Paul concludes the household code with a command to masters, urges the Colossians to devote themselves to prayer and wise conduct toward outsiders, and sends a series of personal greetings that reveal the network of co-workers surrounding him. He names Tychicus and Onesimus as letter-bearers, sends greetings from Aristarchus, Mark, Justus, Epaphras, Luke, and Demas, gives instructions about sharing this letter with Laodicea (and vice versa), charges Archippus to complete his ministry, and closes with a handwritten greeting from prison.
What Makes This Chapter Remarkable
The closing greetings of Colossians provide a remarkable snapshot of the early Christian network. The list includes Jews (Aristarchus, Mark, Justus — described as the only Jewish co-workers), Gentiles (Epaphras, Luke, Demas), a former slave (Onesimus, identified as 'one of you'), and a physician (Luke). The mention of Mark's potential visit is significant given his earlier falling out with Paul (Acts 15:37-39) — reconciliation has occurred. The instruction to exchange letters with Laodicea (v. 16) reveals that Paul's letters circulated among churches from the beginning, a practice that would eventually lead to their collection as Scripture.
Translation Friction
The 'letter from Laodicea' (v. 16) is lost — or may be the letter we know as Ephesians, which some scholars regard as a circular letter. The identity of Nympha (v. 15) and the gender of the name is debated; the SBLGNT reading supports a feminine name with 'her house' (autēs). The charge to Archippus (v. 17) is enigmatic — we do not know what ministry he received or why he needed encouragement to complete it.
Connections
Onesimus connects this letter to Philemon, where he is the central figure. Tychicus appears also in Ephesians 6:21 as letter-bearer. The house-church of Nympha (v. 15) reflects the standard meeting pattern of early Christianity before dedicated buildings existed. Paul's handwritten closing (v. 18) parallels Galatians 6:11, 2 Thessalonians 3:17, and 1 Corinthians 16:21.
Masters, treat your slaves justly and fairly, knowing that you also have a Master in heaven.
KJV Masters, give unto your servants that which is just and equal; knowing that ye also have a Master in heaven.
Notes & Key Terms
Translator Notes
The command to masters uses two significant words: dikaion ('what is just, what is right') and isotēta ('equality, fairness'). The word isotēta is striking — it pushes toward equitable treatment even within an institution built on inequality. The theological leverage is powerful: masters have a Master (kyrion en ouranō), and that heavenly Master will hold them accountable for how they treat those under their authority.
Continue steadfastly in prayer, being watchful in it with thanksgiving.
KJV Continue in prayer, and watch in the same with thanksgiving;
Notes & Key Terms
Translator Notes
The verb proskartereite ('continue steadfastly, persist, devote yourselves') implies sustained effort against the tendency to neglect prayer. The participle grēgorountes ('being watchful, being alert') adds urgency — prayer is not passive but vigilant, attentive to both spiritual realities and the present moment. Thanksgiving (eucharistia) appears yet again as the characteristic posture of the praying community.
At the same time, pray also for us, that God may open to us a door for the word, to declare the mystery of Christ, on account of which I am in prison,
KJV Withal praying also for us, that God would open unto us a door of utterance, to speak the mystery of Christ, for which I am also in bonds:
Notes & Key Terms
Translator Notes
Paul asks for prayer not for release from prison but for opportunity to proclaim the gospel — the 'open door' (thyran tou logou) metaphor pictures gospel advance, not personal comfort. The 'mystery of Christ' (to mystērion tou Christou) echoes 1:26-27. Paul's imprisonment is directly connected to his proclamation: he is in chains 'on account of' (di' ho) the mystery he preaches.
Colossians 4:4
ἵνα φανερώσω αὐτὸ ὡς δεῖ με λαλῆσαι.
That I may make it manifest, as I anything to speak.
KJV That I may make it manifest, as I ought to speak.
Notes & Key Terms
Translator Notes
The verb phanerōsō ('I may make clear, I may manifest, I may reveal') uses the same root as 'revealed' in 1:26. Paul's prayer request is not for eloquence but for clarity — that the mystery of Christ would be made transparent and accessible. The phrase 'as I ought to speak' (hōs dei me lalēsai) indicates a sense of divine obligation.
Walk in wisdom toward outsiders, making the best use of the time.
KJV Walk in wisdom toward them that are without, redeeming the time.
Notes & Key Terms
Translator Notes
The phrase 'those outside' (tous exō) is the standard early Christian term for non-believers (cf. 1 Corinthians 5:12; 1 Thessalonians 4:12). The verb exagorazomenoi ('buying up, redeeming, making the most of') pictures time or opportunity as a commodity in a marketplace — believers must seize every moment for wise witness. The same phrase appears in Ephesians 5:16.
Let your speech always be gracious, seasoned with salt, so that you may know how you ought to answer each person.
KJV Let your speech be alway with grace, seasoned with salt, that ye may know how ye ought to answer every man.
Notes & Key Terms
Translator Notes
Gracious speech (en chariti, 'with grace') and salt-seasoned speech are complementary: grace makes words kind, salt makes them interesting, preserving, and penetrating. Salt in the ancient world prevented decay and enhanced flavor. The phrase 'each person' (heni hekastō) emphasizes that wise speech is not formulaic but adapted to the individual — each person deserves a thoughtful, tailored response.
Tychicus will tell you all about my activities. He is a beloved brother and faithful minister and fellow servant in the Lord.
KJV All my state shall Tychicus declare unto you, who is a beloved brother, and a faithful minister and fellowservant in the Lord:
Notes & Key Terms
Translator Notes
Tychicus is the letter-bearer, entrusted with both delivering the written letter and providing oral updates about Paul's situation. He is described with three titles: beloved brother (agapētos adelphos), faithful minister (pistos diakonos), and fellow servant (syndoulos) in the Lord. Tychicus also carried the letter to the Ephesians (Ephesians 6:21-22) and appears in Acts 20:4, 2 Timothy 4:12, and Titus 3:12.
I have sent him to you for this very purpose, that you may know how we are and that he may encourage your hearts,
KJV Whom I have sent unto you for the same purpose, that he might know your estate, and comfort your hearts;
Notes & Key Terms
Translator Notes
The dual purpose of Tychicus's visit: to inform ('that you may know how we are') and to encourage ('that he may encourage your hearts'). The SBLGNT reads 'that you may know how we are' (hina gnōte ta peri hēmōn) rather than 'that he may know how you are' found in some manuscripts — the information flows from Paul to the Colossians, not the reverse.
Indeed, with Onesimus, a faithful and dear brother, who is one of you. They will make known to you all things which are done here.
KJV With Onesimus, a faithful and beloved brother, who is one of you. They shall make known unto you all things which are done here.
Notes & Key Terms
Translator Notes
This Onesimus is almost certainly the runaway slave of the letter to Philemon. Paul introduces him to the wider Colossian church as a 'faithful and beloved brother' (tō pistō kai agapētō adelphō) — the same elevated language used for Tychicus. The phrase 'who is one of you' (hos estin ex hymōn) identifies Onesimus as a Colossian, connecting this letter to the personal appeal of Philemon.
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),
KJV Aristarchus my fellowprisoner saluteth you, and Marcus, sister's son to Barnabas, (touching whom ye received commandments: if he come unto you, receive him;)
Notes & Key Terms
Translator Notes
Aristarchus is called synaichmalōtos ('fellow prisoner of war, co-captive'), suggesting he shares Paul's imprisonment. Mark (Markos) is identified as Barnabas's cousin (anepsios, not 'nephew' as KJV). This is likely John Mark, who had deserted Paul and Barnabas on the first missionary journey (Acts 13:13, 15:37-39). Paul's instruction to 'welcome him' indicates the breach has been healed — a quiet testimony to reconciliation.
Indeed, jesus, which is called Justus, who are of the circumcision. These only are my fellowworkers to God's reign, which have been a comfort to me.
KJV And Jesus, which is called Justus, who are of the circumcision. These only are my fellowworkers unto the kingdom of God, which have been a comfort unto me.
Notes & Key Terms
Translator Notes
Jesus (Iesous, the Greek form of Joshua) called Justus bears the same name as the Lord — a common Jewish name in the first century. The note that only these three (Aristarchus, Mark, Justus) are Jewish co-workers (ek peritomēs, 'of the circumcision') reveals Paul's isolation from the broader Jewish-Christian community. The word parēgoria ('comfort, consolation') appears only here in the New Testament.
Epaphras, who is one of you, a servant of Christ Jesus, greets you, always struggling on your behalf in his prayers, that you may stand mature and fully assured in all the will of God.
KJV Epaphras, who is one of you, a servant of Christ, saluteth you, always labouring fervently for you in prayers, that ye may stand perfect and complete in all the will of God.
Notes & Key Terms
Translator Notes
Epaphras, the probable founder of the Colossian church (1:7), is described as 'always struggling' (pantote agōnizomenos) in prayer — the athletic agōn metaphor applied to intercessory prayer. His prayer goal mirrors Paul's prayer in 1:9-10: maturity (teleioi) and full conviction (peplērophorēmenoi, 'fully assured, completely convinced') in God's will. Prayer is depicted as strenuous spiritual labor, not passive meditation.
For I bear him witness that he has worked hard for you and for those in Laodicea and in Hierapolis.
KJV For I bear him record, that he hath a great zeal for you, and them that are in Laodicea, and them in Hierapolis.
Notes & Key Terms
Translator Notes
Paul personally vouches for Epaphras's labor. The word ponon ('toil, hard work, pain') emphasizes the costliness of his efforts. The three cities — Colossae, Laodicea, and Hierapolis — are all in the Lycus Valley, within about 12 miles of each other. Epaphras appears to have been the evangelist for the entire region.
Luke the beloved physician greets you, as does Demas.
KJV Luke, the beloved physician, and Demas, greet you.
Notes & Key Terms
Translator Notes
Luke (Loukas) is identified as a physician (iatros) — the only mention of his profession in the New Testament. He is traditionally identified as the author of Luke-Acts. That he is not listed among the Jewish co-workers (v. 11) confirms he was a Gentile. Demas is mentioned without any commendation — a silence that becomes significant in light of 2 Timothy 4:10, where Paul writes that 'Demas, in love with this present world, has deserted me.'
Give my greetings to the brothers and sisters at Laodicea, and to Nympha and the church in her house.
KJV Salute the brethren which are in Laodicea, and Nymphas, and the church which is in his house.
Notes & Key Terms
Translator Notes
The SBLGNT reads autēs ('her'), identifying Nympha (Nymphan) as a woman who hosts a house church. Other manuscripts read autou ('his'), making the name masculine (Nymphas). The house church was the standard meeting place for early Christian communities — purpose-built church buildings did not appear until the third century. Nympha's role as host of a church suggests significant social standing and leadership.
And when this letter has been read among you, have it also read in the church of the Laodiceans; and see that you also read the letter from Laodicea.
KJV And when this epistle is read among you, cause that it be read also in the church of the Laodiceans; and that ye likewise read the epistle from Laodicea.
Notes & Key Terms
Translator Notes
This verse reveals the circulation of Paul's letters among churches — a practice that contributed to their eventual collection and canonization. The 'letter from Laodicea' (tēn ek Laodikeia) is unknown. It may be a lost letter, or it may be the letter we know as Ephesians (which some scholars view as a circular letter). The verb anagnōsthē ('be read aloud') indicates that Paul's letters were read publicly in the worship assembly.
And say to Archippus, "See that you fulfill the ministry that you have received in the Lord."
KJV And say to Archippus, Take heed to the ministry which thou hast received in the Lord, that thou fulfil it.
Notes & Key Terms
Translator Notes
Archippus is mentioned also in Philemon 2 as a 'fellow soldier.' His ministry (diakonian) was received 'in the Lord' — a divine commission, not a human appointment. The fact that Paul delivers this charge through the congregation rather than privately suggests it is a matter of communal accountability. The nature of his ministry is unspecified.
I, Paul, write this greeting with my own hand. Remember my chains. Grace be with you.
KJV The salutation by the hand of me Paul. Remember my bonds. Grace be with you. Amen.
Notes & Key Terms
Translator Notes
Paul takes the pen from his amanuensis (secretary) to write the final greeting in his own handwriting — a practice that authenticated the letter (cf. 2 Thessalonians 3:17). The brief imperative 'Remember my chains' (mnēmoneuete mou tōn desmōn) is both a prayer request and a reminder of the cost of the gospel he has proclaimed throughout this letter. The closing — 'Grace be with you' (hē charis meth' hymōn) — is characteristically brief. The SBLGNT omits the final 'Amen' found in the Textus Receptus.