THE K I N G ’ S BUS I NESS that is to say, all the helpers that he had were a comfort to him. The opposi tion of the Jewish party still pursued Paul. These men were a comfort to Paul. They were “ fellow workers unto the kingdom of God,” i. e., they worked for the establishment of that kingdom. WEDNESDAY, Dec. 18. Col. 4:12, 13. Epaphras, one of their own number, indeed their early and leading teacher, (cf. ch. 1:7) but now with Paul, sends salutations. Paul speaks of him as “ a servant (bondservant) of Christ Jesus.” All Christians are servants of Christ Jesus (Eph. 6:6-8), but there is here an emphasis put upon the fact that Epaphras was a servant of Christ Jesus. Epaphras had distinguished himself by devoted service (cf. ch. 1:7; 2 Tim. 2: 24). Paul also speaks of Epaphras as “ always striving for you in his prayers.” The word for “ striving” (rendered in the A. V. “ laboring fervently” ) means to “ contend” or “ fight” or “ wrestle.” In real and earnest prayers there is a mighty fight against obstacles and adversaries. Satan resists us in our prayers (Eph. 6:12, R. V.), we must fight our way through obstacles. Real praying is oftentimes no easy work, but a mighty fight of faith (cf. Rom. 15:30; 8:26; Luke 22:44). There is a teaching very common in these days about “ the rest of faith,” and of “ simply taking” what you ask in prayer every time you ask. This teaching is not altogether scriptural. It represents only one side of the truth. There hre times when we can simply believe that we have received (cf. Mark 11:24; R. V.; 1 John 5:14, 15) and take, but there are other times when we must “ strive” or “ wrestle” in prayer. Not that God .is unwilling and must be made willing, but there are real and mighty obstacles, some of them demon iacal or devilish, that must be beaten down (cf. Dan. 9 :3). Do you know nothing of what it means to have Satan and the powers of darkness resist you in your prayers? But even when he does resist us, even when we have to strive, wrestle and fight in prayer, do not give up, fight it through to victory. Prob ably it was from Paul himself that Epaphras had learned to thus “ strive” or “ wrestle” for them in his prayers (cf. ch. 1:9, R. V.; 2:1, R. V.; 1 :9). The end and purpose of the mighty prayers of Epaphras in their behalf was that they might “ stand perfect” (i. e.,
1104
their hearts, relieving their anxiety about Paul. Along with Tychicus went Onesimus, the slave of Philemon, this slave having come in contact with and been converted through Paul in Rome during his captivity (cf. Phile. 10). Onesimus was himself of Colossae and though a slave, Paul speaks of him as “ the faithful and beloved brother” (cf. Phile. 10, 11, 16). Both Onesimus and Tychicus would tell all that was done at Rome. TUESDAY, Dec. 17. Col. 4:10, 11. Now follow numerous salutations. Aristarchus (cf. Acts 19:29; 20:4; 27:2; Phile. 24) is spoken of as “ my fellow-prisoner.” In the Epistle to Philemon Epaphras, who in this Epistle is not spoken of as a fellow-prisoner (v, 12), is spoken of in the same man ner as Aristarchus is mentioned here (Phile. 23). But on the other hand, Aristarchus is there spoken of but no mention is made of his being a fellow- prisoner (Phile. 24). As the two let ters were written almost on the same day, either there was a very sudden change in the one who was under sus picion and arrest together with Paul, or else they may have taken turns as voluntarily sharing Paul’s captivity. The word translated -“ prisoner” means “ prisoner of 'war.” It was as a soldier of Christ, carried captive in this holy war, that Paul was a prisoner. Mark is also mentioned here (cf. Phil. 23). Paul had taken Mark with him on a previous occasion (Acts 13:5), hut at that time he had proved faithless and Paul had refused to take him any more, and thi3 had led to a separation from Barnabas (Acts 15:36-39). But here we see Mark with Paul again. Paul had sent commandment to the friends in Colossae regarding Mark, and his reception by them, so it is evident that the old breach with Mark was happily healed. Mark and Jesus Justas were the only Jewish Christian fellow work ers Paul had at Rome, unless possibly Aristarchus is included in the “ these” in v. 11. The Authorized Version of v. 11 which reads “ these only are my fellow workers unto the kingdom of God, which have been a comfort unto me” is misleading. It produces the impression that he had other fellow workers that had not been a comfort to him. The correct rendering is that of the R. V.: “ These only are my fellow workers unto the kingdom of God, men that have been a comfort unto me,”
Made with FlippingBook - Online catalogs