SANCTIFICATION: NEW RELATIONSHIPS

COLOSSIANS 4:7-18

FEBRUARY 6, 2000

 

If we are not careful, we can begin to think that the Bible was written only for our century and is detached from history. But the close of this epistle brings us back to reality, that the Word of God was given to real people, facing the daunting challenges of life in all ages. Every age needs to hear the Word of God. While the message of Colossians is fresh and up-to-date for our own needs, we are reminded that it first came to a band of believers struggling with encroaching heresy. How they learned to live with each other in the body of Christ is the very same way that we must learn to live with one another.

 

I read a little poem a few years ago that expresses the difficulty often experienced in living relationships in the body of Christ:

       To dwell with saints above

That will be glory;

But to live with saints below,

That's another story.

 

Sanctification extends to all the relationships of life, especially those in the church. We have already noticed the impact of the believer's sanctification on his home, work, and outside relationships. Now we take a closer look at the newness of relationships in the body of Christ. How do we maintain a holy harmony in the body of Christ?

 

I. Partnership with one another

 

This epistle was written to real men and women who faced genuine struggle, while at the same time desired to know the fullness of Christ. Neither their struggles nor their knowledge of Christ would take place in a vacuum. The body of Christ would labor together to strengthen one another, hold one another accountable, exhort one another, and offer encouragement.

 

The only epistle with a longer "greeting" section than our present text is Romans 16. Ten believers, Jews and Gentiles, are commended to the Colossians, sending greetings or receiving words of greetings. Paul was no ivory tower theologian, spouting lofty themes without the touch of reality. He was dealing with real people, writing with their particular needs in mind. The whole epistle was likely a response to Epaphras' report of the creeping Gnostic heresy in the Lycus Valley. Now Paul puts names to some of the faces both with him and at Colossae.

 

1. Affection

 

Most of the names mentioned are not central to the New Testament narratives. We are familiar with Barnabas and Mark, and certainly with Luke, but the rest are not as well known. The primary messenger was Tychicus: "As to all my affairs, Tychicus, our beloved brother and faithful servant and fellow bond-servant in the Lord, will bring you information." Paul offers a three-fold expression of the admiration he has for this servant-hearted brother. He was beloved as a brother in the Lord, that is, he was well loved having endeared himself to Paul by his love for Christ. He was dependable in every way for he is called "faithful servant." It seems that Tychicus had a greater concern for Paul and the body of Christ than in serving his own interests. According to Acts 20:4, it appears that Tychicus was from the area of Ephesus and may have witnessed the riot that occurred when the idolatrous artisans revolted at the preaching of the gospel. Paul had to make a quick exit out of the area and Tychicus accompanied him. Toward the end of Paul's life, he sends Tychicus to Ephesus to once again strengthen the work in that city (II Timothy 4:12). The last title, "fellow bond-servant in the Lord," reveals the kinship that Paul sensed with this man as the Apostle wrote from his prison cell. Tychicus had entered into his labors as a servant of Christ, sharing in the suffering and the joys of Christian ministry.

 

Onesimus comes up again in the letter of Philemon. Here Paul calls him "our faithful and beloved brother, who is one of your number." This gives evidence that Onesimus was part of the Colossian church now that he was a believer. In Philemon, we read that Onesimus had left his master and found his way to Paul in Rome. While there, he was converted and became a trustworthy servant of the gospel. Paul exhorts Philemon to receive him back as a brother, not as a slave. The Apostle boldly identifies himself with this runaway slave who now is a "faithful and beloved brother."

 

Of Aristarchus, Paul identifies him as "my fellow prisoner." The word implies that either Aristarchus was arrested with Paul or else he joined himself to Paul in prison, perhaps entering into service with Paul. The term the Apostle uses to describe him literally denotes "a prisoner of war." For Paul and Aristarchus both knew that they were engaged in a spiritual battle, with the adversary of men's souls in hot pursuit and the powers of the world wildly swinging. We are conscious that this dear brother entered into the spiritual warfare that Paul knew so keenly.

 

Do you remember how Paul and Mark had a rift some 12 yeas before this epistle on the first missionary journey? Forgiveness and restoration is evident as these believers once again embraced in warmth and Christian affection.

 

Justus is called a "fellow worker for the kingdom of God." This implies the partnership that Paul sensed with this brother in extending the work of God's kingdom. Epaphras is called "a bondslave of Jesus Christ," and Luke is called "the beloved physician." All of these titles demonstrate a sense of brotherly affection in the body of Christ. We are not to think of the church as just numbers or a disconnected group of people. Rather we are to see one another as faithful, beloved, bondslaves, and fellow workers. We can do this only if we recognize the kindred spirit of the church of Jesus Christ. We are laborers together for the sake of God's kingdom.

 

2. Trust

 

Trust is a missing element in many churches today. Sometimes there are good reasons for it, as in dishonesty or violation of confidences that lead to a lack of trust. But other times it is simply due to the distrustful nature of man. We are afraid that someone might hurt us or do us wrong, so we refuse to let down our guard and enter into a relationship of trust with them. I admit that this is risky business but it is essential business for believers. There are occasionally Judases in the church that make us think that we cannot trust anyone. But remember that he was the exception, not the rule in the early fellowship of believers. Those brethren depended on each one to keep his word and to be honest in all dealings.

 

Tychicus is a wonderful example of trust. He is only viewed as a messenger. We have no instance of him preaching or holding an office in the church. Yet he was trusted for his faithfulness in what seems to be a small thing. Paul assured the Colossians, "As to all my affairs, Tychicus, our beloved brother and faithful servant and fellow bond-servant in the Lord, will bring you information." In other words, you can count on him. He will do what has been entrusted to him. Can this be said of you? When you are entrusted with a responsibility, do you follow through faithfully?

 

Along with him, Onesimus is entrusted to carry the epistle and deliver just the right communication with the Colossians. Paul says of both of them, "They will inform you about the whole situation here." We must keep in mind that Onesimus had run away from his master and had likely defrauded him of either money or some material object, for which Paul later says he is willing to pay. So he had been dishonest and he had also been lazy. But now as a new man in Christ, the Apostle candidly trusts him with the responsibility of delivering an encouraging and informative message to help the Colossians along. A new heart through Christ opens the way to such dependability.

 

There are few things that are nobler among Christians than the quality of trustworthiness. Whether it is in the realm of money or service or prayer or any other area, we must be trustworthy. Through my years of pastoral ministry there have been those men, women, and youth who I know that I can trust with some duty or assignment. I do not even have to give it another thought. That is the kind of quality we must have to develop as partners in the ministry of the gospel.

 

3. Communication

 

Paul thought it important that the Colossians knew exactly what was going on with him in his imprisonment and missionary work. Evidently, they thought it important as well. Notice the three statements he uses: "will bring you information," "that you may know about our circumstances," and "inform you about the whole situation here." We can well suppose that the Colossians had asked about Paul's welfare through Epaphras. They were concerned about him personally as well as the ongoing work of the gospel. They could not pray intelligently if they did not know what was going on. Nor could they get involved in providing personnel or financial assistance if they were unaware of the needs. Paul would not have known about the Colossian's needs had Epaphras not taken the time to communicate with him. As a matter of fact, most of our New Testament epistles are responses to communication. They represent concern on both the part of apostles and congregations. Because they communicated they were able to see the work of God increase in the first century.

 

Christians are not to stick their heads in the sand of ignorance when it comes to the work of the gospel across the globe. We are to be informed of the work of ministry in the broadest sense. That means that we are to communicate with each other about needs within the church. There are no mind readers in the church. When needs arise, we must be transparent enough to speak to others in the body for help.

 

And we must also take the time to find out what is going on beyond our community. How can we pray for the work of God across the globe if we are uninformed? Have you communicated with a Christian worker or missionary or fellow believer in another part of the country or the world lately? Let's make sure that we are not just concerned for our own little nest among the billions of the world. In this way we can be assured of developing a "world Christian" mindset that truly has the world on our hearts. By affection for one another, being dependable, and communicating we will build a stronger sense of partnership in the ministry of the church.

 

II. Intercession for one another

 

Paul was a praying man. But so were others in the body of Christ. The Apostle had already offered his prayer for the Colossians and exhorted them to pray. Now he assures them of the prayers of Epaphras, who had evidently been an evangelist among them. He offers a model for us in praying for the body of Christ, as well as reminding us of the need the Church has for faithful praying.

 

1. Soul labor

 

How would you explain the work of prayer? Paul says Epaphras is "always laboring earnestly for you in his prayers" and in the next verse, "he has a deep concern for you and for those who are in Laodicea and Hierapolis." The Greek of "laboring earnestly" is intense, demonstrating that this was the regular practice of Epaphras. The word means that he went through a struggle in prayer. We get our English term "agonize" from this Greek word. The phrase "deep concern" implies strenuous work: the sort of work that demands soul-exertion on the part of the intercessor. It shows that prayer was no passing matter to this believer. He sensed responsibility for others in the body of Christ, so he wrestled in prayer that the churches in the Lycus Valley might develop to their full potential in Christ.

 

I think we can safely assume that Paul and Epaphras probably had a few prayer meetings together to intercede for the needs in this area of Christian work. We can also assume that the reason for such earnestness in prayer was a genuine love for these people. These were not numbers to Epaphras but fellow members of the body of Christ. Their joy was his joy. Their burdens were his burdens. Their trials were his trials.

 

Do you share that same burden as you think of the extension of the body of Christ that has gathered to worship regularly in this place? If "church" is simply a place to us and not a people, then I can assure you that we have no sense of heart burden to pray. If "church" is something you do on Sunday in order to salve your conscience, then I can assure you as well that we have no sense of prayer burden. But if we recognize that we are vitally connected to one another in Christ; that we are corporately indwelled by the Holy Spirit; that we are identified as part of the same family in Christ; that we will spend eternity with each other, then it ought to do something to the way we pray for one another. If you have a low view of the church and its importance in the economy of God, then you will not give much thought to praying earnestly for the body. Epaphras saw his laboring in prayer to be essential for the spiritual well being of these churches. Do you recognize that your faithful praying is essential for this body?

 

2. Desire for others

 

What did Epaphras pray for his brethren in the Lycus Valley? Paul declares that he prayed, "that you may stand perfect and fully assured in all the will of God." He prayed so much more than simply that God might bless them. His prayer was specifically for their spiritual development. To "stand perfect" literally implies a firm standing in spiritual maturity. Think of how these believers were being pummeled by the false teachers in Colossae. While they struggled, Epaphras labored behind the scenes, beseeching the throne of God for them that they might "stand firm" and be unmoved by the threats and intimidations thrown their way. But he did not just want them to exemplify spiritual stubbornness. He wanted to see them growing into spiritual maturity, so his prayer is that they might hold their ground spiritually and in doing so, grow into stable, mature believers.

 

But Paul continues and explains that Epaphras prayed that they might be "fully assured in all the will of God." This points directly to the heart of the problem they faced. They lacked the assurance of Christ's sufficiency. They did not fully understand God's design for them through Christ. So he prays that they might come to the richly satisfying understanding of the truth in Christ. He does not want them to be blown about by the deceitful winds of false teaching, but to open their sails to the steady winds of divine truth. They were to be directed by the truth in Christ and satisfied in Christ alone. So for this he prays. We might add that he was praying for a full application of what Paul had written to them.

 

If you are not sure what to pray for others in this body, then why not pray this same prayer? We can take an example from Epaphras who offered a sure content in his prayers. Do you pray regularly for your fellow believers in this body? Do you labor in prayer so that this body might stand firmly in spiritual maturity and fully assured in all he will of God?

 

III. Instruction of one another

 

The whole epistle to the Colossians was instruction, carefully delivered to the church at Colossae. But there is contained in the epistle a wonderful word of exhortation about instruction.

 

1. Public reading of Scripture

 

This was not a letter to be kept in private. It was not just for the pastors and elders in the church. Rather it was to be publicly read as the body gathered for worship. "When this letter is read among you, have it also read in the church of the Laodiceans." In all likelihood, it was read numerous times, so that the church might benefit from the richness of the divine truth set forth. This is the pattern that Paul gave to Timothy as well: "Until I come, give attention to the public reading of Scripture, to exhortation and teaching" (I Timothy 4:13). Because the Apostle could not be present to deliver the divine word in person, he sent the message of God to them in print. The church was to give rapt attention to the reading of Scripture, to be followed by exhortation or preaching and teaching of the Word.

 

Occasionally someone will ask why we do so much Scripture reading in our services. It is for this very reason that Paul sets forth: the church is instructed by the public reading of Scripture. The popular sentiment of our day among evangelicals is to have very little Scripture reading. Ironically, some of the more liberal churches in their liturgies will read lengthy portions of the Word of God. The people who say they believe the Bible do not read it publicly and those who give no claim to the Bible being divinely inspired read it in their worship. By the grace of God, some in those liberal settings are brought to faith in Christ from the reading of God's Word, even though they may not hear gospel preaching. At least they are hearing the Word of God. 

 

Do we believe the Bible is indeed the Word of God? Then should we not cherish it as it is read among the body? Many of you participated in the New Year's Eve service that we had a few weeks back. It was primarily the reading of Scripture interspersed with a few hymns. I was thrilled by the comments from our church! Two hours of Bible reading and hymn singing passed by quickly! We found ourselves enriched by hearing the Word.

 

2. Passing along the Scripture

 

The treasure entrusted to them in the Word of God (in the epistle) was to be passed along to fellow believers. They had no completed cannon of Scripture as we do. They were to regularly pass along the apostolic letters and gospels to help strengthen them in the faith. Paul tells them, "When this letter is read among you, have it read in the church of the Laodiceans; and you, for your part read my letter that is coming from Laodicea." It shows the centrality of the Word even in the early church. But notice that they were not to just be concerned about themselves. They were to help other churches in passing along the Word of God, helping to encourage them in the Scriptures. We do not know what was contained in the letter to Laodicea. Some conjecture that this was the Epistle to the Ephesians, but there seems to be no basis for any valid argument on this. The fact is, it we do not have this letter, but at the time it was deemed to be important for the Colossians to hear.

 

Occasionally I find myself thinking, I sure wish the Lord had given us word on this subject or that. Then I am brought back to the fact that (1) God hides some things for his own glory and (2) that the Scriptures are inspired by God and profitable for teaching, reproof, correction, training in righteousness, that we might be adequate and equipped for every good work (II Tim. 3:16-17). The Scriptures as we have them are "adequate," so we need not wish for more. The fact is, we have not begun to fathom the depths of what we have, much less look for more!

 

We are also reminded that not only were the Colossians to help the Laodiceans, but they were also to receive the help from the Laodiceans. In other words, we are not to become an island unto ourselves, thinking that we are "the" repository of truth and thinking that we cannot learn from others. We must profit from the teaching of other churches, other pastors, and other ministries. Indeed, we have profited from others and shall continue to do so.

 

Conclusion

 

How do we grow in relationship to each other in the church? First, we must remember that we are partners or fellow workers together in God's kingdom. We must never have a "Lone Ranger" mentality that thinks he or she does not need the body of Christ. You are destined for error and tragedy if you develop such an attitude.

 

Second, we must be sensitive to interceding for each other in the body. We addressed this subject a couple of weeks ago. Let me ask you as a follow up to that message, have you been praying regularly for the ten ministers or missionaries I challenged you to pray for over the next year? Do you have any regular, systematic approach to praying for others in the church? I want to challenge the whole body on this: let's use our new church directories as prayer guides for interceding for each other. Let's open our hearts and share our burdens with one another so that we might pray fervently on behalf of the church.

 

Third, we must give our undivided attention to the public reading of Scripture, as well as its explanation in teaching or preaching. Let us be "bibline" as Spurgeon put it. Let's saturate our minds and thoughts and tongues with the Word of God. And let us pass the Word to others in our conversation, in our passing out literature, and in our mission giving. And let us also profit and appreciate the biblical preaching we receive from others. Pray for other churches and pastors in the community. Let us grow together as the body of Christ.

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