EXEGESIS AND EXPOSITION OF :7-8

Pastor William E. Wenstrom Jr. WENSTROM MINISTRIES Marion, Iowa 2016 William E. Wenstrom, Jr. Bible Ministries

Exegesis and Exposition of Colossians 4:7-8

Colossians 4:7

Tychicus

Colossians 4:7 As to all my affairs, Tychicus, our beloved brother and faithful servant and fellow bond-servant in the Lord, will bring you information. (NASB95) “Tychicus” is the nominative masculine singular form of the proper name Tychikos (Τυχικός), which means “fortunate.” This word is functioning as a nominative subject meaning it is performing the action of the verb gnōrizō, “will bring information,” which indicates that Tychicus will perform the action of communicating information to the Colossian Christian community regarding Paul’s circumstances in .

Beloved Brother

Colossians 4:7 As to all my affairs, Tychicus, our beloved brother and faithful servant and fellow bond-servant in the Lord, will bring you information. (NASB95) “Beloved brother” is composed of the following: (1) nominative masculine singular form of the adjective agapētos (ἀγαπητός), “beloved” (2) articular nominative masculine singular form of the noun adelphos (ἀδελφός), “brother.” The adjective agapētos means “beloved” indicating the eternal spiritual relationship that existed between Tychicus, Paul, Timothy, their companions in Rome, and the Colossians as a result of all of them exercising faith in as their Savior. It describes the personal love and affection Paul, Timothy, their companions in Rome, the Colossians and Epaphras had for Tychicus indicating that they were all dear friends. The adjective agapētos is modifying the articular nominative masculine singular form of the noun adelphos, which means “brother” referring of course to Tychicus. The word refers to a “fellow-believer, fellow-Christian, spiritual brother” emphasizing with the faithful believers in Colossae their common familial relationship with Paul, Timothy, their companions in Rome, Epaphras and Tychicus. The noun adelphos is functioning as a nominative in simple apposition meaning it is appositive to the proper name Tychikos indicating that it specifically identifies

2016 William E. Wenstrom, Jr. Bible Ministries 1 which Tychicus Paul was referring to since his name was “found most frequently in Magnesia, down the Meander from the Lycus Valley and Colossae.”1 The article immediately preceding the adjective agapētos is marking this adjective is in the first attributive position (article-adjective-noun) which indicates that the word is receiving greater emphasis than the noun adelphos.

Faithful Servant

Colossians 4:7 As to all my affairs, Tychicus, our beloved brother and faithful servant and fellow bond-servant in the Lord, will bring you information. (NASB95) “And faithful servant” is composed of the following: (1) conjunction kai (καί), “and” (2) nominative masculine singular form of the adjective pistos (πιστός), “faithful” (3) nominative masculine singular form of the noun diakonos (διάκονος), “a servant.” The conjunction kai is adjunctive meaning it is introducing a description of Tychicus which is in addition to the first one that he was “a beloved brother.” The noun diakonos means “servant” and is used to describe Tychicus’ service as a pastor who communicates the of Jesus Christ. It speaks of Tychicus faithfully communicating Paul’s apostolic teaching to the church at Colossae. It describes him as someone who serves Jesus Christ on behalf of His church. This word is used to describe the relationship between Tychicus and the Lord Jesus Christ. The noun diakonos is functioning as a nominative in simple apposition meaning it is appositive to the proper name Tychikos indicating that it specifically identifies for the Colossians which Tychicus Paul was referring to. The noun diakonos is modified by the adjective pistos which means “faithful” and is describing Tychicus’ service on behalf of Jesus Christ and His body, the church as remaining a loyal servant of Jesus Christ. This adjective describes him as firmly adhering to Paul’s apostolic teaching and firmly resisting the false teaching of the Essence branch of the Judaizers whose teaching was being propagated in Colossae.

Fellow Bond-Servant

Colossians 4:7 As to all my affairs, Tychicus, our beloved brother and faithful servant and fellow bond-servant in the Lord, will bring you information. (NASB95)

1 Lightfoot 1896:232

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“And fellow bond-servant in the Lord” is composed of the following: (1) conjunction kai (καί), “and” (2) nominative masculine singular form of the noun sundoulos (σύνδουλος), “fellow bond-servant” (3) preposition en (ἐν), “in” (6) dative masculine singular form of the noun kurios (κύριος), “the Lord.” The conjunction kai is adjunctive meaning it is introducing a description of Tychicus which is in addition to the previous two which describe him as a beloved brother and faithful servant respectively. The noun sundoulos which means “fellow slave, fellow servant” and is a compound word composed of the noun doulos, “slave, servant” and the preposition sun, “together with.” Thus, it expresses the idea of being a slave together with others. Here in Colossians 4:7, the word is used figuratively of Tychicus who faithfully served the Lord Jesus Christ. It expresses the common relationship that Tychicus had with Paul, Timothy, their companions in Rome and Epaphras in that they all were serving the Lord Jesus Christ in some fashion or another. The noun diakonos is functioning as a nominative in simple apposition meaning it is appositive to the proper name Tychikos which means that it is contributing to the identification of the Tychicus mentioned in this verse. The noun kurios refers to Jesus Christ and indicates the following: (1) His equality with the Father and the Spirit. (2) His joint-rulership with the Father over the entire cosmos. (3) His highest-ranking position as Chief Administrator in the divine government. (4) His absolute sovereign authority as Ruler over all creation and every creature. (5) His victory over the sin nature and and His kingdom. In His deity, Jesus Christ is “Lord” (See Luke 20:42). However, in His human nature He received this title as a result of His obedience to the Father’s will, which called for Him to suffer a spiritual and physical death on the cross as a substitute for every member of the human race-past, present and future (See Philippians 2:5- 11). The noun kurios emphasizes the victory that Jesus of Nazareth, who is the Christ, accomplished for the believer through His spiritual and physical deaths and resurrection. His spiritual death solved the problem of personal sins, which are produced by the sin nature through the function of human volition. His physical death solved the problem of the sin nature, which resides in the genetic structure of the human body. His resurrection guarantees the believer that he or she will receive a resurrection body at the rapture of the church, which will be immortal and minus the sin nature. The noun kurios is the object of the preposition en, which functions as a marker of content as a means of specifying a particular referent. This preposition could also be interpreted as a marker of a state or condition expressing the idea that Tychicus exists in the state or condition of being a fellow-servant of the Lord.

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Paul’s Circumstances in Rome

Colossians 4:7 As to all my affairs, Tychicus, our beloved brother and faithful servant and fellow bond-servant in the Lord, will bring you information. (NASB95) “As to all my affairs” is composed of the following: (1) accusative neuter plural form of the definite article ho (ὁ), which is not translated (2) preposition kata (κατά), “as” (3) accusative first person singular form of the possessive personal pronoun egō (ἐγώ), “my” (4) accusative neuter plural form of the adjective pas (πᾶς), “to all.” The accusative neuter plural form of the definite article ho means, “circumstances” and functions as a substantiver meaning it is “nominalizing” or in other words, it turns the prepositional phrase katʼ eme (κατʼ ἐμὲ) into a noun. The accusative first person singular form of the possessive personal pronoun egō means “my” and functions as a possessive pronoun indicating that these circumstances are Paul’s. This personal pronoun is modified by the adjective pas, which means “all” since it denotes totality expressing the idea Tychicus will communicate to the Colossians everything they need to know about Paul’s circumstances in Rome. This word is the object of the preposition kata which denotes a relationship to something, or reference to something which in our context, is Paul’s circumstances in Rome. This prepositional phrase is a reference to Paul’s first imprisonment in Rome while awaiting trial before Nero in A.D. 62. This same phrase is employed by Paul in :21, Philippians 1:12, and Colossians 4:7 both of which were used in reference to his imprisonment. However, Colossians 4:7 contains the adjective pas which the other two do not.

Colossians Will Receive Information Regarding Paul’s Circumstances

Colossians 4:7 As to all my affairs, Tychicus, our beloved brother and faithful servant and fellow bond-servant in the Lord, will bring you information. (NASB95) “Will bring you information” is composed of the following: (1) third person singular future active indicative form of the verb gnōrizō (γνωρίζω), “will bring information” (2) dative second personal plural form of the personal pronoun su (σύ), “you.” The verb gnōrizō means “to cause someone to know something, to cause information to be known by someone.” It refers to Tychicus causing the Colossians to receive information with regards to all of Paul’s circumstances in Rome.

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The future tense of this verb gnōrizō is a predictive future tense indicating that something will take place or come to pass. Therefore, it indicates that Tychicus “will certainly” cause the Colossians to know all about Paul’s circumstances in Rome. The active voice is a simple active meaning that Tychicus as the subject of this verb will perform the action of this verb in causing the Colossians to know all about Paul’s circumstances in Rome. The indicative mood of the verb is declarative meaning that it is presenting this assertion as a non-contingent or unqualified statement. The plural form of the personal pronoun su, which means “all of you” referring to the Colossian Christian community as a corporate unit. This word functions as a dative of advantage expressing the idea that the Colossians will benefit from Tychicus providing them information regarding Paul’s circumstances in Rome.

Translation of Colossians 4:7

Colossians 4:7 Tychicus, a beloved brother, as well as a faithful servant and in addition, a fellow-servant of the Lord, will for your benefit certainly provide you information with regards to all my circumstances. (Author’s translation)

Exposition of Colossians 4:7

Colossians 4:7 begins the final section of the Colossian , which contains final greetings and instructions from Paul. Colossians 4:7-9 contains a reference to the messengers who carried this epistle to the Colossians. It also contains a commendation of Tychicus. Colossians 4:10-14 presents greetings from Paul’s companions in Rome. Lastly, Colossians 4:15-18 communicates greetings from Paul and brief instructions from him. Ben Witherington writes “Colossians has all the features of the end of a normal Pauline letter including mention of travel plans (4:7–9; cf. Rom. 15:22–32; 1 Cor. 16:1–18), final greetings (4:10–15; cf. Rom. 16:3–16; 1 Cor. 16:19–20), final instructions (4:16–17; cf. 1 Cor. 16:15–18; 1 Thess. 5:27), a personal note (4:18; cf. Rom. 16:17–20; 1 Cor. 16:21–24), and a final benediction (4:18; cf. Rom. 16:20; 1 Cor. 16:23).1”2

1 See J. D. G. Dunn, The to the Colossians and to Philemon (Grand Rapids: Eerdmans, 1996), p. 269. 2 Witherington, B., III. (2007). The letters to Philemon, the Colossians, and the Ephesians : a socio-rhetorical commentary on the captivity Epistles (p. 201). Grand Rapids, MI: Wm. B. Eerdmans Publishing Co.

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Here in Colossians 4:7, the apostle informs the Colossian Christian community that Tychicus will provide them information with regards to all his circumstances. Tychicus was the primary letter carrier. In the first century, letters were often carried by personal messengers. The Roman government provided an adequate mail system, but personal couriers made the communication more meaningful. Often a particular situation occasioned such letters. In these verses, Paul identified both the courier and the immediate situation which prompted the letter. The first person mentioned is Tychicus. Clearly, he functioned as a special messenger for Paul and carried this letter for him. He had a firsthand knowledge of Paul’s circumstances and could give the recipients of the letter more information about Paul (4:7). Paul described him with three attributes of ministry: a loved brother, a faithful minister, and a fellow-servant.3 Paul used the same terminology in Eph 6:21–22, with the exception of “fellow-servant.” Likewise, he identified the same mission in both epistles. Tychicus traveled to both churches with news of Paul. This suggests that he had a special relationship with the churches of Asia. According to :4, Tychicus came from Asia and later in Paul’s life was sent to (2 Tim 4:12) and Crete (:12). He became prominent at the end of Paul’s ministry, and Paul entrusted him with considerable responsibility, including the collection for the church (Acts 20:4). Since his home was Asia, he was well-suited to carry the letter and greeting to these Asian churches.4 Peter Davids writes “The job of a letter carrier was not simply that of a postman. The job included reading the letter to the congregation, explaining and expanding anything that needed it, and answering the questions that arose, whether about the content of the letter or about the writer and his situation.5 This is the reason why the commendation of the letter carrier was so important and why the authors sometimes say that the person was ‘faithful’ or would explain how things went with the author, for that let the hearers know that the explanations and expansions of the letter carrier were authorized. The letter carrier was authorized to be the first exegete and to expand and fill in as needed. In the letters, mention is often made regarding such letter carriers, both men (e.g. Titus, some of the Corinthian correspondence; Silvanus 1 Pet 5:12) and women (, Rom. 16:1-2). They were the first interpreters of Peter and Paul.”6 Douglas Moo writes “Tychicus was apparently the person chiefly responsible for delivering the letter. Since he plays the same role in Ephesians (6:21) and is

3 These qualities represent the best in Christian growth. All three descriptions occur with one article before them all, and they are joined by “and.” This is an emphatic way to indicate that all belong together in this one man. 4 Melick, R. R. (1991). Philippians, Colossians, Philemon (Vol. 32, p. 327). Nashville: Broadman & Holman Publishers. 5 Richards 2000 6 Davids, Peter H.; Cornerstone Biblical Commentary; Colossians, Philemon; pages 304-305; Tyndale House Publishers, Inc. Carol Stream, Illinois; 2008.

2016 William E. Wenstrom, Jr. Bible Ministries 6 accompanied by (v. 9), and since Ephesus and Colossae are no more than 120 miles apart, we can reasonably surmise that he is carrying the letters to the Ephesians, to the Colossians, and to Philemon at the same time.”7 When Paul wrote Colossians, he was suffering his first imprisonment in Rome while awaiting trial before Nero in A.D. 62. Therefore, when he says that Tychicus will inform the Colossians about his circumstances, he is referring to this imprisonment which eventually resulted in his release. Paul had two Roman imprisonments: (1) A.D. 60-62: Ephesians, Colossians, Philippians and Philemon (2) A.D. 68: 2 Timothy, Hebrews. The apostle Paul wrote Philippians, Ephesians, Colossians and Philemon during his first Roman imprisonment while he was awaiting his appeal before Caesar and he was actually permitted to have his own rented quarters in Rome with a Roman soldier guarding him (See ). The city of Rome is favored by many expositors as the place of origin for Paul’s epistle to Philemon and Colossians. However, there has been debate among scholars as to where Paul was imprisoned when he wrote these two epistles. Three solutions have been typically advanced: (1) Rome (2) Ephesus (3) Caesarea. The traditional answer and one that this author holds to is that Paul wrote the letter from Rome during his imprisonment there (cf. Acts 28:30). Philemon 1, 9, 10, and 23 record Paul as a prisoner. If one compares this epistle to Colossians 4:7-17 and in particular the names, it shows that Philemon was sent from the same place as Colossians. Tychicus was entrusted with delivering the Philemon epistle and Onesimus was his companion on the journey to Colossae. This was the same Onesimus mentioned in Philemon 12. There is literary evidence that Philemon was written from Rome and if so Colossians was as well since both epistles are closely connected as we noted. In some ancient Greek manuscripts, there are several forms of a postscript to Philemon which contain the words “written from Rome.” Though this postscript is not a part of the original text, this does not mean that this information is incorrect. If Philemon is Pauline, and most scholars believe so and the evidence points to a Pauline authorship, then Colossians also must have been written at the same place and time because nearly the same coworkers are with Paul when he wrote Colossians and Philemon. Also, in support of Rome as a place of origin is that Rome was a favorite place of refuge for runaway slaves like Onesimus. They could get lost in the throngs of people that inhabited the capital of the Roman Empire. They had a good chance in this city to find work and a benefactor. They even could find a job as an “emperor slave,” which was prestigious. Also, they could find refuge in the slums of the city.

7 Moo, D. J. (2008). The letters to the Colossians and to Philemon (p. 334). Grand Rapids, MI: William B. Eerdmans Pub. Co.

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Dr. Dan Wallace commenting on the place of origin of Colossians writes “The traditional view that this letter was written while Paul was in a Roman prison has been assailed from two corners: some claim Ephesus is a better starting point, others suggest Caesarea. Before deciding on this issue, it must first be recognized that, on the assumption of authenticity, where Paul was when he wrote Ephesians is where he was when he wrote Colossians and Philemon. This can be seen by several pieces of evidence: (1) the commendation of Tychicus, as the bearer of the letter, found in exactly the same form in both Eph 6:21-22 and Col 4:7-8, surely indicates that he was sent with both epistles at the same time; (2) the strong verbal overlap between Colossians and Ephesians must, if authentic, indicate that the two were written at the same time; (3) Colossians is inseparable from Philemon—that is, they must both have been sent at the same time. Hence, all three letters were written and sent at the same time. Consequently, if there is anything in either Colossians or Philemon which helps to narrow down where Paul was imprisoned at the time of writing, such would equally apply to Ephesians. 1. Caesarea A Caesarean imprisonment is improbable for two reasons: (1) Onesimus, the runaway slave, would hardly have gone to Caesarea. Not only would he not have escaped notice as easily, but he would most likely not have had very good access to Paul. In Rome, however, Paul was under house arrest and had relatively free mobility.8 (2) In Phm 22 Paul requests Philemon to prepare lodging for him, in anticipation of his release. This would hardly be the case in Caesarea, however, for Paul appealed to Caesar, prolonging his imprisonment by more than two more years. 2. Ephesus On behalf of Ephesus are two arguments (both negative in character): (1) the great distance between Rome and Colossae (1200 miles each way) suggests that Onesimus would hardly have made the journey; it would be easier for him to travel to a nearby city; (2) in Phm 22 Paul asks Philemon to prepare him lodging, suggesting that he intended on returning to Asia Minor after his release. But he had written the Romans a few years earlier of his plan on going westward, even to Spain (cf. Rom 1:10ff; 15:19ff.). It should be noted that both of these arguments only help an Ephesian imprisonment, not a Caesarean (because Caesarea is far from Asia Minor and because Asia Minor would conceivably be en route to Rome and Spain from Caesarea). In response: (1) There is just as much likelihood that Onesimus would want to travel to Rome, because it was far away as Ephesus because it was close by—especially since he robbed Philemon, giving himself travel funds.9 Not only this, but he would surely have been detected in Ephesus by other Christians, perhaps even by some of Paul’s traveling companions. But whether he would have been able to visit Paul before being detected is doubtful.

8 Cf. Guthrie, 577. 9 Cf. Guthrie, 577.

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(2) Paul could easily have changed his mind about going to Spain, or he might have wished to visit his friends in Asia Minor before journeying westward— especially to gain emotional strength after having suffered imprisonment for several years. Not only this, but an Ephesian imprisonment is improbable: (1) We have no positive evidence that Paul was ever imprisoned in Ephesus. (2) If the “in Ephesus” in Eph 1:1 is original, then this view is almost impossible; even if not original, there is the strong possibility that Ephesians was sent to the churches in Asia Minor (with Ephesus being the port of entry, giving cause for the traditional view). And if so, then Paul most likely was elsewhere when all three letters were sent. 3. Rome Both because of Paul’s known imprisonment in Rome, and because of the tradition of a Roman imprisonment for these letters,10 the burden of proof must rest with a non-Roman origin. As we have seen, the arguments against the Roman theory are not convincing. On behalf of Rome, however, is an important internal clue: Luke is with Paul during his imprisonment (Col 4:14; Phm 24). Luke’s presence with Paul is supported by Acts while Paul was in Rome, ‘whereas the Ephesian ministry of Paul does not occur in a ‘we’ section and it may reasonably be doubted whether Luke was with Paul during this period.’11 In conclusion, the traditional view that Paul was in Rome when he wrote Ephesians, Colossians, and Philemon, is still the most reasonable view.”12 Richard Melick Jr. writes “The position that Paul was in Rome at the time of writing has various lines of support in addition to the traditions. Luke’s description of the situation in Rome certainly allows for the type of ministry Paul described in his imprisonment letters. Paul was under house arrest with a great deal of freedom (Acts 28:30). Further, many of the names of persons associated with Paul in the Prison Epistles are also found in Philemon. Particularly, the runaway slave Onesimus is mentioned. He may have gone to the imperial capital to avoid recapture. When the data are compared to the Book of Acts, no other imprisonment fits the required details as well. Many question this conclusion. The most significant concern is the distance between Colossae and Rome, which is variously estimated as 1000–1200 land miles. Would a runaway slave have had the resources to make such a long trip and the courage to be on the open road subject to recognition? Others also traveled to and from Colossae to Paul. Does the distance prohibit that? A second concern is Paul’s apparent change of plans if Rome is the place of origin. Earlier he wrote of his plans to go to Spain when he could (Rom 15:23–24). In Philemon, however, he indicated he would go to Asia and urged Philemon to prepare a room for him (Phlm 22). Would this be likely from Rome?

10 Marcion’s Prologue places Paul in Ephesus for the writing of Colossians, but it places him in Rome for the writing of Philemon. Yet, since both of these must surely have been written at the same time, Marcion can only be half right. The rest of the external testimony puts Paul in Rome for the writing of these epistles. 11 Guthrie, 579. 12 Wallace, Daniel, Colossians: Introduction, Argument, Outline; pages 4-5; Biblical Studies Press, 2000; www.bible.org

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Some, therefore, have suggested a Caesarean imprisonment. According to Acts, Paul was imprisoned in Caesarea for two years, awaiting transport to Rome. Advocates suggest that Onesimus more likely would have fled there, and Paul more easily could have envisioned a trip to Colossae by land on his way to Rome. Even after his appeal to Caesar, that was a possibility. This suggestion also has its problems. Since Caesarea had a small population, Paul probably would not have needed the extensive missionary staff he had during his imprisonment. Further, Onesimus would have had no reason to flee to that particular city since several other larger ones on the way would have provided more anonymity. Most scholars reject this view.13 A third suggestion is that Paul wrote from prison in Ephesus. Although Acts does not record an Ephesian imprisonment, it does speak of serious difficulties there and an imprisonment is quite likely (2 Cor 11:23; 1 Cor 15:32). In 2 Cor 1:8 Paul also wrote about serious trouble in Asia. G. S. Duncan, the first to suggest this hypothesis, thought that the imprisonment came after the Demetrius riot (:23–41).14 If this scenario is correct, several events seem to fit in place better. First, this allows for the fairly extensive travel reflected in the epistle. Second, Paul’s request that a room be prepared for him soon makes good sense because he was only one hundred miles away. Third, many suggest that the church at Colossae appears to have been young, and the Ephesian location supports that conclusion.15 It reduces the time between the founding of the church and Paul’s letter. Finally, some objective evidence supports this view. A few traditions of limited value suggest that Paul was there. In the Marcionite prologue to Colossians, for example, it states: “The apostle already a captive writes to them from Ephesus.”16 Of these suggestions, more scholars accept Ephesus than Caesarea. The Ephesian hypothesis has much to offer and would satisfy most of the data. One major problem, however, is, Why would Paul write a letter to the Ephesians when he was in prison in Ephesus? Admittedly, the earliest manuscripts of Ephesians do not contain any destination, so it is impossible to tell who received the letter first. On the other hand, no manuscript exists with any other stated destination. Apparently at least one copy of the letter was sent to the church at Ephesus.17 The similarity of Colossians and Ephesians suggests that they were

13 The advocates are, most recently, W. G. Kümmel, Introduction to the New Testament (Nashville: Abingdon, 1973), 245; B. Reicke, “Caesarea, Rome, and the Captivity Epistles,” Apostolic History and the Gospel: Essays Presented to F. F. Bruce, ed. W. W. Gasque and R. P. Martin (Grand Rapids: Eerdmans, 1970), 277–82. G. Hawthorne, Philippians, WBC (Waco, Tex.: Word, 1983), xxxvi–xliv, makes a strong case for Caesarea as the origin of Philippians. 14 See G. S. Duncan, St. Paul’s Ephesian Ministry: A Reconstruction with Special Reference to the Ephesian Origin of the Imprisonment Epistles (London: Hodder & Stoughton, 1929). See especially pp. 111–15, where he claims this occurred on the feast to Artemis in the year A.D. 57. 15 Wright reflects others when he states: “Colossians has, however, increasingly given me the impression of a letter to a church which, very young in the faith, needs to be strengthened, informed about what has actually happened to its members in their becoming Christians, taught how to pursue Christian maturity, and warned against a threat most dangerous for those only recently converted from paganism” (35). The argument has plausibility, but the telling statement is “increasingly given me the impression.” 16 Quoted in Martin, 27. An impressive list of scholars accept that conclusion, including recent writers Martin, 30, and Wright, 39. 17 Many have suggested that Ephesians was a circular letter and that the one copy which survived was the one sent to Ephesus. It would seem strange that the church needed even a copy.

2016 William E. Wenstrom, Jr. Bible Ministries 10 written by the same author at approximately the same time. The Roman imprisonment seems to account for the data best. Both a stronger tradition and the parallels to Ephesians support it. In light of these factors and the fact that the Ephesian imprisonment is a hypothesis without solid factual data, it seems best to accept the Roman origin. If it were from Ephesus or Caesarea, however, nothing would be gained or lost from the message of the epistle. The historical context would be slightly altered.”18 The burden of proof rests with an Ephesus and Caesarea origin since church tradition holds to Paul writing Philemon and Colossians while under house arrest in Rome. A critical factor in a Roman origin of this epistle is that Luke is with Paul during his imprisonment (see Colossians 4:14; Philemon 24). This is supported by Acts since it makes clear Paul’s Ephesian ministry does not occur in a ‘we’ section of Acts. The traditional view, that Paul was in Rome when he wrote Ephesians, Colossians, and Philemon, is still by far the best view. In Colossians 4:7, the apostle Paul provides the Colossians a three-fold description of Tychicus. First, he describes him as “a beloved brother,” which expresses the eternal spiritual relationship that existed between Tychicus, Paul, Timothy, their companions in Rome, Epaphras and the Colossians as a result of all of them exercising faith in Jesus Christ as their Savior. It describes the personal love and affection Paul, Timothy, their companions in Rome, the Colossians and Epaphras had for Tychicus indicating that they were all dear friends. It also expresses the idea that Paul, Timothy, their companions in Rome, Epaphras, the Colossians and Tychicus were related to each other through regeneration. The second description is that Tychicus was “a faithful servant,” which describes him as someone who served Jesus Christ on behalf of His church. It is used to describe the relationship between Tychicus and the Lord Jesus Christ. This servanthood was manifested by his faithfully communicating to the Christian community Paul’s apostolic teaching. The description means that he served both the Lord Jesus Christ and His church by faithfully communicating the gospel which is Paul’s apostolic teaching. This description also means that Tychicus was a loyal servant of Jesus Christ. He did this by remaining loyal to Paul’s apostolic teaching in contrast to those Christians who were not because they were obeying the false teaching of an Essene branch of the Judaizers. It describes him as firmly adhering to Paul’s apostolic teaching and firmly resisting the false teaching of the Essence branch of the Judaizers whose teaching was being propagated in Colossae. He demonstrated this loyalty by not only obeying Paul’s apostolic teaching but also by continuing to communicate to the Colossians through instruction this apostolic teaching.

18 Melick, R. R. (1991). Philippians, Colossians, Philemon (Vol. 32, pp. 168–170). Nashville: Broadman & Holman Publishers.

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The third and final description asserts that Tychicus was “a fellow-servant of the Lord,” which expresses the common relationship that Tychicus had with Paul, Timothy, their companions in Rome and Epaphras in that they were all serving the Lord Jesus Christ in some fashion or another. Tychicus appears five times in the Greek New Testament (Acts 20:4; Eph. 6:21; Col. 4:7; 2 Tim. 4:12; Tit. 3:12). Acts 20:4 reveals that Tychicus was from Asia Minor and traveled with Paul on his third missionary journey (Acts 20:4). Acts 20:1 After the uproar had ceased, Paul sent for the disciples, and when he had exhorted them and taken his leave of them, he left to go to Macedonia. 2 When he had gone through those districts and had given them much exhortation, he came to Greece. 3 And there he spent three months, and when a plot was formed against him by the Jews as he was about to set sail for Syria, he decided to return through Macedonia. 4 And he was accompanied by of Berea, the son of Pyrrhus, and by Aristarchus and Secundus of the Thessalonians, and of Derbe, and Timothy, and Tychicus and of Asia. (NASB95) Along with Trophimus, Tychicus accompanied Paul as he returned from Corinth to Macedonia (Acts 20:4). From this place, Tychicus went ahead and waited for Paul to meet them at Troas (Acts 20:6). Like Timothy, Tychicus was also a pastor-teacher since Paul dispatched him with authority as his delegate to the Christian communities in Ephesus and Crete to replace two pastor-teachers, namely Timothy and Titus respectively. Timothy and Titus’ responsibilities included communicating the Word of God to the Ephesian and Cretan churches and in particular Paul’s apostolic instructions. Further indicating that Tychicus was a communicator of the Word of God is that he is described as a “faithful servant” in Ephesians 6:21-22 and Colossians 4:7. Tychicus was sent to the Colossians (Colossians 4:7-9) as well as the Ephesians 6:21-22 to provide the churches in these cities information regarding Paul’s first Roman imprisonment. Ephesians 6:18 With all prayer and petition pray at all times in the Spirit, and with this in view, be on the alert with all perseverance and petition for all the saints, 19 and pray on my behalf, that utterance may be given to me in the opening of my mouth, to make known with boldness the mystery of the gospel, 20 for which I am an ambassador in chains; that in proclaiming it I may speak boldly, as I ought to speak. 21 But that you also may know about my circumstances, how I am doing, Tychicus, the beloved brother and faithful minister in the Lord, will make everything known to you. 22 I have sent him to you for this very purpose, so that you may know about us, and that he may comfort your hearts. (NASB95)

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Paul mentions Tychicus again in :12. Second Timothy 4:11 Only Luke is present with me. Please get and bring along with yourself Mark because for my benefit he is useful for service. 12 However, I have dispatched Tychicus with authority to Ephesus. (Author’s translation) In contrast to Mark and Timothy who Paul directed to come visit him in Rome before his death, Tychicus was dispatched by Paul with authority to Ephesus. Paul did not simply send Tychicus to Ephesus but he sent him with authority as his delegate to communicate his apostolic teaching to the Ephesian Christian community as Timothy’s replacement. This is indicated by Paul’s language since he employs the verb apostellō rather than pempo. He does not use the latter but rather the former since the former expresses the idea of delegated authority. Thus, Paul wanted to convey to Timothy that he dispatched Tychicus to Ephesus to be his replacement. This verb expresses the fact that like Timothy, Tychicus would have authority delegated to him by Paul to be the apostle’s delegate to the Ephesian Christian community in order that he might communicate Paul’s apostolic teaching. Therefore, like Timothy and Titus, Tychicus was trusted by the apostle Paul because he would never delegate such authority to someone to be his delegate to the Christian community unless they were faithful and were trusted to communicate his apostolic teachings to the church. Timothy was located in the city of Ephesus when the apostle wrote Second Timothy which does not explicitly mentioned where Timothy was located when he received this epistle from Paul. However, Timothy must not have been a great distance from Rome since he requests that his delegate come to him quickly (2 Timothy 4:9) and “before winter” (2 Timothy 4:21). He even requests that Timothy bring his cloak which he left at Troas with Carpus (2 Timothy 4:13). Paul’s concern for warm clothing would appear to indicate a period in the early fall. Travel by water in the Mediterranean would be dangerous between October and May. All of this indicates Timothy’s location was not a great distance from Rome where Paul was imprisoned. Now, in Philippians 1:25-26 and 2:24 Paul expresses his confidence that he would be released from what would have been his first Roman imprisonment. In Romans 15:24, he also expresses confidence at being released so as to meet the Roman church face to face. In Romans 15:32 he expresses his desire to visit them and makes two requests of them in Romans 15:31, namely that when he enters into the company of the Roman believers he will find rest for himself in their company. So for these reasons, Paul probably undertook a fourth missionary journey, namely Spain by way of Rome after being released from his first Roman imprisonment. During this fourth missionary journey, he left Timothy in charge of the church at

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Ephesus (1 Timothy 1:3-4), and continued to Rome where he was imprisoned for a second time. The apostle Paul more than likely traveled to Crete accompanied by Titus and Timothy. The apostle then left Titus behind to deal with opposition by the Judaizers and to set things in order. Paul and Timothy then decided to make their way to Macedonia. In route, they stopped in Ephesus to find false teachers causing problems in the church there. Consequently, Paul left Timothy to deal with that situation and proceeded to continue on to Macedonia. It was from this province that he wrote the letters of 1 Timothy and Titus. In 1 Timothy 1:3, he directs Timothy to remain at Ephesus (1 Tim. 1:3) while telling Titus to meet him in Nicopolis for the winter (Titus 3:12). Then, as he was traveling back to Ephesus, he was arrested, which may have resulted from the conflict with (2 Tim. 4:13-15). The apostle Paul was then taken to Rome to stand before a tribunal (2 Tim 4:16-18). While in prison, Paul sent Tychicus to Ephesus with the second letter to Timothy imploring him to come to Rome before winter disrupted the shipping routes on the Mediterranean. (Fee, pages 4-5). Therefore, Timothy was more than likely in Ephesus functioning as Paul’s delegate to the church in that city. Paul sent Tychicus to replace Timothy at Ephesus as his delegate so that Timothy might join the apostle at Rome before his execution (2 Timothy 4:9, 12). In Titus 3:12, Paul informs Titus that he was sending either Artemis or Tychicus to relieve him of his duties on the island of Crete in order that he could spend the winter with him at Nicopolis. Like Timothy, Titus was a pastor-teacher who was Paul’s delegate to the Cretan Christian community. Titus was to communicate to the Cretan Christian community Paul’s apostolic teaching just as Timothy was delegated authority to communicate this teaching to the Ephesian Christian community. Titus 3:12 When I send Artemis or Tychicus, immediately make every effort to come to me at Nicopolis because I have decided to spend the winter there. (Author’s translation) Therefore, we can see from Second Timothy 4:12, Ephesians 6:21-22, and Colossians 4:7 that Paul entrusted Tychicus to deliver these three letters to Timothy and the Ephesian and Colossian Christian communities and maybe even Paul’s if Tychicus was sent to Crete rather than Artemis. The Anchor Bible Dictionary has the following article on this individual, they write “Tychicus (assumably the same person) is described by ‘Paul’ in Colossians as ‘a beloved brother, faithful minister, and fellow servant in the Lord’ (Col 4:7) who is being sent to the Colossians along with Onesimus. In Ephesians, Tychicus is sent alone, and is portrayed in the same way, although without the characterization of ‘fellow servant’ (Eph 6:21). Each of these letters reports verbatim that Tychicus was sent to the readers so ‘that you may know how we are

2016 William E. Wenstrom, Jr. Bible Ministries 14 and that he may encourage your hearts’ (Col 4:8; Eph 6:22). If Ephesians is dependent on Colossians, as many think probable, then the Ephesian reference to Tychicus is a literary borrowing. Whatever the case, Tychicus’ twofold task is to relay pertinent information about Paul not expressed in the letters, and to provide encouragement to the community. A well-attested variant reading for Col 4:8 gives as Tychicus’ first assignment: ‘that he may learn your news,’ implying that he was to report this news back to Paul. Because of his mission to relay information, the inference has often been made that Tychicus delivered both Colossians and Ephesians, and possibly the letter to the Laodiceans as well (Col 4:17). Since Tychicus is identified as one of the ‘Asians’ (Gk Asianoi; Acts 20:4), it is possible that he was already known to the communities he was to visit. However, since Colossians specifies Onesimus as ‘one of yourselves’ (4:9), without saying the same of Tychicus, one concludes that Tychicus was probably not from that city. Tychicus is also mentioned twice in the Pastorals. According to 2 Tim 4:12, ‘Paul’ says he sent Tychicus to Ephesus. Was he to take over Timothy’s responsibilities there? In Titus 3:12, ‘Paul’ intended to send either Tychicus or to Crete, evidently to replace Titus, thus freeing him to meet Paul in Nicopolis where he planned to spend the winter. On the basis of 2 Tim 4:12, which would place Tychicus in Ephesus, it has been conjectured that Artemas and not Tychicus was the person eventually sent to Crete.”19

Colossians 4:8

The Purpose of Sending Tychicus

Colossians 4:8 For I have sent him to you for this very purpose, that you may know about our circumstances and that he may encourage your hearts. (NASB95) “For I have sent him to you for this very purpose” is composed of the following: (1) accusative masculine singular form of the relative pronoun hos (ὅς), “him” (2) first person singular aorist active indicative form of the verb pempō (πέμπω), “I sent” (3) preposition pros (πρός), “to” (4) accusative second person plural form of the personal pronoun su (σύ) (see), “you” (5) preposition eis (εἰς), “for…purpose” (6) third person accusative neuter singular form of the intensive personal pronoun autos (αὐτός), “very” (7) accusative neuter singular form of the demonstrative pronoun houtos (οὗτος), “this.” There are distinctions between the verbs apostello and pempō. The former is used often in classical literature and the common speech of the classical period as

19 Gillman, J. (1992). Tychicus (Person). In (D. N. Freedman, Ed.)The Anchor Yale Bible Dictionary. New York: Doubleday.

2016 William E. Wenstrom, Jr. Bible Ministries 15 well as Hellenism for the sending of persons as well as things. In the latter, the point is the sending as such, i.e., the mere fact of sending, as in the transmission of an object or commission or the sending of a man. Apostello expresses the fact that the sending takes place from specific and unique standpoint which does not merely link the sender and recipient but also, in virtue of the situation, unites with the sender either the person or the object sent. Pempō is a more general term than apostello which often implies an authorized messenger. It does not carry the same emphasis that the one who is sent has the same authority as the sender. Apostello emphasizes the fact of an authorization and/or commission, pempō stresses more closely the sending itself. The verb pempō appears 22 times in the Septuagint. The Septuagint usage further confirms this distinction between the meaning of these 2 words-apostello and pempo. Apostello and its cognate exapostello occur over 700 times as a translation of the Hebrew shalach, “to send.” The Hebrew does not stress as much the sending as it does the authorization or commissioning to perform a certain duty. Consequently, shalach is translated only 5 times in the Septuagint as pempo. The following Hebrew terms are translated in the Septuagint with pempo: (1) kathav, “write; niphal: “be written” (Est. 8:5). (2) shalach, Qal: “to send for someone, send” (Gn. 27:42, Neh. 2:5); piel: “shoot” (1 Sm. 20:20-Codex Alexandrinus only). (3) shelach, “send” (Ezr. 4:14, 5:17-Aramaic). The verb pempō occurs 79 times in the Greek New Testament. It appears 15 times in the Pauline corpus. He uses the word 10 times for the sending of pastor- teachers such as Timothy, , Epaphras, Artemus, and Tychicus to the local churches scattered throughout the various provinces in the Roman Empire (1 Cor. 4:17; Eph. 6:22; Phlp. 2:19, 23, 25, 28; Col. 4:8; 1 Th. 3:2, 5; Tit. 3:2). The gospel of John uses the word frequently for the sending of God the Son into the world by the Father. Paul employs the word in this manner only once in Romans 8:3. Louw and Nida list the following meanings: (1) to cause someone to depart for a particular purpose - ‘to send’20 (2) to cause someone to carry something to some destination - ‘to send something, to send by someone’21 (3) to send a message, presumably by someone - ‘to send a message, to send word’22 (4) to cause someone to experience an event or state from outside the area of normal influences - ‘to cause to experience, to send upon’23 ANLEX list the following meanings for the verb: (1) of persons send, dispatch (MT 2.8); especially of those sent as God’s representatives (LU 4.26); in a more abstract sense instruct, appoint (JN 1.33); in distinction from ἀποστέλλω (send

20 A Greek-English Lexicon of the New Testament Based upon Semantic Domains volume 2, page 191 21 A Greek-English Lexicon of the New Testament Based upon Semantic Domains volume 2, page 206 22 A Greek-English Lexicon of the New Testament Based upon Semantic Domains volume 2, page 191 23 A Greek-English Lexicon of the New Testament Based upon Semantic Domains volume 2, page 810

2016 William E. Wenstrom, Jr. Bible Ministries 16 forth, send out), where the primary focus is on the authoritative commission behind the sending, π. focuses rather on the sender who is being represented and on the act of sending (JN 5.37; cf. 3.17); (2) of things send something to someone (RV 11.10); idiomatically, of harvesting πέμπειν τὸ δρέπανον literally thrust in the sickle, i.e. begin to harvest; figuratively in RV 14.15, 18 of the time of judgment at the end of this age.24 BDAG list the following meanings for this verb: (1) to dispatch someone, whether human or transcendent being, usually for purposes of communication, send (2) to dispatch someth. through an intermediary, send τινί τι someth. to someone.25 In Colossians 4:8, the verb pempō means “to send, dispatch” a person to a particular geographical location to accomplish a particular purpose. Here it is used of Paul sending or dispatching Tychicus to provide the Colossian Christian community information with regards to all his circumstances in Rome while he is awaiting his appeal trial before Caesar. The accusative masculine singular form of the relative pronoun hos means “whom” referring to Tychicus because the word agrees with the proper name Tychikos (Τυχικός), “Tychicus” in gender (masculine) and number (singular). This word functions as an accusative direct object meaning it is receiving the action of the verb pempō indicating that Tychicus receives the action of being sent by the apostle Paul to the Colossian Christian community in order to provide them information with regards to all his circumstances in Rome. The aorist tense of this verb pempō is an epistolary aorist which is a use of the aorist indicative in which the author self-consciously describes his letter from the time frame of the audience. Here it is of course from the standpoint of the Colossian Christian community who read this epistle since the one being sent, Tychicus, was the one who carried this letter to them. The active voice is a simple active meaning that Paul as the subject performs the action of the verb and thus sending Tychicus to provide the Colossian Christian community information with regards to all Paul circumstances in Rome while he is awaiting his appeal trial before Caesar. The indicative mood is declarative presenting this assertion as a non-contingent or unqualified statement. The personal pronoun su means “all of you” referring to these faithful Colossian believers as a corporate unit. It is the object of the preposition pros,

24 Friberg, T., Friberg, B., & Miller, N. F. (2000). Analytical lexicon of the Greek New Testament. Grand Rapids, MI: Baker Books. . through an intermediary, send someth. someth. = something . to someone. someth. someth. = something . through an intermediary, send someth. someth. = something . to someone. someth. someth. = something 25 Arndt, W., Danker, F. W., & Bauer, W. (2000). A Greek-English lexicon of the New Testament and other early Christian literature. Chicago: University of Chicago Press.

2016 William E. Wenstrom, Jr. Bible Ministries 17 which functions as a marker direction indicating the direction in which Paul was sending Tychicus, namely in the direction of the Colossian Christian community. The demonstrative pronoun houtos is “anaphoric” meaning that it is pointing to the previous statement in Colossians 4:8 which informed the Colossian Christian community that he would be sending Tychicus to them in order to provide them information with regards to all his circumstances in Rome. The third person accusative neuter singular form of the intensive personal pronoun autos means “very, same” since the word pertains to that which is identical to something. The word emphasizes the purpose of Paul sending Tychicus to the Colossians. The demonstrative pronoun houtos is the object of the preposition eis which is a marker of purpose indicating the purpose of Paul sending Tychicus to the Colossians. Therefore, this prepositional phrase indicates that the purpose of Paul’s sending Tychicus to the Colossians which is to provide the Colossians information regarding his circumstances in Rome is identical to his statement in Colossians 4:7.

Paul’s Circumstances

Colossians 4:8 For I have sent him to you for this very purpose, that you may know about our circumstances and that he may encourage your hearts. (NASB95) “That you may know about our circumstances” is composed of the following: (1) conjunction hina (ἵνα), “that” (2) second person plural aorist active subjunctive form of the verb ginōskō (γινώσκω), “you may know about” (3) accusative neuter plural form of the definite article ho (ὁ), “our circumstances” (4) preposition peri (περί), “our circumstances” (5) genitive first person plural form of the possessive personal pronoun egō (ἐγώ), “our.” The conjunction hina and the subjunctive form of the verb ginōskō, “you may know about” in order to form an appositional clause which makes explicit what is implied by Paul’s statement in Colossians 4:8. This would indicate that the conjunction is introducing a clause which explicitly presents the purpose for which Paul was sending Tychicus to the Colossian Christian community. Ginōskō denotes in Koine Greek the intelligent comprehension of an object or matter, whether this comes for the first time, or comes afresh, into the consideration of the one who grasps it (“to come to know, to experience, to perceive”) or whether it is already present (“to perceive”). The ingressive aspect of the act of comprehension is originally emphasized but faded into the background and the meaning can be simply “to know,” or “to understand.”

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The original form gignosko is found from Homer on. The shortened form ginōskō was Aeolic and Ionic, but appears in common Greek from Aristotle (384- 322 B.C.) and both these words are formed from the root gno-. The verb ginōskō and its related terms were a part of the vocabulary of religion, philosophy, and ethics, especially in the Hellenistic period. A distinct characteristic of ginōskō in ancient Greek thought was that it accented to a certain extent the idea of understanding what is known in contrast to experiencing something to acquire knowledge. It means to see things as they truly are and to the Greeks knowledge attained through observation with one’s own eyes was more reliable than hearing which is less tangible. It basically means to notice, perceive, or recognize a thing, person, or situation through the senses, particularly sight. This leads to an intelligent ordering in the mind of what has been perceived in the world of experience. Thus, the verb also means experience, learn, get to know: what has been experienced becomes known to the one who has experienced it. Ernst Dieter Schmitz lists the following secular Greek meanings for the word: (1) to notice, perceive, or recognize a thing, person, or situation through the senses, particularly sight.26 (2) to distinguish, for experience or recognition of a phenomenon among similar or different ones may lead to this.27 (3) to know in a personal way28, to understand29, to know30, to be acquainted with, to be expert31, and to judge.32 (4) to recognize as a friend, love as a friend.33 (5) to reflect, judge, investigate by logical thought-processes. (6) to be judged. (7) to gain insight, to perceive intuitively.34 The Greek’s usage of the word contrasts with the Hebrew mind in the Old Testament, which placed more emphasis upon hearing since the perception of doctrine came through hearing as recorded in Deuteronomy 6:4, “Hear, O Israel.” In the Septuagint, ginōskō replaces 14 different Hebrew expressions as well as variations of these: (1) `amar, to say (Jgs. 6:29) (2) bin, Qal: perceive, understand (Prov. 24:12; Is. 40:21); hiphil: perceive (Job. 9:11); hithpoel: understand (Jer. 30:24 [37:24]). (3) de`ah, knowledge (Is. 11:9). (4) da`ath, knowledge (Gen. 2:176, Prov. 22:17, Is. 44:19). (5) chazah, see (Is. 26:11). (6) yadha, Qal: know (Ex. 16:12, 2 Sm. 3:25, Jon. 1:12); niphal: be made known (Lev. 4:14, Jgs. 16:9, Ps. 48:3 [47:3] ); hiphil: make known (Hb. 3:2); hophal: made known (Lev. 4:23, 28); hithpael: make oneself known (Nm. 12:6). (7) yedha`, know (Dn. 2:9, 4:17

26 Homer Odyssey 15, 532 and 24, 217 27 cf. Homer Iliad, 5, 128, 182 28 Heracles Frag. 97 29 already in Homer Odyssey 16, 136 30 Democ. Frag. 198; used par. with oida 31 gnostos, an expert, Plato, Republic 1, 347d 32 Demosthones 658, 23 33 Xenophon Cyr. 1, 4, 27 34 The New International Dictionary of New Testament Theology, volume 2, page 392

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[4:14] - Aramaic); learn (Ezr. 4:15 - Aramaic). (8) ya`adh, appoint; niphal: meet (Ex. 29:42, 30:6, Nm. 17:4). (9) ya`ats, advise, counsel; niphal: consult together (Is. 45:21). (10) laqach, take (1 Sm. 17:18). (11) matsa, find (Jgs. 14:18). (12) naghadh, hiphil: declare (Is. 48:6). (13) nakhar, Hiphil: regard (Dt. 33:9); recognize (1 Kgs. 20:41 [21:41]). (14) ra`ah, see (Nm. 11:23, Jgs. 2:7); consider (Ex. 33:13). (15) shama`, hear (Neh. 4:15, Is. 48:8). (16) takhan, Qal: consider (Prv. 24:12); piel: measure (Is. 40:12 [40:13]). One term clearly predominates as the correspondent to ginosko which is yadha`, “to know.” While the Greeks were concerned with detached knowledge and a speculative interest in the metaphysical nature of things, the Old Testament regards knowledge as something which continually arises from personal encounter. Schmitz list the following meanings for ginōskō in the Septuagint (LXX): (1) to notice, experience, observe (e.g. Gen. 3:7; 41:31; Jdg. 16:20; Eccl. 8:5; Is. 47:8; Hs. 5:3), then the observing of things like good and bad (2 Sm. 19:35 [MT 19:36]) or right and left (Jon. 4:11) leads to distinguishing between them. (2) to distinguish between (3) to know by learning (Prov. 30:3) (4) to know by observation (5) to know how to do something (1 Kg. 7:14 [LXX 7:2]; cf. Gen. 25:27; 1 Sm. 16:16, 18; Is. 47:11). (6) to concern oneself with, care for, trouble oneself with, or their negatives (e.g. Prov. 27:23; Ps. 1:6; 37:18 [LXX 36:18]; 119:79 [LXX 118:79], and to want to do with (or its negative) (e.g. Dt. 33:9). (7) to have sexual relations with (Gen. 4:1; 19:8; cf. 2:23). (8) to have a personal and confidential relationship with another person (e.g. Dt. 34:10). (9) man’s knowledge of God, i.e., of his grateful and obedient recognition.35 In the Greek New Testament, ginōskō is quite significant in that it occurs in 20 of its 27 books a total of 222 times. It is not found in 2 Thessalonians, First Timothy, Titus, Philemon, 1 Peter, 3 John, and Jude. The New Testament usage presupposes the idea of “to know” in the LXX and Hebrew Old Testament. The basic sense of “to know, to understand” as an intellectual process is contained throughout the New Testament Scriptures (Matt. 6:3; 9:30; Mark 13:28; Luke 12:47; :7; 1 Corinthians 13:9, 12 etc.). Johannes Behm lists the following New Testament meanings for the verb: (1) to detect (Mk. 5:29; Lk. 8:46) (2) to note (Mk. 8:17; 12:12; Mt. 26:10; 2 Cor. 2:4; Jn. 5:42; 8:27). (3) to recognize (Lk. 7:39; Mt. 12:15; 22:18; Gal. 3:7; Jam. 2:20; Jn. 4:1; 5:6; 6:15). (4) to learn (Mk. 5:43; 15:45; Lk. 9:11; Ac. 17:13, 19; Phlp. 1:12; 2:19; Jn. 11:57; 12:9). (5) to confirm (Mk. 6:38; 13:28 f.; Lk. 1:18; 1 C. 4:19; 2 Cor. 13:6; Jn. 4:53; 7:51). (6) to know in the sense of awareness or acquaintance (Mt. 24:50 and par.; Lk. 2:43; 16:4; Hb. 10:34; Rev. 3:3; Jn. 2:24 f.; 7:27; 1 Jn. 3:20). (7) to know in the sense of acquaintance (Mt. 25:24; Lk. 12:47 f.; 16:15; Ac.

35 Ibid, page 395

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1:7; R. 2:18; 7:1; 2 C. 5:16; Jn. 1:48; 7:49). (8) to know in the sense of understanding (Lk. 18:34; Ac. 8:30; Jn. 3:10).36 Louw and Nida list the following usages: (1) to possess information about - to know, to know about, to have knowledge of, to be acquainted with, acquaintance’.37 (2) to acquire information by whatever means, but often with the implication of personal involvement or experience - ‘to learn, to find out’.38 (3) to learn to know a person through direct personal experience, implying a continuity of relationship - ‘to know, to become acquainted with, to be familiar with’.39 (4) to come to an understanding as the result of ability to experience and learn - ‘to come to understand, to perceive, to comprehend’.40 (5) to indicate that one does know - ‘to acknowledge’.41 (6) to have sexual intercourse with’.42 (7) (an idiom, probably an adage or traditional saying, literally, ‘do not let your left hand know what your right hand is doing’) an admonition to do something without letting people know it - ‘to do something secretly, to do something without letting the public know’.43 BDAG lists the following meanings for the verb: (1) to arrive at a knowledge of someone or something know, know about, make acquaintance of (2) to acquire information through some means, learn (of), ascertain, find out (3) to grasp the significance or meaning of something understand, comprehend (4) to be aware of something perceive, notice, realize (5) to have sexual intercourse with, have sex/marital relations with, (6) to have come to the knowledge of, have come to know, know (7) to indicate that one does know, acknowledge, recognize.44 Ginōskō denotes the attainment or the manifestation of knowledge and is used for the following: (1) where there is reference to some earlier state of ignorance, or to some prior facts on which the knowledge is based. (2) where the ideas of thoroughness, familiarity or of approbation are involved. Both ideas arise out of the stress ginosko lays on the process of reception. In Colossians 4:8, the verb ginōskō means “to acquire information implying personal means.” The second person plural form of this verb refers of course to the Colossian Christian community. It is used in a distributive sense emphasizing no exceptions indicating Paul wants each person in the Colossian Christian community to know

36 Theological Dictionary of the New Testament volume 1, page 703 37 Greek-English Lexicon of the New Testament Based on Semantic Domains volume 2page 334 38 Greek-English Lexicon of the New Testament Based on Semantic Domains volume 2page 326 39 Greek-English Lexicon of the New Testament Based on Semantic Domains volume 2page 328 40 Greek-English Lexicon of the New Testament Based on Semantic Domains volume 2page 382 41 Greek-English Lexicon of the New Testament Based on Semantic Domains volume 2page 369 42 Greek-English Lexicon of the New Testament Based on Semantic Domains volume 2page 258 43 Greek-English Lexicon of the New Testament Based on Semantic Domains volume 2page 344 44 Arndt, W., Danker, F. W., & Bauer, W. (2000). A Greek-English lexicon of the New Testament and other early Christian literature (3rd ed.) (199–201). Chicago: University of Chicago Press.

2016 William E. Wenstrom, Jr. Bible Ministries 21 about his circumstances in Rome. It indicates that he has a concern for each of them. The information they were to receive through Tychicus is identified by the hoti clause to follow which refers to Paul’s circumstances in Rome. Therefore, this verb ginōskō indicates that the Colossians were to acquire information from Paul through Tychicus regarding his circumstances in Rome. The aorist tense of the verb ginōskō is an ingressive which is used to stress the entrance into a particular state. This would indicate that the Colossians would enter into the state of having received information regarding Paul’s circumstances in Rome. The active voice of the verb ginōskō is stative meaning the subject exists in the state indicated by the verb. This would indicate that the Colossians would enter into the state of having received information regarding Paul’s circumstances in Rome. The accusative neuter plural form of the definite article ho means, “circumstances” and functions as a substantiver meaning it is “nominalizing” or in other words, it turns the prepositional phrase peri hēmōn (περὶ ἡμῶν) into a noun. The genitive first person plural form of the possessive personal pronoun egō means “our” referring to Paul and his companions in Rome. The word functions as a possessive pronoun indicating that these circumstances belong to Paul and his companions in Rome. This word is the object of the preposition peri which denotes a relationship to something, or reference to something which in our context, is Paul’s circumstances in Rome. Therefore, this prepositional phrase is a reference to Paul’s first imprisonment in Rome while awaiting trial before Nero in A.D. 62. At this point, we must mention a textual problem. Both Alexandrian, Western and Eastern text types of text support the reading ἵνα γνῶτε τὰ περὶ ἡμῶν (A B D* G P 33 81 itar, b, d, g, mon syrpal copsa arm eth Ephraem al). This reading as one can see has strong and diverse support. It also more importantly best explains the origin of the other readings. Also, this reading is consistent with the Paul’s declared purpose of Tychicus’ visit (verses 7, 9).

Encouragement

Colossians 4:8 For I have sent him to you for this very purpose, that you may know about our circumstances and that he may encourage your hearts. (NASB95) “And that he may encourage your hearts” is composed of the following: (1) conjunction kai (καί), “and” (2) third person singular aorist active subjunctive form of the verb parakaleō (παρακαλέω), “that he may encourage” (3) articular

2016 William E. Wenstrom, Jr. Bible Ministries 22 accusative feminine plural form of the noun kardia (καρδία), “hearts” (4) genitive second person plural form of the personal pronoun su (σύ) (see), “your.” The conjunction kai is a marker of result meaning it is introducing a clause which presents the result of the previous hina clause indicating that it is introducing a clause which presents the result of Paul sending Tychicus to the Colossians in order to provide them information regarding his circumstances in Rome. The noun kardia means “heart” referring specifically to the hearts of the faithful Christians in Colossae, Laodicea and all those who had never met Paul personally. The word denotes that aspect of the soul, which circulates thought or mental activity and is where one’s frame of reference and memory center resides. It is also the place where one’s vocabulary and the classification of thoughts reside as well as the conscience where the norms and standards reside. A person’s entire mental attitude circulates in the kardia as well as the subconscious where various categories of things that shock or impress from adversity, sin, failure or disappointment are located. Also, it contains the volition, which enables a person to make decisions. The articular construction of the noun kardia is employed with genitive second person plural form of the personal pronoun su, which means “your” referring to the faithful Christians in Colossae, Laodicea and all those who had never met the apostle Paul personally. The article and the intense personal pronoun denote possession indicating that these hearts belong to the Christians whom had never met Paul personally. The verb parakaleō means “to encourage” since it pertains to causing someone to be encouraged either by verbal or non-verbal means. The word means to fill someone with courage or strength of purpose and suggests raising of someone’s confidence especially by an external agency such as a teacher. Therefore, this word indicates that the second purpose for which Paul was sending Tychicus to the Colossians was to encourage them. The subjunctive mood of the verb is employed with the conjunction hina and the subjunctive form of the verb parakaleō in order to form a purpose clause meaning that they indicate the intention of the action of the verb pempō. This would indicate that the conjunction is introducing a clause which presents another the purpose for which Paul was sending Tychicus to the Colossian Christian community. The aorist tense of the verb parakaleō is an ingressive which is used to stress the entrance into a particular state. This would indicate that the Colossians would enter into the state of having received encouragement as a result of Paul sending Tychicus to the Colossians.

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The active voice of the verb parakaleō is stative meaning the subject exists in the state indicated by the verb. This would indicate that the Colossians would enter into the state of having received encouragement as a result of Paul sending Tychicus to the Colossians.

Translation of Colossians 4:7-8

Colossians 4:7 Tychicus, a beloved brother, as well as a faithful servant and in addition, a fellow-servant of the Lord, will for your benefit certainly provide you information with regards to all my circumstances 8 I have sent him to all of you for this express purpose, namely that each of you would know our circumstances so that your hearts would be encouraged. (Author’s translation)

Exposition of Colossians 4:8

In Colossians 4:7, the apostle Paul provided the Colossian Christian community with a three-fold description of Tychicus’ relationship to himself, the Colossians and the Lord Jesus Christ. He then informed the Colossians that this man would provide them information with regards to all his circumstances. When Paul wrote Colossians, he was suffering his first imprisonment in Rome while awaiting trial before Nero in A.D. 62. Therefore, when he says that Tychicus will inform the Colossians about his circumstances, he is referring to this imprisonment which eventually resulted in his release. Paul had two Roman imprisonments: (1) A.D. 60-62: Ephesians, Colossians, Philippians and Philemon (2) A.D. 68: 2 Timothy, Hebrews. The apostle Paul wrote Philippians, Ephesians, Colossians and Philemon during his first Roman imprisonment while he was awaiting his appeal before Caesar and he was actually permitted to have his own rented quarters in Rome with a Roman soldier guarding him (See Acts 28). Now, here in Colossians 4:8, the apostle Paul identifies specifically for the Colossians what he implied in Colossians 4:7, namely that he was sending Tychicus to them for the express purpose that they would know all about his circumstances in Rome. Notice Paul says “our circumstances” here in Colossians 4:8 whereas in Colossians 4:7 he says “my circumstances.” Colossians 4:10-14 makes clear that Paul had companions with him in this city. These would include not only Timothy but also Aristarchus, ’s cousin Mark, Jesus who is also called Justus, Epaphras their pastor, and Luke. In Colossians 4:8, Paul also presents the contemplated result for sending Tychicus to the Colossian Christian community, namely that they would receive

2016 William E. Wenstrom, Jr. Bible Ministries 24 encouragement. The Colossians would therefore receive encouragement after hearing that Paul was alive and well. Warren Wiersbe writes “It was not easy for Tychicus to be associated with Paul, the prisoner; for Paul had many enemies. Nor was it easy for Tychicus to travel as he did, assisting Paul in his various tasks. Tychicus did not take the easy way, but rather the right way. Our churches today could use more members like Tychicus!”45 God the Father has provided from eternity past everything that the believer would need to execute His perfect plan for the church age which is to be conformed to the image of His Son Jesus Christ (cf. Rom. 8:28-30). This includes encouragement in times of adversity and failure that the believer will inevitably face as they advance to spiritual maturity. The believer can derive encouragement from the mentorship of God the Holy Spirit as well as the baptism of the Spirit with its three resultant categories of sanctification. They can also receive encouragement from other believers who are filled with the Spirit and possess divine viewpoint from the Scriptures. The believer can also receive encouragement simply by gathering together with other believers to hear the Word of God communicated by their divinely appointed pastor-teacher. The believer can receive encouragement by being occupied with Christ. They can derive encouragement in adversity by understanding the immanency of the rapture. The believer can receive encouragement by understanding who and what God is and what He has provided them through their union and identification with His Son Jesus Christ. The believer can derive encouragement from the fact that he will receive eternal rewards at the Bema Seat Evaluation for executing the Father’s plan for their lives. The believer can also derive encouragement through the fact that God as a Father punishes His children. God the Holy Spirit is called the believer’s parakletos, “helper, energizer, and comforter.” The noun appears only five times in the Greek New Testament. This word occurs four times in the gospel of John with reference to God the Holy Spirit Who is the believer’s mentor or true teacher (Jn. 14:16, 26; 15:26; 16:7). It appears once in 1 John 2:1 with reference to the Lord Jesus Christ. The Holy Spirit provides the believer with guidance and comfort in times of adversity. He is the believer’s true teacher and mentor. The pastor-teacher is simply the communicator of the Word of God. However, God the Holy Spirit makes the doctrine communicated to the congregation understandable for those believers who are in fellowship. He is the enabling power for the execution of the plan of God for the church just as He was the enabling power for the execution of the incarnation plan of God for the incarnate Son of God during the dispensation of

45 Wiersbe, W. W. (1996). The Bible exposition commentary (Vol. 2, p. 149). Wheaton, IL: Victor Books.

2016 William E. Wenstrom, Jr. Bible Ministries 25 the hypostatic union. The mentorship of the Holy Spirit is one of the many benefits of being filled with the Spirit, which is a commandment (Eph. 5:18). The believer can derive encouragement from the Word of God (cf. Is. 51:12; 66:13; Ps. 119:50; Rom. 15:4-5; 2 Cor. 1:3-7; 7:4-6). The Holy Spirit inspired the Scriptures (2 Pet. 1:20-21; 2 Tim. 3:16) and encourages the believer through the Scriptures. The written Word of God is the mind of Christ (1 Cor. 2:16). The Word of God is God (John 1:1-2). The Word of God holds the universe together (Heb. 1:3). The Word of God will live forever (1 Pet. 1:24; Isa. 40:6-8). The Word of God can judge the thoughts and intentions of man (Heb. 4:12; John 12:48). Bible Doctrine tells us that everything was created by the Word of God (Heb. 11:3). Bible Doctrine is the most powerful weapon the believer possesses (Heb. 4:12; 2 Cor. 6:7). Bible Doctrine is likened to a sword, which was the most powerful and dangerous weapon in the ancient world (Eph. 6:17; Heb. 4:12). The Word of God, Bible Doctrine is the believer’s spiritual food (Matt. 4:4; Deut. 8:3; Psa. 119:103; Jer. 15:16; Ezek. 3:1-3; 1 Cor. 10:3), which is more necessary than your physical food (Job 23:12; Matt. 4:4). Hebrews 10:23-25 teaches that the believer can also derive encouragement by assembling with other believers to hear the Word of God as it is taught by the pastor-teacher. The Scriptures also teach that the believer can receive encouragement from other believers who are in fellowship with God and possess divine viewpoint (cf. 2 Deut. 1:38; 3:28; Cor. 7:4-6; 1 Thess. 4:13-18; 5:9-11, 14; Heb. 10:23-25). The Scriptures teach that the believer receives encouragement from the communication of doctrine by the pastor-teacher (cf. 1 Thess. 2:10-12; 3:1-2; 2 Tim. 4:1-2). God’s purpose in giving the spiritual gift of pastor-teacher to male church age believers is to train, educate, prepare and discipline the church age believer through the face-to-face communication of the Word of God and to equip them to execute the plan of God for their lives (Eph. 4:11-12). The spiritual gift of pastor- teacher provides the necessary training needed to perform effective Christian service (Eph. 4:12). Spiritual growth in the believer is based upon the information that the pastor-teacher supplies in his daily communication of the Word of God (Eph. 4:16). The spiritual gift of pastor-teacher is the vehicle that God uses to feed the believer the necessary spiritual food which when applied under the Filling of the Spirit produces spiritual growth in the believer (Eph. 4:12). The ultimate purpose of God in the church age is spiritual growth (Eph. 4:16). He is essential to the believer’s spiritual growth. The responsibility of the man with the spiritual gift of pastor-teacher is to feed the flock the Word of God (John 21:15-17). He is commanded to study and teach

2016 William E. Wenstrom, Jr. Bible Ministries 26 and pray (:4) and exemplify godliness for his congregation. Every believer has been assigned to a pastor-teacher (1 Thess. 5:12; 1 Pet. 5:1-4). The believer has been commanded to obey their authority (Heb. 13:17). Rejection of his delegated authority will result in a lack of spiritual growth. Philippians 2:1 also teaches that the believer can derive encouragement from his knowledge of the baptism of the Spirit and their application of this doctrine. Paul teaches in :1-2 that the intercessory prayers of other believers can be a source of encouragement for other believers. The Scriptures also teach that the believer can receive encouragement through occupation with Christ (cf. Heb. 12:3). 1 Thessalonians 4:13-18 and 5:9-11 also teach that knowledge of the immanency of the rapture is a source of encouragement for believers. Hebrews 6:17-18 teaches that the believer can derive encouragement from understanding the immutable character and nature of God and His promises. The advancing believer can gain encouragement that they will receive rewards for their faithfulness. The Scriptures clearly teach that the believer will be rewarded for their faithfulness (Mt. 25:21-23; Lk. 16:10-12; 1 Cor 3:11-15; 2 Cor. 5:10). Lastly, Hebrews 12:4-13 teaches that the believer can derive encouraging knowing that they are disciplined by God because they are His children and are loved by Him.

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