to be found by him without spot or blemish, and at peace. And count the patience of our Lord as salvation, just as our beloved brother Paul also wrote to you according to the wisdom given him, as he does in all his letters when he speaks in them of these matters. There are some things in them that are hard to understand, which the ignorant and unstable twist to their own destruction, as they do the other Scriptures. You therefore, beloved, knowing this beforehand, take care that you are not carried away with the error of lawless people and lose your own stability.” (2 Peter 3:14-17) We know, when we diligently read and study the Bible, the end of all things we see is coming–and is likely near. It is incumbent on each of us as believers to address each of them with the gospel of Christ. I cannot imagine standing by, watching someone without Christ being separated from God forever. So, I do my best to “grow in the grace and knowledge of our Lord and Savior Jesus Christ” (2 Peter 3:18) so that I can share Jesus with each person.
November 6
Chapter 4, Verse 7, Tychicus will tell you all about my activities. He is a beloved brother and faithful minister and fellow servant in the Lord.”
Proper names sometimes have meaning based on family history, personal traits, or circumstances at time of birth. While we do not know in this instance, Τυχικός, Tuchikos, pronounced “too-key-kos,” means “fortuitous” and comes from tuche’ = fortunate or fate. He is mentioned four times in the New Testament, all in regard to his relationship with Paul. Those verses actually reveal a lot about this co-laborer with the apostle during his missionary adventures. Act 20:1-6, “After the uproar ceased, Paul sent for the disciples, and after encouraging them, he said farewell and departed for Macedonia. When he had gone through those regions and had given them much encouragement, he came to Greece. There he spent three months, and when a plot was made against him by the Jews as he was about to set sail for Syria, he decided to return through Macedonia. Sopater the Berean, son of Pyrrhus, accompanied him; and of the Thessalonians, Aristarchus and Secundus; and Gaius of Derbe, and Timothy; and the Asians, Tychicus and Trophimus. These went on ahead and were waiting for us at Troas, but we sailed away from Philippi after the days of Unleavened Bread, and in five days we came to them at Troas, where we stayed for seven days.” Paul rarely worked alone, as none of us should, and here Tychicus was one of at least seven who acted as a scout for the ministry. They went ahead of Paul and laid the groundwork for the gospel. Ephesians 6:21-22, “So that you also may know how I am and what I am doing, Tychicus the beloved brother and faithful minister in the Lord will tell you everything. I have sent him to you for this very purpose, that you may know how we are, and that he may encourage your hearts.” Here, Tychicus is a minister of the word and an encourager. In the current text, Paul tells the Colossians Tychicus is a reporter among other things. He had many details to share about Paul and, in doing so, would no doubt bring praise to Jesus. And in 2 Timothy 4:12, “Tychicus I have sent to Ephesus,” Tychicus is a representative. All of us, who are believers, would do well to learn from Tychicus and others in Paul’s troupe. Leader in their own right, they sought to serve God as they learned from their teacher.
November 7
Chapter 4, Verse 7, con’t, Tychicus will tell you all about my activities. He is a beloved brother and faithful minister and fellow servant in the Lord.”
Τὰ κατ’ ἐμὲ πάντα γνωρίσει ὑμῖν Τυχικὸς, Ta kat’ eme panta gnōrisei hymon Tychikos, “The things concerning me all will make known to you Tychicus.” While it may not seem so, grammar, structure, and context are important in this verse (any verse of Scripture for that matter). At first glance, when I read it, the question arises is he talking about telling “you all,” as in the southern US “y’all,” or is he speaking to “all about, as in an explanation. It is definitely the latter (pardon the grammatical pun). I say this over and over about general conversation, bible study, commentary, etc.,–we must choose our words wisely and present them clearly so that others understand our speech without ambiguity. We are not selling brooms, we are sharing Jesus with the world. In Acts 20, we read of Paul dispersing his team to Troas. By this time, he had already visited at least nine cities, some of them part of the seven churches of Revelation. Troas was near the west coast of what today is Turkey, far from Jerusalem. For seven days, Paul talked with the men he gathered–no doubt teaching and sharing his experiences as he had travelled around Asia. In Acts 20:7-12, we read, “On the first day of the week, when we were gathered together to break bread, Paul talked with them, intending to depart on the next day, and he prolonged his speech until midnight. There were many lamps in the upper room where we were gathered. And a young man named Eutychus, sitting at the window, sank into a deep sleep as Paul talked still longer. And being overcome by sleep, he fell down from the third story and was taken up dead. But Paul went down and bent over him, and taking him in his arms, said, “Do not be alarmed, for his life is in him.” And when Paul had gone up and had broken bread and eaten, he conversed with them a long while, until daybreak, and so departed. And they took the youth away alive, and were not a little comforted.” The next time we read about Tychicus is Ephesians 6 when he shared about Paul’s travels, no doubt as a result of the meeting in Troas. By the time he reached Colossae, he would have been well versed in the message he was taught by the apostle. The great lesson we can take away from this is listen to the teachers who share the truth about Jesus and then share it as part of your own journey so that those around you will know exactly what you believe. Someone in need who has heard will seek you out when trouble comes into their lives.
November 8
Chapter 4, Verse 7, con’t, Tychicus will tell you all about my activities. He is a beloved brother and faithful minister and fellow servant in the Lord.”
Paul was clear as to why Tychicus would be able to tell the people all about what he had been doing. His three reasons shed unmistakeable light on the sort of relationships we should have with other believers and the kind we should strive to be. Tychicus, the fortuitious one, was an ἀγαπητὸς ἀδελφὸς, agapētos adelphos, “beloved brother.” When you point someone out as a brother or sister, “blood kin” is what you are referencing. Here, it refers to a member of the same religious community–a fellow believer in Christ. Every time I think about other believers, our kinship, and being part of the family of God, covered by the blood of Jesus, and saved by his grace, I am drawn to Romans 8:12-17, “So then, brothers, we are debtors, not to the flesh, to live according to the flesh. For if you live according to the flesh you will die, but if by the Spirit you put to death the deeds of the body, you will live. For all who are led by the Spirit of God are sons of God. For you did not receive the spirit of slavery to fall back into fear, but you have received the Spirit of adoption as sons, by whom we cry, “Abba! Father!” The Spirit himself bears witness with our spirit that we are children of God, and if children, then heirs—heirs of God and fellow heirs with Christ, provided we suffer with him in order that we may also be glorified with him.” The Spirit of God lets us know! And when Paul called him “beloved,” he further identified Tychicus with Christ Jesus. Apapetos, beloved, is the verbal adjective derived from ἀγάπη, agapé, “love,” and it means divinely loved. There is no greater love than this–that someone would lay his life down for his friends (John 15:13). We must be careful to love one another in the family of faith because we are, each one of us, dearly loved by God.
November 9
Chapter 4, Verse 7, con’t, Tychicus will tell you all about my activities. He is a beloved brother and faithful minister and fellow servant in the Lord.”
πιστὸς διάκονος, pistos diakonos, “faithful servant.” Diakonos, servant or minister, is the word we most often think of as “deacon.” From dia = thoroughly, and konis = dust, it means to thoroughly raise up dust by moving in a hurry. Think of it as “kicking up dust” while running an errand. The root, diakon, is likely connected to the verb dioko = to hasten or pursue–possibly referring to a runner. Regardless, the servant/minister in the context is to be a person busy helping others, not waiting on someone else to step in. Tychicus, according to Paul, was “faithful” as a minister. The adjective pistos is usually related to being reliable and trustworthy. and is it is with believers who realize we are all called by God to be ministers, the faithful kind. Of Timothy, Paul wrote to the Philippians “For I have no one like him, who will be genuinely concerned for your welfare. For they all seek their own interests, not those of Jesus Christ. But you know Timothy’s proven worth, how as a son with a father he has served with me in the gospel. (2:20-22) Being a faithful minister is a matter of serving others by seeking to make sure their needs are met, both physical and spiritual, and putting others before self in the process.
November 10
Chapter 4, Verse 7, con’t, Tychicus will tell you all about my activities. He is a beloved brother and faithful minister and fellow servant in the Lord.”
σύνδουλος, syndoulos, “fellow bond-servant.” A bond-servant, in the Roman empire, was a slave who served at the pleasure of their master (Jew or Gentile owners) without property rights or personal privilege. In the New Testament context, it describes people who share a common service–serving God. The emphasis is on the share experience and equality among believers, servants of the Lord. Syndoulos, is from syn = “closely identified with,” and doulos = “bondslave,” hence, a fellow bondservant/slave belonging to the same master. This is how Paul described his relationship to Tychicus. And throughout the New Testament, the words bondservant, slave, and servant are often applied metaphorically to someone who is completely devoted to Jesus. Paul wrote in Romans 1:1, “Paul, a servant (doulos) of Christ Jesus, called to be an apostle, set apart for the gospel of God.” He repeated the idea, including Timothy in Philippians 1:1, “Paul and Timothy, servants (douloi) of Christ Jesus.” James described himself the same way, “James, a servant (doulos) of God and of the Lord Jesus Christ” (James 1:1), as did Jude, “Jude, a servant (doulos) of Jesus Christ and brother of James, to those who are called, beloved in God the Father and kept for Jesus Christ” (Jude 1:1). Every believer should consider their self a bondservant of Christ because he is our Lord and we own our allegiance to him and him alone.
November 11
Chapter 4, Verse 7, con’t, Tychicus will tell you all about my activities. He is a beloved brother and faithful minister and fellow servant in the Lord.”
ἐν Κυρίῳ, en Kyriō, “in [the] Lord.” Throughout Scripture, the phrase “in the Lord” is a common occurrance–with an extraordinary meaning. Just in Psalms and Provervs, it is used over 30 times. Trust, hope, joy, and delight in the Lord are just a few examples. And while these aptly describe the blessing of being in the Lord, what does being “in the Lord” actually mean? Being in the Lord is the same as being in Christ, one of my favorite phrases in the Bible. When you are in the Lord, in Christ, it means grace was given to you before the world was created (2 Timothy 1:9), you were chosen by God before creation (Ephesians 1:4), you are loved by God inseparably (Romans 8:38-39), you are redeemed (Ephesians 1:7), you are justified (2 Corinthians 5:21), and you are a new creation (Galatians 3:26). But the most beautiful explanation of being in the Lord comes from Jesus, himself. John 10:22-30, “At that time the Feast of Dedication took place at Jerusalem. It was winter, and Jesus was walking in the temple, in the colonnade of Solomon. So the Jews gathered around him and said to him, “How long will you keep us in suspense? If you are the Christ, tell us plainly.” Jesus answered them, “I told you, and you do not believe. The works that I do in my Father’s name bear witness about me, but you do not believe because you are not among my sheep. My sheep hear my voice, and I know them, and they follow me. I give them eternal life, and they will never perish, and no one will snatch them out of my hand. My Father, who has given them to me, is greater than all, and no one is able to snatch them out of the Father’s hand. I and the Father are one.” In the Lord, in Christ, in the Father, I am safe and secure, always hearing his voice, drawn to him, never to be separated from his love.
November 12
Chapter 4, Verse 8, “I have sent him to you for this very purpose, that you may know how we are and that he may encourage your hearts.”
In the English Standard Version of the bible, the phrase “for this purpose” appears 9 times. Here, in Colossians 4:8, εἰς αὐτὸ τοῦτο, eis auto touto, “for this very purpose,” has an Old Testament equivalent in בַּעֲב֥וּר זֹאת֙, zot baabur, “for this.” Zot (like vote) being the equivalent of auto, is a demonstrative pronoun used to refer to something specific, often to emphasize or clarity. Because language was profoundly connected to the physical and spiritual worlds in ancient times, words like zot were essential to offer detail in a time when oral tradition passed from generation to generation was the main form of keeping history alive. In John 18:37, we read, “Then Pilate said to him, “So you are a king?” Jesus answered, “You say that I am a king. For this purpose I was born and for this purpose I have come into the world—to bear witness to the truth. Everyone who is of the truth listens to my voice.” Twice Jesus used the term “for this purpose,” punctuating the truth of who he is, what he is, and why he came into the world. Likewise, Paul wanted to be certain the Colossians know exactly why Tychicus was there. Living in a world of uncertainty, believers must be perfectly clear about what we believe and who we are in Christ. Evil in the world seeks to confuse people concerning God. The truth of Scripture contains the clear answer to evil. . .Jesus saves.
November 13
Chapter 4, Verse 8, con’t, “I have sent him to you for this very purpose, that you may know how we are and that he may encourage your hearts.”
ἵνα γνῶτε, hina gnōte, “that you might know.” Hina, used 671 times in the New Testament, generally means “in order that” or “so that.” It is a simple conjunction (particle), but when it is used with certain verb forms, it has special significance. The verb here, gnote (from gnosko), is in the subjunctive mood. A subjunctive is used to communicate possibility or probability. When hina is used with a subjunctive, the mood changes to purpose or result. Paul used this construction often and when you see “that” or “so that” or “in order that,” understand he is intimating intent. When Paul sent one of his disciples to speak for him, he wanted the people to have confidence without any doubt that their words were true and had purpose. Paul want them to know exactly what was going on. Likewise, when we speak about Jesus, faith, church, or really about any subject, we must be careful to be factual, concise, deliberate, and confident in what we have to say. This is especially true when we are sharing our faith with someone. Otherwise, the listener will likely ignore our words and walk away not realizing the purpose of what we said. And know this, the only way you can be prepared in such a way you command attention and have listeners eager to hear what you say is to know your subject very well. In other words, be in the word of God, meditate upon it, and share it as often as you can–so that people may know who Jesus really is.
November 14
Chapter 4, Verse 8, con’t, “I have sent him to you for this very purpose, that you may know how we are and that he may encourage your hearts.”
τὰ περὶ ἡμῶν, ta peri hēmōn, “the things concerning us.” Concerning Paul, Tychicus had two assignment: to tell the church what Paul was doing (vs. 7), and tell the church how Paul was doing (vs.8). Why is this important? It is estimated that Paul spent 25% of his time as a missionary under arrest. We know he was briefly held at Philippi for preach the gospel (Acts 16), chained at the ankles after having been beaten with rods. Later, as Paul was speaking at the temple in Jerusalem, he was dragged out and beaten by Jews who wanted to kill him (Acts 20). Rescued by Romans soldiers, he spent the next two years in Herod’s palace at Caesarea (Acts 23) while politicians tried to figure out what to do with him. After his appeal to stand before Caesar (Acts 25), he sailed under guard toward Rome only to be shipwrecked on the island of Malta (Acts 27-28), In the rain and cold on the coast, he was bitten by a snake (Acts 28:1-3). After three months and making port at as many as ten different locations, he finally arrived in Rome. He spend the next two years under house arrest chained to various soldiers, winning many to Christ (Philippians 1:13). After 2 years of confinement, he was released from about AD 62-62 and ended up back on prison in Rome, tis time in a lower dungeon at a place called Mamertine. Finally, sometime around AD 68, Paul was martyred for his faith. He simply wanted the people to know he had completely given his life over to Christ to herald the gospel. It should make us wonder just how dedicated are we to the cause of Christ in our world.
November 15
Chapter 4, Verse 8, con’t, “I have sent him to you for this very purpose, that you may know how we are and that he may encourage your hearts.”
παρακαλέσῃ τὰς καρδίας ὑμῶν, parakalesē tas kardias hymōn, “he may encourage teh hearts of you.” The verb παρακαλέω, parakaleó, has a diverse use in the Greek world. The primary definition includes to call to one’s side, to exhort, to comfort, to encourage, and to urge. It comes from the combination of para = beside, and kaleo = to call. In Paul’s time, the cultural concept of parakaleo was threefold. In legals terms, it meant calling someone to give testimony. Militarily, it usually meant rallying troops before battle. Personally, and particularly in the early Christian community, it was the spiritual idea of comfort and encouragement as it is here in Colossians. The most vivid use in the New Testament is John 14. In verse 1-7, we read, “Let not your hearts be troubled. Believe in God; believe also in me. In my Father’s house are many rooms. If it were not so, would I have told you that I go to prepare a place for you? And if I go and prepare a place for you, I will come again and will take you to myself, that where I am you may be also. And you know the way to where I am going.” Thomas said to him, “Lord, we do not know where you are going. How can we know the way?” Jesus said to him, “I am the way, and the truth, and the life. No one comes to the Father except through me. If you had known me, you would have known my Father also. From now on you do know him and have seen him.” Jesus told the disciples at the last supper not to worry about this world because a better world would be ready for them. Then he told them in verses 15-17, “If you love me, you will keep my commandments. And I will ask the Father, and he will give you another Helper [Παράκλητον, Paraklēton, “Comforter” in the KJV] to be with you forever, even the Spirit of truth, whom the world cannot receive, because it neither sees him nor knows him. You know him, for he dwells with you and will be in you.” While we, who are believers, are in this world, living and breathing, going about our everyday lives, we have the ultimate encourager with us–and he will never leave us alone.
November 16
Chapter 4, Verse 8, con’t, “I have sent him to you for this very purpose, that you may know how we are and that he may encourage your hearts.”
Everyone feels better when they receive a little encouragement. The feel is in response to the words. When Paul wrote that Tychicus was going to encourage their hearts, certainly a good feeling was part of his intent, but it goes much deeper than a mere feeling. καρδία, kardia, “heart,” (Hebrew לֵב, leb), is used more than 800 times in the Bible and only a few times does it represent the human organ. In the New Testament, heart is a metaphor for the inner self, including the mind, will, emotions, and the moral center. Jesus, himself, knew our “hearts” are sometimes anguished by the words of others, by doubt, and by the circumstances of life. In John 14:1, he said, “Let not your hearts be troubled. Believe in God; believe also in me.” In Psalm 27:14, king David wrote, “Wait for the Lord; be strong, and let your heart take courage; wait for the Lord!” And in Psalm 37:4, he wrote, “Delight yourself in the Lord, and he will give you the desires of your heart.” King Solomon, the wisest of all men, expressed the great need for all of us to focus our hearts upon God. In Proverbs 3:1-5, he wrote, “My son, do not forget my teaching, but let your heart keep my commandments, for length of days and years of life and peace they will add to you. Let not steadfast love and faithfulness forsake you; bind them around your neck; write them on the tablet of your heart. So you will find favor and good success in the sight of God and man. Trust in the Lord with all your heart, and do not lean on your own understanding.” Learning, trusting, loving, and leaning on God brings us much encouragement and it settles our hearts even in the middle of life’s frequent storms.
November 17
Chapter 4, Verse 8, con’t, “I have sent him to you for this very purpose, that you may know how we are and that he may encourage your hearts.”
EXCURSUS: The Bible speaks about 10 different types of heart.
Part 1
1 – The Good Heart — The heart that is open to God receives his word and produces fruit. The person is moved by the Holy Spirit to know and do the will of God.
Matthew 13:23, “As for what was sown on good soil (a good heart), this is the one who hears the word and understands it. He indeed bears fruit and yields, in one case a hundredfold, in another sixty, and in another thirty.”
2 – The Hardened Heart — When the heart of a person resists God and is closed to his word, it becomes hardened. That heart does not confess sin and accept forgiveness.
Matthew 13:20-21, “As for what was sown on rocky ground (a hardened heart), this is the one who hears the word and immediately receives it with joy, yet he has no root in himself, but endures for a while, and when tribulation or persecution arises on account of the word, immediately he falls away.
3 – The Deceitful Heart — The heart that is deceptive and dishonest is called deceitful. It is prone to immorality and easily fall to temptation.
Jeremiah 17:9-10, “The heart is deceitful above all things, and desperately sick; who can understand it? “I the Lord search the heart and test the mind, to give every man according to his ways, according to the fruit of his deeds.”
4 – The Divided Heart — The is the heart that struggles between serving God and serving self. It is often contradictory and erratic in its decisions.
James 1:5-8, “If any of you lacks wisdom, let him ask God, who gives generously to all without reproach, and it will be given him. But let him ask in faith, with no doubting, for the one who doubts is like a wave of the sea that is driven and tossed by the wind. For that person must not suppose that he will receive anything from the Lord; he is a double-minded man, unstable in all his ways.”
5 – The Broken Heart — A broken heart need healing. When it recognizes it need, it will come to God for mercy and grace. A strong desire to repent always accompanies a broken heart.
Psalm 51:17, “The sacrifices of God are a broken spirit; a broken and contrite heart, O God, you will not despise.”
November 18
EXCURSUS: The Bible speaks about 10 different types of heart.
Part 2
6 – The Proud Heart — A heart that is always focused on itself and lifts itself above other people is a proud heart. This heart refuses to bow before God and is full of arrogance. This heart believes it is better than everyone else and is full of conceit.
Proverbs 16:18, “Pride goes before destruction, and a haughty spirit before a fall.” College
7 – The Uncircumcised Heart — When a heart resists change and is unyielding to God’s word, it is considered an uncircumcised heart. This heart is full of disobedience and refuses to submit to God’s will.
Deuteronomy 10:16, “Circumcise your hearts, therefore, and do not be stiff-necked any longer.”
8 – The Fearful Heart — Dread and anxiety are front and center with the fearful heart. This is a heart that exhibits a constant scarcity of faith and does not depend at all on the promises of God.
2 Timothy 1:7, “For God gave us a spirit not of fear but of power and love and self-control.”
9 – The Rebellious Heart — Rebellion against God and his authority is the mark of the rebellious heart. This heart is stubborn and refuses to hear and follow God. As a result, it disobeys God’s commands because it lacks faith.
Psalm 78:8, “And that they should not be like their fathers, a stubborn and rebellious generation, a generation whose heart was not steadfast, whose spirit was not faithful to God.”
10 – The Wicked Heart — A wicked heart is full of evil thoughts and its deeds are evil as well. It shows a wanton disregard to God by living an unjust and sensuous life.
Proverbs 6:16-19, “There are A six things that the LORD hates, seven that are an abomination to him: haughty eyes, a lying tongue, and hands that shed innocent blood, a heart that devises wicked plans, feet that make haste to run to evil, a false witness who breathes out lies, and one who sows discord among brothers.”
We must protect our hearts at all costs. The evil of this world would like nothing better than to trap us, enslave us, and cause us to lose our testimony before a lost world. Listen to the writer of the Proverbs, “My son, be attentive to my words; incline your ear to my sayings. Let them not escape from your sight; keep them within your heart. For they are life to those who find them, and healing to all their flesh. Keep your heart with all vigilance,
for from it flow the springs of life. Put away from you crooked speech, and put devious talk far from you. Let your eyes look directly forward, and your gaze be straight before you. Ponder the path of your feet; then all your ways will be sure. Do not swerve to the right or to the left; turn your foot away from evil” (Proverbs 4:20-27).
November 19
Chapter 4, Verse 9, “and with him Onesimus, our faithful and beloved brother, who is one of you. They will tell you of everything that has taken place here.”
σὺν Ὀνησίμῳ, syn Onēsimō, “with Onesimus.” The proper name Onesimus is derived from the Greek word ὀνίνημι, oninēmi, which means “to profit” or “to benefit.” He is identified only here and in Philemon. As a personal name, it is used to mean “useful” or “profitable.” Since names were often given to describe something about a person, Onesimus, who had been a slave of Philemon, must have been an industrious servant of his master. In fact, most of Paul’s brief letter to Philemon concerns Onesimus. In Philemon 1:8-16 we read, “Accordingly, though I am bold enough in Christ to command you to do what is required, yet for love’s sake I prefer to appeal to you—I, Paul, an old man and now a prisoner also for Christ Jesus— I appeal to you for my child, Onesimus, whose father I became in my imprisonment. (Formerly he was useless to you, but now he is indeed useful to you and to me.) I am sending him back to you, sending my very heart. I would have been glad to keep him with me, in order that he might serve me on your behalf during my imprisonment for the gospel, but I preferred to do nothing without your consent in order that your goodness might not be by compulsion but of your own accord. For this perhaps is why he was parted from you for a while, that you might have him back forever, no longer as a bondservant but more than a bondservant, as a beloved brother—especially to me, but how much more to you, both in the flesh and in the Lord.” Apparently, at some point, Onesimus fled Philemon, ended up with Paul while he was jailed, and through Paul’s witness, was converted. Then, Paul wrote in verses 17-19, “So if you consider me your partner, receive him as you would receive me. If he has wronged you at all, or owes you anything, charge that to my account. I, Paul, write this with my own hand: I will repay it—to say nothing of your owing me even your own self.” The apostle Paul was a great leader in the churches he served. But more than that, he was a great lover of the people who served at his side. And so should we be, as well.
November 20
Chapter 4, Verse 9, con’t, “and with him Onesimus, our faithful and beloved brother, who is one of you. They will tell you of everything that has taken place here.”
How does one move from being an unlawful, runaway slave to become a respected member of a Christian community, lauded by one of the most reputable Christian leaders of all time? It is done by faith and faith alone. Like Tychicus and others, Paul used πιστῷ, pistō, faithful (form of πιστός, pistos), to describe the kind of person Onesimus had become. Pistos generally signifies a person who is faithful, trustworthy, and reliable and often all three qualities at once when someone is fully surrendered to the cause of Christ. In the Old Testament, faithfulness is often expressed as steadfast love, especially in regard to God’s faithfulness. In Exodus 34, when God gave Moses the ten commandments, he proclaimed, “The Lord, the Lord, a God merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness” (vs. 6). The words חֶ֥סֶד, chesed, and אֱמֶת, emeth, express faithfulness, truth, reliability, and loyalty. These are qualities of God that should be an evident part of every believer’s life.
November 21
Chapter 4, Verse 9, con’t, “and with him Onesimus, our faithful and beloved brother, who is one of you. They will tell you of everything that has taken place here.”
ἀγαπητῷ ἀδελφῷ, agapētō adelphō, “beloved brother.” This is as close as you can get to the love you have for blood kin and the love you have received from God. Paul refers to Onesimus as “brother,” and this is, of course, relative to their common kinship in Christ. But the term agapētō, from ἀγαπάω, agapaō = “to love,” is very much different from the other various kinds of love spoken of in the Greek world. The Greeks word ἔρως, eros, (Eros was the mischievous god of passion and fertility) speaks to romantic love, which in truth is usually lust. φιλία, philia, was used for a platonic or friendship sort of love. στοργή, storge, is like philia, but related to love within a family. But ἀγαπητός, agapétos, (the original word form) represents a higher divine-like love that is characterized by selflessness and endless commitment, mirroring God’s love for humanity. Believers should always exhibit this type of love in the household of faith. In John 13:31-35, Jesus said, “Now is the Son of Man glorified, and God is glorified in him. If God is glorified in him, God will also glorify him in himself, and glorify him at once. Little children, yet a little while I am with you. You will seek me, and just as I said to the Jews, so now I also say to you, ‘Where I am going you cannot come.’ A new commandment I give to you, that you love one another: just as I have loved you, you also are to love one another. By this all people will know that you are my disciples, if you have love for one another.” And Peter wrote, “Having purified your souls by your obedience to the truth for a sincere brotherly love, love one another earnestly from a pure heart, since you have been born again, not of perishable seed but of imperishable, through the living and abiding word of God.” This is what the love of God in Christ accomplishes in everyone who truly accepts Jesus as Savior and Lord.
November 22
Chapter 4, Verse 9, con’t, “and with him Onesimus, our faithful and beloved brother, who is one of you. They will tell you of everything that has taken place here.”
ὅς ἐστιν ἐξ ὑμῶν, hos estin ex hymōn, “who is [one] of you.” When I read this phrase, it sends me once again to thinking about Philemon. He was a first-century Christian, a slave owner, and it is thought he hosted the house church in Colossae. When Paul reminded the church that Onesimus (Greek, “the useful one”) was, in fact, one of them, Philemon (Greek, “the affectionate one”) would have been fully aware. Having come to faith in Christ while with Paul, Onesimus being one of them took on new meaning. He was Greek, he was a member of the Colossian culture, and now he was a believer and former slave–at least that would be the case later on. But here is the beauty of this part of the passage: he was a slave and now he is a slave. Like Tychicus, Philemon, and all the other Colossian believers, Onesimus was now sundoulos, a “fellow bond-servant” of Christ. Paul wrote to the Corinthian church, “For he who was called in the Lord as a bondservant is a freedman of the Lord. Likewise he who was free when called is a bondservant of Christ. You were bought with a price; do not become bondservants of men.” Our common faith in Jesus call su to serve arm-in-arm for the glory of God. And this is true regardless of our former enslavements to the world or what we might face in the future.
November 23
Chapter 4, Verse 9, con’t, “and with him Onesimus, our faithful and beloved brother, who is one of you. They will tell you of everything that has taken place here.”
πάντα ὑμῖν γνωρίσουσιν τὰ ὧδε, panta hymin gnōrisousin ta hōde, “All things to you they will make known here.” Tychicus and Onesimus were tasked by Paul to clearly explain his situation to the church at Colossae. A tall order, but possible because these men were very close to their mentor. Consider this: there are four types of friends most people have in life. A casual friend is sometimes referred to as an acquaintance. You likely know their name and face, exchange pleasantries when you see them, but they do not know anything about you. A good friend is someone you might hang out with at a ballgame, go to dinner, and talk about the news, but there is little detail about who you really are. A close friend might go with you on vacation, talk about life in general, and may be a frequent visitor in your home. But an intimate friend knows you in great detail and still chooses to be your friend. Tychicus and Onesimus were such friends to Paul. Proverbs 18:24 says, “A man of many companions may come to ruin, but there is a friend who sticks closer than a brother.” And Jesus said, “This is my commandment, that you love one another as I have loved you. Greater love has no one than this, that someone lay down his life for his friends. You are my friends if you do what I command you. No longer do I call you servants, for the servant does not know what his master is doing; but I have called you friends, for all that I have heard from my Father I have made known to you. You did not choose me, but I chose you and appointed you that you should go and bear fruit and that your fruit should abide, so that whatever you ask the Father in my name, he may give it to you. These things I command you, so that you will love one another.” The Lord Jesus Christ, a believer’s most intimate friend, the one who loves us in spite of knowing all about us, has called us to love one another so that the world might get a glimpse at what it is like to be a friend of God.
November 24
Chapter 4, Verse 10, Aristarchus my fellow prisoner greets you, and Mark the cousin of Barnabas (concerning whom you have received instructions—if he comes to you, welcome him).
Ἀσπάζεται ὑμᾶς, Ἀρίσταρχος ὁ συναιχμάλωτός μου, Aspazetai hymas Aristarchos ho synaichmalōtos mou, “Greets you, Aristarchus the fellow prisoner of me.” Aristarchus was a Macedonian from Thessalonica according to Acts 27:2. As it happened, after Paul left Jerusalem accompanied by Barnabus, thinking he was headed to Bithynia, he was given a vision by the Holy Spirit that directed him to the region of Macedonia. Among the cities he visited in that region were Neapolis, Philippi, Amphipolis, Apolionia, Thessalonica, and Berea. The was his missionary journey to “the west” as it related to Jerusalem. There is little doubt that Aristarchus was one of his converts. Obviously, he took on Paul’s mantle of spreading the gospel since he is called a “fellow worker” in Philemon 1:24. But more than that, he spent time in prison with Paul probably attending to Paul’s personal needs. In that regard, he may have been considered by the Romans a slave to Paul, while we understand that he was a co-bondslave to the Lord with the apostle. Likely a converted Jew, tradition reports that Aristarchus was martyred by Nero in Rome. The cost of friendship is sometimes high, but those who assisted Paul knew the price was worth the investment, no matter the outcome. We must ask ourselves how much we are willing to “pay” to further the gospel in our generation.
November 25
Chapter 4, Verse 10, con’t, Aristarchus my fellow prisoner greets you, and Mark the cousin of Barnabas (concerning whom you have received instructions—if he comes to you, welcome him).
The idea of a greeting or salutation is ancient. Among the Hebrews, it was and is the term שָׁלום, shalom, which primarily means peace. In the Old Testament, shalom is first used in Genesis 15:15 when God made his covenant with Abraham. He said, “As for you, you shall go to your fathers in peace; you shall be buried in a good old age.” In the New Testament, ἀσπάζομαι, aspazomai (here, Ἀσπάζεται, Aspazetai), the verb that means to greet, salute, or embracde, is often used to convey the idea “I pay my respects” as in giving honor to someone. It comes from the combination of the particle “a” providing union and a form of spao = to enfold with the arms; i.e., embrace. Paul used this term frequently to send friendly greetings to and about those for which he cared deeply. It is like sending “hugs” in modern culture as if to say, “If I were with you, I would give you a big hug.” Salutations are still important when writing. but more important when meeting face to face. The love that exists between believers should be expressed openly, without hesitation, and with no embarrassment. Because Jesus said, “By this all people will know that you are my disciples, if you have love for one another.”
November 26
Chapter 4, Verse 10, con’t, Aristarchus my fellow prisoner greets you, and Mark the cousin of Barnabas (concerning whom you have received instructions—if he comes to you, welcome him).
As we come near to the end of this letter, it is no surprise that Paul continues to speak about his traveling companions who were instrumental in the success of his missionary campaigns. We might ask the question, “Why is it better to work with other rather than going it alone?” Solomon, from has vast wisdom given to him by God, wrote, “Two are better than one, because they have a good reward for their toil. For if they fall, one will lift up his fellow. But woe to him who is alone when he falls and has not another to lift him up! Again, if two lie together, they keep warm, but how can one keep warm alone? And though a man might prevail against one who is alone, two will withstand him—a threefold cord is not quickly broken” (Ecclesiastes 4:9-12). Paul almost always travelled with others, and even in jail his most trusted companions were nearby. We first hear about Barnabas in Acts 4:32-36, “Now the full number of those who believed were of one heart and soul, and no one said that any of the things that belonged to him was his own, but they had everything in common. And with great power the apostles were giving their testimony to the resurrection of the Lord Jesus, and great grace was upon them all. There was not a needy person among them, for as many as were owners of lands or houses sold them and brought the proceeds of what was sold and laid it at the apostles’ feet, and it was distributed to each as any had need. Thus Joseph, who was also called by the apostles Barnabas (which means son of encouragement), a Levite, a native of Cyprus, sold a field that belonged to him and brought the money and laid it at the apostles’ feet.” He is referred to as a “good man, full of the Holy Spirit and of faith.” Through his ministry “a great many people were added to the Lord” (Acts 11:24). As the early church began to grow, and in spite of Roman persecution, God led Barnabas to accompany Paul on his first missionary quest. During their trip, the Holy Spirit directed them to begin reaching Gentiles with the gospel. Their influence was felt all over the part of the world they covered together.
November 27
Chapter 4, Verse 10, con’t, Aristarchus my fellow prisoner greets you, and Mark the cousin of Barnabas (concerning whom you have received instructions—if he comes to you, welcome him).
Μᾶρκος ὁ ἀνεψιὸς Βαρνάβα, Markos ho anepsios Barnaba, “Mark, the cousin of Barnabas.” John Mark, often just called Mark, is a major bible character in that he wrote the Gospel of Mark. He was a believer in the early church only directly mentioned in the book of Acts. While there is no record of his conversion or call, it is likely he came to Christ as the result of the ministry of Paul and Barnabas. In Acts 12:12, we find he was the son of a woman named Mary, whose house was a place of prayer. He is later mentioned as a companion to Paul and Barnabas in Acts 12:25. Mark left them at Pamphylia (Acts 15:38) and his reason is not given. Later, Paul wanted to return to some of the cities previously visited and Barnabas wanted to take John Mark with them. This is the one time we see disagreement between Paul and Barnabas. Barnabas took John Mark with him to Cyprus while Paul took Silas through Syria. It should be noted that the disagreement led to a doubling of the missionary work going forward. By the time Colossians and Philemon were written, Paul had resolved his issues with Mark, calling him a “fellow worker” and urging the Colossians to receive him with love. The take-away here is that we should never give up on a fellow believer and always respect their value as a servant in Christ.
November 28
Chapter 4, Verse 10, con’t, Aristarchus my fellow prisoner greets you, and Mark the cousin of Barnabas (concerning whom you have received instructions—if he comes to you, welcome him).
We already know Mark had become an issue between Paul and Barnabas. The reason is found in Acts 13:13, “Now Paul and his companions set sail from Paphos and came to Perga in Pamphylia. And John left them and returned to Jerusalem.” The author of Acts, Luke, does not tell us why Mark left, but a clue to the reason might be found in Acts 12. King Herod (Herod Agrippa 1 of the Herod dynasty), who was a Roman-appointed ruler and persecutor of the apostles, by his own hand killed James the brother of John with a sword (Acts 12:1-2) and arrested Peter–likely with the same intent. With the help of an angel, Peter escaped and showed up at Mark’s home. After some confusion, and Herod’s subsequent death, Mark traveled with Paul and Barnabas. He was with them as they began their journey from Antioch (Acts 13:1-4). Mark saw the risks and challenges facing the work and it is likely that fear took hold of him. When fear assails us, sometimes we run away. Thankfully, we know John Mark was restored, become companion to Barnabas, and here in Colossians 4 is recommended and approved by Paul. Failure does not need to be and end. It can be the beginning of greatness as we continue to walk in Christ.
November 29
Chapter 4, Verse 10, con’t, Aristarchus my fellow prisoner greets you, and Mark the cousin of Barnabas (concerning whom you have received instructions—if he comes to you, welcome him).
Clearly, the text indicates Paul did not know for sure if Mark would visit the Colossians. “If” = ἐὰν, ean, is a conditional particle that can also mean “when” or “whenever.” It expresses the possibility of a future action. In the New Testament, it is often used to speak to a situation that is dependent upon certain actions or events. In other words, many circumstances could occur that might hinder Mark from coming. Regardless, Paul essentially told them that if he shows up, roll out the welcome mat. “Welcome” = δέχομαι, dechomai (the form here is δέξασθε, dexasthe), which can also be translated “receive” or “accept.” In Paul’s world, hospitality was highly valued. Since dechomai usually means to receive or accept something offered, be it a person, message, or gift, it conveys te idea of embracing what is offered. So, in spite of Paul’s checkered history with John Mark, now he tells the people to welcome him with open arms and hearts. Once again, we are reminded that there is always room for reconciliation and restoration in relationships. We must never forget that one of the great hallmarks of the Christian faith is forgiveness. Remember what Paul wrote back in Colossians 3:12-13, “Put on then, as God’s chosen ones, holy and beloved, compassionate hearts, kindness, humility, meekness, and patience, bearing with one another and, if one has a complaint against another, forgiving each other; as the Lord has forgiven you, so you also must forgive.”
November 30
Chapter 4, Verse 10, con’t, Aristarchus my fellow prisoner greets you, and Mark the cousin of Barnabas (concerning whom you have received instructions—if he comes to you, welcome him).
EXCURSUS
By Text or Touch
It is no small wonder that Paul’s letters made it from his place of incarceration to their intended readers apart from the power of God. In those days, reaching Colossae from Rome, for example, was a journey of approximately 1,200 miles, much of it by sea, making port in at least seven cities, and traversing often unfriendly waters over the course of many days, sometimes weeks or even months. Paul’s determination and that of his friends was nothing short of a herculean task to see that the messages were delivered. This was no cavalier plan that required little thought. In contrast, in today’s culture, we pick up a smart phone or sit at a computer, access social media, get a notification of a birthday, an anniversary, or some other important event, and we often respond with a goofy emoji thinking we have done a good thing. The excuse of being busy and using convenience in place of personal contact is weak at best. Delivering a message in person or through a well-written letter seems to be a lost art. The more technologically advanced we become, the farther apart we get. Maybe it is time to slow down, get in our car, drive a few miles, ring a doorbell, sit down over a cup of coffee, and actually talk to our friends. If we do not do it now, it will soon be too late. Then what? . . And for all of us who are believers in Christ, remember this, “let us draw near with a true heart in full assurance of faith, with our hearts sprinkled clean from an evil conscience and our bodies washed with pure water. Let us hold fast the confession of our hope without wavering, for he who promised is faithful. And let us consider how to stir up one another to love and good works, not neglecting to meet together, as is the habit of some, but encouraging one another, and all the more as you see the Day drawing near” (Hebrews 10:22-25).
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