WHAT HAS BEEN SEEN

           The opening verses of this Epistle set the stage for sound spiritual thought. They assist us in getting our bearings. They break up the fallow ground of the mind, and clear the way for the reception of the truth. Several key considerations are being made known.

1. The Experience of Saints

          While this is a special letter written to a special church, it contains words that pertain to a “common salvation” (Jude 1:3). The Spirit speaks in such a manner as to profit all saints. A brief reminder of these things will assist us in obtaining the maximum benefit from the text. The experiences of reference are common to all believers.

          Faith. Faith is at the foundational level of spiritual life. It is more of a root than a branch. It is the coinage of the Kingdom with which Divine provisions are appropriated. The very first thing Paul heard about the Colossians pertained to their faith: “we heard of your faith in the Lord Jesus Christ” (1:4). This is what provoked them to receive the Gospel, and be faithful to the Lord. With religious men, the adoption of a human creed or theological position identifies them. With those in Christ, faith is the true mark of godly identity.

          Love. The love of the brethren is an accomplishment that can only be realized by those who are in Christ Jesus. This was also one of the first things Paul heard about the Colossians: “the love which ye have to all the saints.” Not only are believers knit together in Christ Jesus, the Colossians knew it. They saw the people of God as Jesus Himself saw them, and expressed affection for them, and ministry toward them. This is the common experience of all who live by faith and walk in the Spirit.

          Hope. When the Colossians heard the Gospel of Christ, they understood it be personal. It was not a sectarian creed, or a lifeless dogma. It enabled them to have an “anchor” in heaven, and thus brought stability to them. Therefore Paul reminds them that their faith and love sprang from “the hope which is laid up for you in heaven, whereof ye heard before in the word of the truth of the gospel” (1:5).

          After all is said and done, the ultimate spiritual experiences are faith, love, and hope. Without these, no other experience is of any lasting value. You can cross the Red Sea, but fail to enter the promised land because of a lack of faith. You can profess that you know God, but if you do not love the brethren, you remain in darkness, and do not know God. You can be part of a seemingly thriving church, but if you do not have hope, you will not be able to be saved.

2. The Fellowship of Believers

          The love of the brethren is both personal and expressive. It results in a productive fellowship. It is seen in the closeness of Paul and Timothy (1:1). It is confirmed in the forwardness of Paul to bless the Colossian brethren (1:2). The thanksgiving of Paul was an expression of that fellowship (1:3). The Colossians love for all of the saints was such an expression as well.

          We live in a time of lifeless religion. Much of “church life” centers in the flesh rather than the Spirit. However, true fellowship is the result of walking in the light, not in fleshly attraction. As it is written, “But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin” (1 John 1:7). This is an indispensable and evidentiary spiritual experience.

3. Divine ProvisionLife in Christ Jesus does not consist of lifeless teachings and vain philosophizing. Ours is not a religion of speculation and theorizing. In Christ there is the conscious and satisfying experience of Divine provision. This includes the Gospel itself, which identifies the hope that is laid up for us in heaven (1:5). Men like Paul, Timothy, and Epaphras are included in these provisions (1:1,7), as well as grace and peace (1:2), and faith and love (1 Tim 1:14).

4. Spiritual Fruit

          The life of God is productive, bearing fruit. In Christ, this is a common experience, not an unusual one – even though it is not common in institutionalism. Paul reminded the Colossians that the Gospel was bringing “forth fruit” in them, as it was doing “in all the world” (1:6). There is no such thing as a disciple that does not bear fruit. Fruit is one of the characteristics through which disciples are identified. Jesus said, “Herein is my Father glorified, that ye bear much fruit; so shall ye be my disciples” (John 15:8). Speaking as a man, the lowest percentage of fruit is “thirty-fold” (Matt 13:8).

5. Godly Expectation

          Spiritual life is the mother of expectancy – of “good hope.” Jeremiah spoke of the marvelous outcome of Divine working as “an expected end” (Jer 29:11). For those in Christ, this is “the hope which is laid up for you in heaven, whereof ye heard before in the word of the truth of the gospel” (1:5).

          As you can see, there is a spirit that pervades the whole of the heavenly kingdom. This spirit, or tone, is found in individual believers themselves and their communication with one another. It is acknowledged in the emphasis of their lives, their words, and their deeds. At no point do believers conduct themselves apart from the Lord Jesus, whether Paul, Timothy, Epaphras, or the Colossian brethren. I acknowledge this is not common in the American churches. However, that is because the churches are substandard.

NOT TO OURSELVES

          No individual believer or congregation of believers live unto themselves. As is it written, “For none of us liveth to himself, and no man dieth to himself” (Rom 14:7), or “For none of us lives to himself alone and none of us dies to himself alone” ^NIV (Rom 14:7). The sense of the text is captured very well in the Basic Bible English Version: “For every man's life and every man's death has a relation to others as well as to himself.” The New Living Translation also presents an interesting perspective: “For we are not our own masters when we live or when we die.”

          Two perspectives are included in this text. First, we are answerable to the Lord Jesus Christ for both our living and our dying. It is our business to live well and die well – to the honor and glory of Christ. Second, we are on display in both living and dying. Men behold us, and can either “glorify our Father in heaven” for what they behold (Matt 5:16), or “blaspheme that worthy Name” by which we are called (James 2:7). Those in Christ are particularly said to be “a spectacle unto the world, and to angels, and to men” (1 Cor 4:9). There are reactions in the heavenly realms to what is seen among men. Angels, for example, are noted for their joy “over one sinner that repenteth” (Lk 15:10). An angel also “smote” Herod to death when “he gave not God the glory” (Acts 12:23). No man lives or dies to himself!

          In the text before us, the lives of the Colossian saints had been reported to, and duly noted by, Paul. The faithful report had an impact upon his spirit, and he was moved to give thanks for those in whom Divine workings were evident.

          His introductory words are not expressions of mere human politeness. They are not a literary formality, or courteous dialog. His words are insightful communication, designed to give God glory and promote spiritual life. They are an expression of spiritual perception.

   YOU LEARNED

          “ ^7a As ye also learned . . . ” The subject under consideration is the message that had produced notable spiritual qualities in the Colossian brethren: “the word of the truth of the Gospel” (1:4). It is “the word of the truth of the Gospel,” because that is the only means of becoming aware of the fact, nature, and intent of the Gospel. There is not one particle of tangible evidence that can lead to the conclusions proclaimed in the Gospel. There is no form of reasoning, logic, or philosophy, that can cause a person to conclude the realities affirmed in the Gospel. From the beginning to the ending, these things are “learned” from a message – an inspired message revealed from heaven.

          Even though I have mentioned some of these things before, it is needful to again rehearse a few of the accomplishments that are made known through “the truth of the Gospel.” These are pillars in sound thought.

✙    Jesus “put away sin” (Heb 9:26).

✙    We “were reconciled to God by the death of His Son” (Rom 5:10).

✙    Jesus “made peace” through the blood of His cross (Col 1:20).

✙    God “saw the travail” of Christ’s soul, and was “satisfied” (Isa 53:11).

✙    Through death, Jesus “destroyed” the devil (Heb 2:14).

✙    In the cross, Jesus “spoiled principalities and powers” (Col 2:15).

✙    Jesus was declared to be “the Son of God with power... by the resurrection from the dead” (Rom 1:4).

✙    Jesus has been exalted “to give repentance to Israel and the remission of sins” (Acts 5:31).

✙    The church has been purchased with Christ’s blood (Acts 20:28).

✙    We are “justified freely through the redemption that is in Christ Jesus” (Rom 3:24).

✙    Jesus was “raised for our justification” (Rom 4:25).

✙    God “condemned sin” in the flesh of Christ (Rom 8:3).

✙    Christ is “at the right hand of God,” and “also maketh intecession for us” (Rom 8:34).

✙    Christ is Lord of the living and the dead (Rom 14:9).

✙    We have been “bought with a price” (1 Cor 6:20).

✙    God made Jesus “to be sin for us, that we might be made the righteousness of God in Him” (2 Cor 5:21).

✙    Jesus “gave Himself for our sins” to “deliver us from this present evil world” (Gal 1:4).

✙    Christ has “redeemed us from the curse of the Law,” being “made a curse for us” (Gal 13:13).

✙    We have been “made accepted in the Beloved” (Eph 1:6).

✙    We have been “made nigh” to God “by the blood of Christ” (Eph 2:13).

✙    Christ has “broken down the middle wall of partition” between Jew and the Gentile (Eph 2:14).

✙    Jesus has “abolished in His flesh the enmity, even the law of commandments contained in ordinances” (Eph 2:14).

✙    When Christ offered Himself to God, it was a “sweet smelling savor” to Him (Eph 5:2).

✙    Jesus has “delivered us from the wrath to come” (1 Thess 1:10).

✙    Jesus died for us, that whether we live or die, “we should live together with Him” (1 Thess 5:10).

✙    Christ “gave Himself for us that He might redeem us from all iniquity” (Tit 2:14a).

✙    Christ “gave Himself” to “purify unto himself a peculiar people, zealous of good works” (Tit 2:14b).

✙    Jesus is presently upholding all things by the word of His power (Heb 1:3).

✙    Jesus “tasted death for every man” (Heb 2:9).

✙    Jesus is “able to succor them that are tempted” (Heb 2:18).

✙    Jesus ever lives “to make intercession for us” (Heb 7:25).

✙    Christ has “obtained eternal redemption for us” (Heb 9:12).

✙    The blood of Christ can “purge your conscience from dead works to serve the living God” (Heb 9:14).

✙    We have been called to “receive the promise of eternal inheritance” (Heb 9:15).

✙    “By one offering,” Jesus has “perfected forever them that are sanctified” (Heb 10:14).

✙    In Christ we “have boldness to enter into the holiest by the blood of Jesus” (Heb 10:19).

✙    Through His flesh, Christ has “consecrated” a “new and a living way” for us (Heb 10:20).

✙    Jesus is “the Mediator of the New Covenant” (Heb 12:24).

✙    The “precious blood of Christ” has redeemed us from the “vain conversation received by tradition from our fathers” (1 Pet 1:18).

✙    Jesus “bore our sins in His body on the tree” (1 Pet 2:24).

✙    Jesus “is the propitiation for our sins,” and for “the whole world” as well (1 John 2:2).

✙    Jesus has “washed us from our sins,” and made us “kings and priests unto God” (Rev 1:5-6; 5:10).

SOME OBSERVATIONS

          There are forty-two Gospel realities – and they are only a sampling. Which one of them (to say nothing of all of them) would any mortal ever have known if it was not declared? Where can such glorious realities be learned apart from the Gospel of Christ? What astute thinker or logician has ever concluded them?

          Allow me to press this point, for it is a foundational one. Can a single one of these verities be drawn from the well of human wisdom – in any of its varied forms? Will science testify to these things? If we linger at the pool of psychiatry, will we be able to learn of them? What verb tense or etymological mood can yield such conclusions? Can the financial world shed any light on them? How about human history? Dip into the shallow well of motivation and organization and see if you can cause a single one of these declarations to be more clear!

          What man or woman is there who has learned these things independently of the “glorious Gospel of the blessed God” (1 Tim 1:11? If the Gospel had not been preached “with the Holy Spirit sent down from heaven” (1 Pet 1:12), would such lofty truths ever have found their way into any creed, doctrinal statement, or writings of men?

          You may even consider the three foundations of the Gospel: the death, burial, and resurrection of Christ (1 Cor 15:3-4). If they had not been declared, how would you have known of them? Could you have studied the writings of Moses and surmised them? Could you have derived such facts from the Psalms, or Proverbs, or the writings of the Prophets? If the light of the Gospel did not shed its rays upon Moses, the Prophets, and the Psalms, we would have remained as abysmally ignorant of facts and implications concerning the Messiah as the generations before us! That is involved in the Spirit’s word, “Even the mystery which hath been hid from ages and from generations, but now is made manifest to His saints” (Col 1:26). And how is it “made manifest?” It is by declaration – by the heralding of a message!

THE COLOSSIANS LEARNED

          To “learn” is to come to an understanding of something. It is not like “learning” mathematical tables, or a mere routine. Such things can be learned by rote, with no real comprehension of what is involved in them.

          The way “learn” is used in the Scriptures confirms it is not speaking of an academic learning.

✙    “It is written in the prophets, And they shall be all taught of God. Every man therefore that hath heard, and hath learned of the Father, cometh unto me” (John 6:45).

✙    “But go ye and learn what that meaneth, I will have mercy, and not sacrifice: for I am not come to call the righteous, but sinners to repentance” (Mat 9:13)

✙    “Take my yoke upon you, and learn of [from] Me; for I am meek and lowly in heart: and ye shall find rest unto your souls” (Mat 11:29).

✙    “Who being past feeling have given themselves over unto lasciviousness, to work all uncleanness with greediness. But ye have not so learned Christ; if so be that ye have heard him, and have been taught by him, as the truth is in Jesus” (Eph 4:19-21).

✙    “Not that I speak in respect of want: for I have learned, in whatsoever state I am, therewith to be content” (Phil 4:11).

✙    “And let ours also learn to maintain good works for necessary uses, that they be not unfruitful” (Titus 3:14)

✙    “Though he were a Son, yet learned He obedience by the things which he suffered” (Heb 5:8).

          In particular, these brethren had learned “of the hope” that was “laid up in heaven” for them. That is what motivated them to have faith in Christ and a love for all the saints (1:4). They had understood the Gospel, and therefore it bore fruit in them.

The Gospel Must Be Understood

          The Gospel bears no fruit where it is not understood. Jesus confirmed this in His explanation of the parable of the sower who cast his seed on various soils. One area that received that seed is described as “the way side,” or “the path” ^NIV “beside the road.” ^NASB It is said of that seed, “it was trodden down,” or “trampled down.” ^NKJV Men walked upon it as though it was nothing. Consequently “the fowls of the air devoured it” (Lk 8:5). Jesus did not tell the multitudes the meaning of this parable. So far as they were concerned, it was an agricultural lesson.

          The disciples of Jesus were not content to remain in the dark. They asked, “What might this parable be?” Confirming that understanding is not the result of mere human reasoning, Jesus responded, “Unto you it is given to know the mysteries of the kingdom of God” (Luke 8:10). Others, however, only received the parable, and thus could not see and could not understand. He then made the meaning known to them, and they “learned” it.

          The seed, Jesus affirmed, “is the word of God.” This is essentially the Gospel, for Jesus announced the Spirit was upon Him to “preach the Gospel” (Lk 4:18). The “word of the kingdom” is the message of the “day of salvation.” It is the means through which Divine purposes are realized in the hearts and lives of people. Only the Gospel is “the power of God unto salvation” – not salvation initially, but salvation in its entirety (Rom 1:16). As soon as the Gospel ceases to be proclaimed and expounded, the power of God ceases to work “unto salvation.”

          This circumstance explains many of the religious conditions that characterize our time. The “word of the kingdom” is not the law of Moses. It is not the Ten Commandments. It is not the book of Proverbs, or the various Divine statements concerning human behavior and interpersonal relationships. It is not the word concerning the church, its pattern, and its activities. There are certainly Divine utterances on all of these matters, and they are to be believed and embraced without hesitation. But they are not the “word of the kingdom.” They are not the essential message. They contain implications of the Gospel, but they are not the Gospel itself. Radical changes in human behavior do not come from sociological tips, but from the belief of, and obedience to, the Gospel of Christ.

          The “way side” depicted a certain class of people – those who were exposed to the word of the kingdom, the Gospel. Matthew adds they were people who heard “the word of the kingdom, and understandeth it not” (Matt 13:19). They walked about on the seed, totally oblivious of its nature and power. However, that was not the end of the matter. Jesus said, “then cometh the devil, and taketh away the word out of their hearts, lest they should believe and be saved” (Luke 8:12). Matthew said, “then cometh the wicked one, and catcheth away that which was sown in his heart” (Mat 13:19). Mark says, “but when they have heard, Satan cometh immediately, and taketh away the word that was sown in their hearts” (Mark 4:15). They did not learn, for learning is understanding!

Should A Lack of Understanding Be Tolerated?

          In this day of religious accommodation, should an ignorance of the Gospel be tolerated within the church? Whatever your answer, this is a condition that does exist, and in most alarming measures. However, God will not long endure such a circumstance. He will not stop Satan from snatching the powerful word of the Gospel out of disinterested and casual hearts – for they are the only ones who do not understand.

          It ought to be noted that the Word must first be proclaimed before such a judgment will be put upon way-side-hearers – whose name is “Legion.” I fear this marvelous Word has been supplanted by a sort of social Gospel that sways too and fro to the rhythm and cadence of the world. These days people are not hearing much about the Lord Jesus, and the “wonderful works of God.” The result is an unparalleled level of ignorance concerning what the Lord has done. In many circles, the death of Christ is the sole fact that is known, with little or no understanding of its implications.

          Such knowledge cannot produce the fruit found in the Colossians, which is the staple fruit of the kingdom (Gal 5:22-23). Shallow understanding cannot develop spiritually productive lives.

CONCLUDING THOUGHTS

          All of this may appear to be a meaningless excursion. Our religious environment, however, demands that these things be affirmed, for they are not generally known. It was a message that brought such favorable results among the Colossians. They heard a word that had power. Therefore, when they embraced it, powerful results were found in their lives.

          When what is preached is embraced, yet change is not apparent, a kingdom abnormality has occurred. Languid lives are the unavoidable result of powerless preaching. I will wax bold and suggest that the level of division, disinterest, and lack of stability that are found in the average church may very well be the result of a deficient spiritual diet.

          When men spend an inordinate amount of time solving problems, they are actually encroaching on Divine prerogatives. When problems tend to increase, and resolutions are more to be desired than the blessings of God, unbelief is lurking in the corners of life. That is simply not what the Gospel produces.

          It was not so among the Colossians. Their faith in Jesus and love toward all saints grew out of their embrace of “the word of the truth of the Gospel.” Once known, the truth made them free (John 8:32). It will do no less in day! The unquestionable challenge of our time is the dearth of truth, and a love for it, in the land.

   EPAPHRAS

       “ ^7b . . . of Epaphras . . . ” The name “Epaphras” means “lovely.” ^STRONG’S It was a most suitable name for this dear saint, for he had a beautiful spirit and demeanor. Some consider this name to be a contraction of Epaphroditus, and therefore the person of reference to be the same man mentioned in Philippians 2:25 and 4:18. However, there is no etymological or doctrinal evidence that this is the case. I will consider this to be a unique person. Epaphroditus was associated with the church at Philippi (Phil 4:18), and Epaphras with the church at Colossae (Col 4:12). That is evidence enough that they are not the same person.

            Epaphras is also mentioned in the book of Philemon, where he is called Paul’s “fellow prisoner” (Phile 1:23). We know from Colossians and Philemon of others who were associated with the church at Colossae. Onesimus was one of the Colossians (4:9), and a former slave of Philemon (Phil 1:10-12). Archippus was one of the Colossian brethren, and is also mentioned in Philemon (Col 4:17; Phile 1:2). Philemon himself was apparently among the Colossians. In fact, there is strong evidence that these brethren met in Philemon’s own house (Phile 1:2). The Colossians were no doubt the saints that were often “refreshed” by Philemon (Phile 1:7). All of this strongly suggests that the Colossians were not a “large” group of brethren, but were a smaller number of saints who gathered regularly in the house of Philemon – a “house” church (Phile 1:2).

            Epaphras was the one through whom the Colossians had heard the truth of the Gospel: “the word of truth, the Gospel . . . and knew the grace of God in truth which has come to you . . . just as you learned it from Epaphras” ^NASB (1:5-7). This suggests Epaphras founded the church at Colossae – although he appears to have been a relatively unknown child of the King. Nevertheless, God does not look upon appearance, but on the heart.

            Because Onesimus was sent to both the Colossians and Philemon (Col 4:9; Phile 1:10), we conclude that the letters addressed to them were written about the same time. From that supposition we may draw at least two conclusions.

✙     Onesimus had been in prison with Paul, and was converted through Paul at that time (Phile 1:10).

✙     Epaphras suffered “for righteousness sake,” being in prison with Paul at the time of the writing of both letters (Col 4:12; Phile 1:23).

WHAT WE KNOW ABOUT EPAPHRAS

            The facts we know concerning Epaphras are few, but powerful. They reveal that he was a man of faith.

✙     He served with Paul (1:7a).

✙     He was a minister of Christ to the Colossians (1:7b).

✙     He preached the Gospel in such a way as to accentuate the grace of God and the hope of believers (1:5-7).

✙     He gave a faithful report of the condition of brethren (1:4,8).

✙     He labored fervently in prayer for the Colossians, that they might stand “perfect and complete in all the will of God” (4:12).

✙     He had a great zeal for the Colossians, and those who were in Laodicea and Hierapolis (4:13).

✙     He was imprisoned for Christ (Phile 1:23).

HIS MANNER OF COMMUNICATION

            Consider the manner of Epaphras’ communication – what he talked about. When imprisoned with Paul, he related the good spiritual status of the Colossian brethren – their “faith in Christ Jesus, and of the love” they had “toward all saints” (1:4). Our text declares he also reported the “love in the Spirit” that was prevalent among the Colossians. While in prison, he prayed for the spiritual stability of his brethren, and those in Laodicea and Hierapolis (4:12-13).

            There is no record of him speaking with Paul about the deplorable conditions in the prison. Nor, indeed, did he major on the injustice they had experienced when imprisoned. The political climate was not the theme of his conversation, nor were the moral conditions or social customs that existed at that time.

            While I do not doubt that other matters filtered into conversations between Paul and Philemon, the things of the Kingdom dominated their conversation. The fact that Paul begat Onesimus when he was in bonds also confirms this to be the case.

FAITH EFFECTS SPEECH

            Faith does effect what people talk about. This is confirmed in the conversations reported between Paul and Epaphras. Those whose conversation rarely centers in things pertaining to life and godliness are revealing very much about themselves – whether they want to or not. When God gives people “one heart and one way,” as He promised (Jer 32:39), it will erupt in a “pure language,” as He also promised (Zech 3:9).

            Just as the Prophets foretold the manner of the Messiah, and the glory of His salvation, so they also revealed the manner of those who would embrace that Messiah and His salvation. One of the prominent things among the saved would be this: “They shall speak of the glory of Thy kingdom, and talk of Thy power” (Psa 145:11).

            The above prophecy is as precise as those concerning the Messiah Himself. What would we think of a Savior who did not fulfill the fifty-third chapter of Isaiah? What would be our response to a Savior who was not born in Bethlehem (Mic 5:2), or whose mother was not a virgin (Isa 7:14)? Yet, throughout Christendom people are accepted as “Christians” who bear no resemblance to the kind of people foretold by the Prophets.

✙     “They shall all know Me, from the least to the greatest” (Jer 31:34).

✙     “A new heart also will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you an heart of flesh. And I will put my spirit within you, and cause you to walk in my statutes, and ye shall keep My judgments, and do them” (Ezek 36:26-27).

✙     “Then the eyes of the blind shall be opened, and the ears of the deaf shall be unstopped. Then shall the lame man leap as an hart, and the tongue of the dumb sing: for in the wilderness shall waters break out, and streams in the desert” (Isa 35:5-6).

✙     ‘Therefore with joy shall ye draw water out of the wells of salvation. And in that day shall ye say, Praise the LORD, call upon His name, declare His doings among the people, make mention that His name is exalted” (Isa 12:3-4).

✙     “One generation shall praise Thy works to another, and shall declare Thy mighty acts. I will speak of the glorious honor of Thy majesty, and of Thy wondrous works. And men shall speak of the might of Thy terrible acts: and I will declare Thy greatness. They shall abundantly utter the memory of Thy great goodness, and shall sing of Thy righteousness” (Psa 145:5-7).

            This is the kind of dialog that was going on between Paul and Epaphras. They were speaking of the Lord’s doing, praising Him for His works, and speaking of His glory and majesty. They were declaring His doings and making mention of His name.

            Where such things do not take place, in the very best view, a serious deficiency exists. It may very well be that the Lord is not in such a place at all. How can He reside in an environment that contradicts what He Himself said would result from His salvation?

            It may appear as though this has nothing whatsoever to do with our text. However, there is a spirit in this text – the very life of God is revealed in it. The circumstances that surround this Epistle evince the very nature of spiritual life. If we are to realize any profit from what is said, we must be able to see this.

COMPARED WITH OUR DAY

            None of the things for which Epaphras was commended rank high in the institutional church! They would be totally unacceptable in the average ministerial resume, and viewed as though they were irrelevant. Contemporary Christianity does not provide such assessments, or place a high value upon them. We are living in a time when a report of “large numbers” tend to place the stamp of approval on church leaders. I cannot conceive of Epaphras being asked to speak at a national Christian convention, or asked to write in the brotherhood oracle.

            Modern “churchdom” has dignified mediocre preachers, and religious leaders with only a modicum of spiritual understanding. Spiritual midgets have been vaunted to places of prominence and fame within the Christian entertainment industry (if, indeed, there is such a thing). Those with a minuscule perception of the “mysteries of God” (1 Cor 4:1) are sanctioned and applauded because of the numbers who follow and approve of them.

            These are “perilous times,” when the church allows identity with Christ without the fruit of the Spirit, or any evidence of spiritual life. The modern church caters to the flesh, courts the world, and leaves the people without an acute awareness of the Lord Himself, His works, and His purpose. The whole condition has lulled many souls to sleep.

FLAWED PREACHING PRODUCES FLAWED DISCIPLES

            Just as surely as “sound doctrine” produced good fruit among the Colossians, flawed preaching produces flawed disciples. This is a circumstance that cannot be avoided. God will not empower messages that did not come from Him! A social Gospel cannot be “the power of God unto salvation.” That is an absolute impossibility.

            This circumstance is one of the reasons Paul admonished young preachers, “Hold fast the form of sound words, which thou hast heard of me, in faith and love which is in Christ Jesus” (2 Tim 1:13). “But speak thou the things which become sound doctrine” (Titus 2:1).

            The strength with which Paul addresses this subject is to be duly noted. “If any man teach otherwise, and consent not to wholesome words, even the words of our Lord Jesus Christ, and to the doctrine which is according to godliness;

he is proud, knowing nothing, but doting about questions and strifes of words, whereof cometh envy, strife, railings, evil surmisings, perverse disputings of men of corrupt minds, and destitute of the truth, supposing that gain is godliness: from such withdraw thyself” (1 Tim 6:3-5).

            Only the truth liberates the soul (John 8:32). Only the Gospel of Christ is “the power of God unto salvation” (Rom 1:16). Only when the grace of God is known “in truth” will it produce the spiritual fruitage found in the brethren at Colossae. This is fruit that cannot be emulated.

            Our senses must be exercised to recognize these things (Heb 5:14), and to respond to them immediately and appropriately. The salvation of God is not to be taken lightly, nor are the fruits of its presence to be ignored. When God works, it is our business to recognize it.

   A DEAR FELLOW SERVANT

            “ ^7c . . . our dear fellowservant . . . ” Other versions read, “our beloved fellow bond-servant,” ^NASB “our well-loved helper,” ^BBE “our beloved fellow-bondman,” ^DARBY “our beloved fellow slave,” ^NAB and “our very dear fellow-worker.” ^NJB

“OUR”

            “OUR dear fellowservant.” By saying “our,” Paul confirms he is relating the personal evaluation of himself and all who truly know Epaphras. The qualities that he will mention are not mere professional credentials. They have not been lifted from a resume, or a brotherhood journal. This perception has been forged in the crucible of Kingdom experience, as men were involved in the work of the Lord. He has “heard” of the faith and love of the Colossians, but he has seen the faith and love of Epaphras. That is why Paul took his report concerning the Colossians to be the truth. He did not seek the verification of Epaphras’ testimony, but proceeded to address the Colossians, knowing it was the truth.

DEAR

            “Our DEAR fellowservant.” The word “dear” is an especially affectionate one, meaning “well-beloved, esteemed, favorite, and worthy of love.” ^STRONG’S It also carries the idea of “dearest,” ^{BARCLAY-NEWMAN} This describes a person who is particularly close and precious.

            While those who are born of God love all of the brethren, they do not love them in the same measure. I understand that some in their simplicity object to such a statement, affirming that this reveals a respect of persons. However, this is a foolish postulate, for it would make God a respecter of persons. God does not love all of His children in the same measure or with the same intensiveness. Ponder some of the distinguishing things that are said of those who were loved by God and Christ.

✙     DAVID. “And when He had removed him, He raised up unto them David to be their king; to whom also He gave testimony, and said, I have found David the son of Jesse, a man after Mine own heart, which shall fulfil all My will” (Acts 13:22).

✙     ABRAHAM. “And the scripture was fulfilled which saith, Abraham believed God, and it was imputed unto him for righteousness: and he was called the Friend of God” (James 2:23).

✙     DANIEL. “And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. At the beginning of thy supplications the commandment came forth, and I am come to show thee; for thou art greatly beloved: therefore understand the matter, and consider the vision” (Dan 9:22-23).

✙     JOHN THE APOSTLE. “Now there was leaning on Jesus' bosom one of his disciples, whom Jesus loved” (John 13:23).

✙     ASPIRE TO BE DEAR TO GOD. “Be ye therefore followers of God, as dear children” (Eph 5:1).

            Those who walk closest to the Lord get the most from Him. Those who choose to linger in the peripheral areas will not receive an abundance from the Lord. That is because the further you are from God, the closer you are to the world. The less aware you are aware of the world to come, the more you are aware of “this present evil world” (Gal 1:4).

            There were people who were NOT dear to Paul – those of whom he did not speak favorably. These were people connected with the work of the Lord. For example:

✙     DEMAS. “For Demas hath forsaken me, having loved this present world” (2 Tim 4:10).

✙     HYMENAEUS AND PHILETUS. “And their word will eat as doth a canker: of whom is Hymenaeus and Philetus; who concerning the truth have erred, saying that the resurrection is past already; and overthrow the faith of some” (2 Tim 2:17-18).

✙     PHYGELLUS AND HERMOGENES. “This thou knowest, that all they which are in Asia be turned away from me; of whom are Phygellus and Hermogenes” (2 Tim 1:15).

✙     HYENAEUS AND ALEXANDER. “Holding faith, and a good conscience; which some having put away concerning faith have made shipwreck: of whom is Hymenaeus and Alexander; whom I have delivered unto Satan, that they may learn not to blaspheme” (1 Tim 1:19-20).

✙     ALEXANDER. “Alexander the coppersmith did me much evil: the Lord reward him according to his works: of whom be thou ware also; for he hath greatly withstood our words” (2 Tim 4:15).

✙     THE GALATIANS. “I am afraid of you, lest I have bestowed upon you labor in vain” (Gal 4:11).

            Those who walk at a distance from the Lord should not expect those who walk in the light to lavish affection upon them. God does not do such things, and does not ask His children to do so.

The Reason for this Condition

            There is a reason for the differing levels of brother love. These are not levels that reflect fleshly discrimination, for those who are living by faith “know no man after the flesh” (2 Cor 5:16). This is not an institutional love, where denominational camaraderie prevails.

            As we draw closer to the Lord, we also become closer to those who themselves are especially near to the Lord. By “near,” I mean they are more aware of the Lord – more conscious of His presence and power. Such individuals are walking “in the light as He is in the light” (1 John 1:7). They are not stumbling about in life, falling into all manner of moral and spiritual pits, for “If any man walk in the day, he stumbleth not, because he seeth the light of this world” (John 11:9). These are people who are walking “in the Spirit,” and therefore do “not fulfill the lust of the flesh” (Gal 5:16). They “live by faith,” and thus confess they are strangers and pilgrims in this world (Heb 10:38; 11:13). These are the people who are looking “for a city which hath foundations, whose Builder and Maker is God” (Heb 11:10).

            Such brethren are obviously “laborers together with God” (1 Cor 3:9), and give forth evidence that they are enjoying the fellowship of God’s Son, into which they have been called (1 Cor 1:9). These people have their hand on the plow, and are not looking back (Luke 9:62). Like true disciples, they have “forsaken all” to follow Jesus (Luke 14:33). Their “affection” is set “on things above, and not on things on the earth” (Col 3:2). They are mortifying their members “that are upon the earth” (Col 3:5), and “have crucified the flesh with the affections and lusts” (Gal 5:24).

What This Does NOT Mean

            These are the kind of people that are “dear,” “dearly beloved,” “well-loved,” and “precious.” Your own experience will testify to you of the fewness of such people among professed believers. This by no means justifies a condemning attitude, or setting ourselves up to be the judges of all who wear the name of Jesus. Jesus did not do this, the Apostles did not do it, and neither are we to appoint ourselves as the official evaluators of the profession of others.

What It Does Mean

            This does mean that the closest and most endearing brethren are those who are the most serious about, and devoted to, our Lord. If people choose to walk at a distance from the Lord, they will also experience a distance from His people. If they walk in the light as He is in the light, they will enjoy a close and productive fellowship with others who are walking in the light (1 John 1:7).

            Those who have “left all” to follow Jesus invariably experience a certain loneliness among men – even religious men. Faith does distance us from even the smallest amount of unbelief. However, the sharpening countenance of a faithful brother, and a comforting word from a fellow-laborer compensates for the rejection and coolness of all other religious peers. One Epaphras makes up for a multitude of Demas’, Hymanaeus’, Philetus’, Hermogenes, Pylollugus’, and the likes!

            A mere glance from a fellow pilgrim and stranger brings more refreshment to the child of God than a lengthy theological discourse by someone who is half-hearted. That is because such a person is “dear.” The heart of these people has been knit to our own, and we are more experientially “members one of another” (Eph 4:25).

            Thus Paul speaks of Epaphras as one who has been knit to his heart. He is special because of his special ministry, and his special ministry is owing to his special relationship to God and to Christ.

            I urge you to make it your aim to be a blessing to the saints of God – to be a source of encouragement to them. This will invariably be the result of walking close to the Lord, ridding yourself of all distracting and debilitating influences.

FELLOWSERVANT

            “Our dear FELLOWSERVANT.” A fellowservant is who is sharing in a common work – working side by side with others. A fellowservant is one devoted to the accomplishment of someone else’s agenda – in this case, the Lord’s agendum, or purpose.

            It does not appear that Paul knew Epaphras for a lengthy time, but that their acquaintance was forged while Paul was in prison. Yet, it became apparent to Paul that they were both laboring for the same Lord and the same cause.

            The term “fellowservant” reveals the level at which “fellowship” takes place. It is not at the point of profession, but in the crucible of involvement. I do not know that spiritual fellowship can exist independently of godly activity.

            This word is not used frequently in Scripture. It comes from the Greek word sundou,lou (sundoulos), which means “a fellowservant, one who serves the same master with another.” ^THAYER The word “servant” implies carrying out the will of a master, to which the servant is subject. The word “fellow” denotes partnership, or fellowship, that is of a closer nature.

            In this text, a “fellow servant,” therefore, is one who is active in doing the will of the Lord, working together with God. It is also one who is closely aligned with other servants of the one Master, the Lord Jesus Christ. A “dear fellowservant” is one who excels in these qualities, and is faithful in doing so.

AN OBSERVATION

            Particularly in the Western world, I am impressed with how very few of this kind of laborers are prominent. With all of the religious activity going on, very little is focused on the revealed Divine agenda. We have specialists in youth, music, worship, and motivation. There are ministers of education, interpersonal relationships, seniors, singles, and counseling.

            I do not deny that some speck of goodness may be found in many of these things, but it is certainly marginal. It is much like a jewel in a swine’s snout (Prov 11:22). The reason is that they are largely driven by humanly-conceived agendas. They do not blend well with the intercession of Jesus, the administration of the Holy Spirit, or the “whole counsel of God.” Many of them do not require Divine empowerment, spiritual understanding, or fellowship with Jesus Christ. Further, when the “eternal purpose” of God is chosen as the heart of thought, such things lose their preeminence. That is precisely why those who major on such things speak rarely of Divine objectives and provisions.

            Of course, these things are not unique to the twentieth century. There have always been those who preferred their own agenda to that of the Lord.

            The point to be seen in this text is that Epaphras excelled in the area, where God expects men to excel. He was a strong encouragement to those who were laboring for, and pleasing, the Lord. It is no wonder that Paul spoke so well of him. He had become proficient in an arena that absolutely required the presence and blessing of the Lord.