Greetings From the Apostle’s Companions (Colossians 4:10–15)

Col. 4:10. Aristarchus, my fellow-prisoner, greets you, and Mark, the cousin of Barnabas, about whom you received instructions; if he comes to you, receive him.

Aristarchus of Macedon from Thessalonica, as it appears, became attached to Saint Paul and did not wish to be separated from him. We see him with Saint Paul in Ephesus, where during the popular uprising against Saint Paul he suffered an attack together with Gaius and probably suffered something, though this is not mentioned (Acts 19:29). When Saint Paul made his journey from Ephesus to Macedonia and Greece and from there to Jerusalem, Saint Aristarchus did not leave him. For we see him among those accompanying Saint Paul on his return from Greece (Acts 20:4). It is very likely that he did not leave Saint Paul during the whole journey to Jerusalem, in Jerusalem itself, and during the bonds in Caesarea; for when the time came for Saint Paul to be sent to Rome and he boarded a ship, Aristarchus was with him (Acts 27:2). But now he is in Rome with Saint Paul at the beginning of his bonds, when the Epistle to the Colossians was written. It must be believed that he was known to them since he sends them greeting. “The Apostle called him his fellow prisoner as a sharer in the endurance of sufferings” (blessed Theodoret). In Rome Saint Paul was permitted to “remain in lodgings of his own, with the soldier guarding him” (Acts 28:16), and he lived there at his own expense for a whole two years, receiving those who came to him and preaching the gospel without hindrance (Acts 28:30, 31). Thus he did not sit locked up, all the more so Aristarchus. If he is called a fellow prisoner, it is because he did not leave Saint Paul in his bonds and served him in all his needs, remaining constantly with him as a voluntary captive. And from all this it is evident that Aristarchus was both in character and manner of life worthy of all approval, devoted to the work of the gospel, willingly sharing the labors for it with Saint Paul (Ambrosiaster). Therefore the latter called him his fellow worker in the Epistle to Philemon (Phlm. 1:23). Holy Aristarchus is numbered among the Seventy Apostles, and tradition holds him to have been a bishop of Apamea in Syria. His memory, besides January 4, is on September 27.

In calling Saint Aristarchus a fellow prisoner, clearly Saint Paul considered himself a prisoner. Saint Chrysostom draws from this the following conclusion: “The Apostle said more than the Prophets; for they called themselves strangers and sojourners, but he calls himself even a prisoner; for he was hunted and dragged like a prisoner, and everyone could offer him insults. Or rather, it was even worse for him than for prisoners; for when enemies capture them they give their attention to them, caring for them as their own property; but him they all hunted and persecuted as an enemy—with beatings, torments, insults, and calumnies.”

“Mark, the cousin of Barnabas.” In Acts, Mark is mentioned more than once, also called John. From this we must conclude that he was very well known during the apostolic age both to Christians and to those laboring in the gospel. The house of his mother Mary was a gathering place for Christians and a place of hospitality. Saint Peter, after his wonderful deliverance from prison, came by night to the house of Mary, the mother of John called Mark, where many were gathered together in prayer (Acts 12:12). At that time Saints Barnabas and Saul were in Jerusalem bringing relief from the believers in Antioch. Returning to Antioch, they took with them John, called Mark (Acts 12:25). When after returning to Antioch Saints Paul and Barnabas, moved by the Spirit, set out on a preaching mission to various places, they took with them this John to serve them (Acts 13:5). But he soon left them and returned to Jerusalem (Acts 13:13), either from Cyprus or after crossing over to Perga in Pamphylia. The Apostles continued their journey alone and, returning from it, soon set out for Jerusalem for a decision regarding the way to receive the Gentiles, on which occasion the Apostolic Council took place there. From Jerusalem, Judas and Silas came with them to Antioch by order of the elders in the Church. John Mark is not mentioned. But when, a little later, on the proposal of Saint Paul to visit the churches they had founded, they were preparing to depart, John Mark was there, probably having come from Jerusalem with them. For Barnabas proposed to take him with them again. From this time until the present mention in the Epistle to the Colossians, nothing is said of Mark in Acts. It must be believed that he turned up in Rome with Saint Paul at the beginning of his bonds there, not by chance but on behalf of Saint Barnabas. One can broaden the supposition, believing that he, on behalf of his mother, at the direction of Barnabas, served Paul in Jerusalem and in Caesarea, and when Saint Paul was sent to Rome, his mother and Saint Barnabas sent him to Rome by another route, where he met Saint Paul, delivered greetings from his family, and, having fulfilled what was needed for his assignment, was preparing to return home. His route could have been through Ephesus, Colossae, Laodicea, and further to the sea at Myra of Lycia, and from there to Cyprus and Jerusalem if needed. It appears that his mother was the sister of Saint Barnabas. They were from Cyprus by origin and had family property there.

This holy Mark is numbered among the Seventy Apostles. By tradition, he later was a bishop in Byblos of Phoenicia. His memory, besides January 4, is on September 27, together with Aristarchus. According to our tradition, it appears that he did not write the Gospel.

Saint Paul mentions that the Colossians received instructions concerning him. They received instructions, though it is not said from whom, yet it is obvious that from Saint Paul himself. But how they received them is difficult to establish by probable conjecture. If it is not fitting to believe that these are the verbal commands of the holy Apostle that Tychicus and Onesimus were to convey to the Colossians, then it must be believed that Saint Paul’s desire was previously conveyed to them in some way not in writing. Was not this done when Saint Paul, having sailed from Cyprus, arrived at Myra of Lycia on his way to Rome? (Acts 27:5). There Colossians could have met him by chance or design and received instructions from the Apostle; and the Apostle could have had reason to give such instructions, having received occasion perhaps in Cyprus from Saint Barnabas or his sister, Mark’s mother, perhaps at that time being sent to Rome by another route.

“If he comes to you, welcome him.” This is not an explanation of the instructions. The instructions concerned other matters. Receive him as a brother, receive him with confidence—perhaps it was understood at the same time: listen to what he says as a man experienced in the faith. “But what? Would they not have received him without this? They certainly would have; but the Apostle expresses the desire that they do this with great enthusiasm, and thereby shows that this man too was a great man” (Saint Chrysostom). “He commands that when he comes they should honor him with the honor befitting a teacher” (blessed Theodoret).

Col. 4:11. And Jesus called Justus, he who is of the circumcision: these alone are my fellow-workers for the Kingdom of God, who have been a comfort to me.

“Jesus called Justus.” Saint Chrysostom says “perhaps this was the Corinthian,” the one into whose house Saint Paul moved after the Jews refused to listen to his preaching in the synagogues in Corinth (Acts 18:7). But that one is called “a worshipper of God,” that is, a Jewish proselyte, while the one mentioned here, together with Mark and Aristarchus, is described as “from the circumcision.” Saint Dimitry of Rostov (under January 4) identifies him with Josias or Joseph Barsabas, “who was called Justus” (Acts 1:23), who together with Matthew was chosen in place of Judas who fell from the number of the Twelve, and adds that he later was a bishop in Eleutheropolis. His memory, besides January 4, is on October 30, together with all who are numbered among the Seventy Apostles.

Having enumerated these three, probably specially known to the Colossians for some reason, Saint Paul in praise of them attributes to them the fact that they were a comfort to him. “Here is the greatest praise—to become the cause of joy and comfort for the Apostle” (blessed Theodoret and Oecumenius). “From this it is evident that these were great men, since they were a comfort to Paul” (Saint Chrysostom).

The words “the only ones” should be understood as meaning especially before the others. They cared so much and with such love for comforting Saint Paul that they surpassed all others. Saint Paul, while in bonds, enjoyed many privileges, as is evident; but bonds, as bonds, could not but require comfort, which all those with him and those from outside who knew him were ready to provide; but these three comforted him more than all.

“These are the only ones from among the circumcision who are working with me for the kingdom of God.” They were not the only fellow workers, but of all the fellow workers, they alone were especially a comfort to him. “Fellow workers for the kingdom”—collaborators in the work of establishing the Kingdom of God or the holy Church. That they are collaborators in this work is mentioned incidentally; the main point is that they were a comfort to him. It is added also so you do not think they are worthy of praise only for alleviating the unavoidable deprivations of the Apostle in bonds. No, he says, they are also my fellow workers in the work of establishing the Church. But they were not the only ones to be such; the Apostle had many fellow workers. He knew how to choose capable ones and, employing them in God’s work, provided them with crowns.

Why is it mentioned that they are “from the circumcision”? Blessed Theophylactus believes this is in praise of them: “At that time it seemed a great matter to be from the Jews.” Saint Chrysostom, on the other hand, says: “He is humbling the pride of the Jews and encouraging them (the Colossians—Christians from the Gentiles) by the fact that not many of the circumcised are, but the greater part of believers are from the Gentiles.” And Ambrosiaster reasons thus: “thereby he bears witness to them alone; for these, being of the circumcised, were helpers to him, always agreeing with his opinion and sharing his convictions and preaching that circumcision ought no longer to be done; therefore he calls them his participants in the Kingdom of God (that is, they will receive the same reward with him). To preach that one ought to be circumcised and keep the Sabbaths and new moons is not spiritual but earthly.” One can also respond with ignorance—not doubting that it was necessary for Saint Paul to mention this because of the circumstances of the time, only not knowing exactly why.

Col. 4:12. Epaphras, who is from you, a servant of Jesus Christ, greets you, always striving for you in prayers, that you may stand perfect and complete in all “the will of God.”

Saint Chrysostom says: “And at the beginning of the Epistle the Apostle recommended this man to the Colossians from the standpoint of the love for them that he showed by speaking of them in praise, ‘and he showed us,’ he says, ‘your love in the Spirit’” (Col. 1:8). Love also shows and makes him worthy of love, and that he prays for them. The Apostle presents him as such to the Colossians in order to open a wider door for his teaching (“so that they may listen more eagerly to his teaching” [blessed Theodoret]); because when a teacher is attentive and respectful toward his students, this brings great benefit to them (“they will more willingly believe his words” [blessed Theophylactus]). And again by the words “who is one of you”—he urges upon them that they should consider it an honor to have such a man, and be comforted that such men come forth from them. (“It is also a great praise for him that he is a servant of Christ” [blessed Theophylactus].) “Always struggling on your behalf in his prayers.” He did not simply say praying, but “struggling in his prayers,”—praying with fear and trembling (“with toil and sorrow of heart” [Oecumenius], “not only on one day but always” [blessed Theophylactus]).

For what does he pray? “That you may stand mature and fully assured in all the will of God.” “Here he at the same time both rebukes them, gently admonishes them, and gives counsel” (Saint Chrysostom).

“That you may stand,” ινα στητε—that you stand firm. Recalling the motive for writing the Epistle and its aim—the danger from false teachers and the desire to prevent falling away after them—it must be believed that the main subject of his prayer is: “that you stand firm.” Epaphras, who pointed out to me the danger in which you find yourselves and moved me to write this Epistle to avert it, now struggles in prayers that you might stand—remain firm in the teaching you have received and the rules of life you have adopted, not yielding to the suggestions of the false teachers. “That you stand firm”—is the same as in other places: “Be watchful, stand firm in the faith, be strong, be steadfast” (1 Cor. 16:13); “Stand firm and hold to the traditions” (2 Thes. 2:15); “be steadfast, unmovable” (1 Cor. 15:58); do not be “children, tossed about by waves and carried along by every wind of doctrine, by the trickery of men, by craftiness in deceitful scheming” (Eph. 4:14).

The words “mature and fully assured in all the will of God”—show how to stand without wavering. How? By remaining mature and fully assured in all the will of God. And this is the subject of prayer, but as a means of standing. May God give you both to hold complete conviction in the truth of all the will of God revealed to you and to fulfill it unfailingly, or to live by it, arranging your thoughts, desires, and feelings by it. The word “mature”—points to active walk in the will of God, and “fully assured”—to conviction that the teaching received is undoubtedly the true expression of God’s will. Now some have begun to read instead of πεπληρωμενοι—fully assured—πεπληροφορημενοι—fully convinced. Saint Chrysostom combines in this word “fully assured”—both things: fulfillment and conviction. “It is not enough,” he says, “to do the will of God simply, some will or other. He who is ‘filled’ with God’s will does not allow any other will in him besides this; otherwise he would condemn himself for not being convinced of its truth.”

If “mature” and “fully assured” are not distinguished as pointing to the active and contemplative aspects of Christianity, then the indication of these aspects can be seen in the words “in all the will of God;” for God’s will encompasses both doctrine and commandment, to which man’s conviction and life correspond on his side. In any case, one must see in the Apostle’s words an indication of both these aspects. His words more point to the active aspect, while the needs of the Colossians were more of a contemplative character. Therefore it must be believed that he had this aspect in mind in speaking thus; yet he expressed himself as if meaning the first—because the active aspect, through its influence on standing, surpasses the contemplative and even conditions the full conviction that should form the soul of the latter. Whoever walks out the path indicated by the incarnate economy through deed will in this very course receive living assurance of the truth of the economy itself and can no longer be shaken in his conviction, like one who has been healed by a certain medicine—confident in the medicine’s healing power. Those who waver in the truth of Christianity and afterward abandon it are only those who have not undertaken to walk its path and regard it as some theory—but it is life, and by the gift of life it convinces that it is truth. Whoever has tasted of its life is unshakable in faith; for him no other convictions are needed besides this tasted life. All of them are below this.

Col. 4:13. For I testify about him that he has great zeal for you and for those in Laodicea and for those in Hierapolis.

“I testify.” “A witness is worthy of all credence” (Saint Chrysostom). But why was such assurance added? For this reason: the warnings given before against false teachers, of whose danger the Apostle could learn from no one but Epaphras, could breed division between him and his flock, on the assumption that he presented it as so weak and so in need of warnings, from coolness or disposition against it. The Apostle prevents this assumption, assuring them that if Epaphras explained to the Apostle the condition of affairs in Colossae and neighboring cities, he did so from zeal for their spiritual good, so that they would remain steadfastly in the doctrines and rules of life once received—in which is salvation. He acts in the same spirit in which he labored to turn you to the Lord Saviour. “He has a great zeal for you.” The word “great concern” does not appear here. It was added by Slavic translators to express more exactly what Saint Paul meant when he said: he has ζηλον—that is, that he has deeply sincere zeal. Such is love everywhere. The Apostle points to this in Epaphras by this word. He speaks as it were: “Epaphras loves you ardently, has a strong attachment to you. He has,” he says, “zeal,” and moreover “great” zeal; here every word has weight. Thus also of himself in the Epistle to the Corinthians he says: “I am zealous for you with God’s own zeal” (2 Cor. 11:2) (Saint Chrysostom). One can also allow another motive for such testimony, namely, the desire to make those who will read this more zealous for their own salvation; for if others have such care for them, then for them to remain in carelessness is utterly inexcusable. Thus Ambrosiaster: “to make them more careful about their own salvation, the Apostle shows how great is the care others have for them. For everyone becomes more careful about himself from shame when he sees that another is more concerned about him than he himself is.”

“For those who are in Laodicea and in Hierapolis.” For Epaphras this was one flock. He founded Churches in all these cities and was a bishop over them. He remained with the Apostle Paul perhaps because he still had need of something. He was sent by those Churches to serve Saint Paul in his bonds, as blessed Theodoret supposes. Or he wished to await what Tychicus would learn about the state of affairs there, to see if it would be necessary to receive from Saint Paul any further instructions and orders as a result.

Col. 4:14. Luke, the beloved physician, and Demas greet you.

“Luke.” “This is the Evangelist Luke” (who wrote both the Divine Gospel and the history of the Acts [blessed Theodoret]). He places him after Epaphras, not lowering him, but wished to exalt and honor Epaphras before his own flock (according to its needs). He added “the beloved,”—which is no small praise: for to be beloved by Paul is a very great honor (Saint Chrysostom). Luke was beloved by Saint Paul because, leaving all things, he always followed this Apostle (Ambrosiaster). During the voyage to Rome Saint Luke was inseparable from him. Saint Luke later founded the Church in Thebes of Boeotia, where he also reposed at more than 80 years of age. Under Constantine (360 AD) his relics were transferred to Constantinople. His memory is on October 18. Demas, as it appears, had not yet left his teacher (blessed Theophylactus). For later he did not hold firm and abandoned the Apostle, as is spoken of him in the Epistle to Timothy: “Demas… abandoned me, having loved this present world” (2 Tim. 4:10).

Col. 4:15. Greet the brothers in Laodicea and Nymphas and the church in his house.

The Apostle, in sending greeting to the Laodiceans as brethren through the Colossians, joins them in the love of brotherhood. “See how he brings them close together and how he binds them to each other; and not only by this greeting, but especially by then commanding them to pass on for reading the Epistle itself” (Saint Chrysostom). The relation of Saint Paul to the Laodiceans expressed in these words shows that they were personally known to him, as was Nympha. He does not mention the people of Hierapolis either because he did not know them personally, or because they did not require special support either in the matter of life or in the matter of faith.

Nympha, it must be believed, was a guardian of that Church—a presbyter taking the place of Epaphras in his absence. His whole family consisted of believers who were all also known to Saint Paul. He certainly had church gatherings in his house. “Saint Paul shows special disposition toward Nympha by mentioning him separately; and does this not without purpose, but to awaken emulation in others also. For it is significant that he is not placed on the same level with others. See how great he shows this man to be if his house was a church” (Saint Chrysostom). “He, as is probable, having adorned his own house with piety, turned it into a church” (blessed Theodoret). Tradition has preserved nothing more about this Nympha. It is likely that he served as a priest there and reposed.