Knowing how to look at this greeting is a challenge. Do we look at the various roles people have within the church, or maybe look at the theological implications of the greetings, or do we look at each person individually? For this study, I will be taking the personal approach for a couple of reasons. Firstly the Bible gives us a significant amount of information that we might not connect, and secondly, we have been told their names. Usually, using the broad approach with the greetings can be helpful, but one day in heaven, you might meet Aristarchus, and it would be good to know about him.

a. Tychicus

Tychicus is the man who will deliver the letter to the Colossian church and read the letter as well. Paul sent Tychicus to deliver the letter and tell the church in Colossae about Paul’s activities. He is called three different things in this letter. I cannot spend a lot of time on these, but Tychicus is called a beloved brother, faithful minister, and a fellow servant. Tychicus is from Asia Minor, near where the Church in Colossae is located (Acts 20:4). Tychicus is a companion of Paul and served with Paul until his last days (2 Tim 4:12). Paul often sends Tychicus to deliver letters (Ephesians, Colossians, and Philemon) and assist in ministry, he is one of Paul’s faithful ministers he relied on (Eph 6:21-22, Col 4:7-8, 2 Tim 4:12, Tit 3:2). Although this is speculation, Tychicus might be the famous preacher Paul sends to the Church in Corinthians (2 Cor 8:12). We see Tychicus as a loyal minister who is reliable in delivering the letter (we have the letter, don’t we). He faithfully severed Christ’s church for many years.

b. Onesimus

Onesimus is with Tychicus, who is called a faithful and beloved brother. Onesimus is actually from Colossae. Onesimus (which means ‘useful’) was a slave to Philemon, who lives in Colossae. Paul writes a letter to Philemon, which explains what had happened to Onesimus. Onesimus had stolen from his master, Philemon, and then ran away. After running away, Onesimus met Paul when he was under arrest. Through the ministry of Paul, Onesimus became a Christian. Paul had sent Onesimus back with Tychicus to Philemon. Paul appealed to Philemon to accept Onesimus back as a brother and not as a slave. He was formally useless, but now he is useful, not only to Philemon but also to Paul (Phm 11). Paul sends Onesimus back but explains he is sending his heart (Phm 12). So even with the first two people, we see the diversity, faithful minister, and a run-away criminal who was a slave. Paul calls both of these men beloved brothers. We see the great hope of the Gospel in Onesimus. No matter our past, we can still be ‘useful.’

c. Aristarchus

Like Tychicus, Aristarchus is also mentioned in Acts chapter 20. Aristarchus is a Macedonian from Thessalonica (Acts 27:2), also a fellow Jew. Aristarchus was taken captive at the riot of Ephesus. And was on board the ship with Paul that shipwrecked on Malta (Acts 29). Even in Colossians, Paul refers to Aristarchus as a fellow prisoner. Aristarchus was heavily persecuted for the gospel. Paul calls him a fellow worker in Philemon 24. Aristarchus shows us the tremendous cost of ministry, even if we are not known by many. He risked his life on multiple occasions for the sake of Christ’s name.

d. Mark

Mark is the cousin of Barnabas. Mark is known for causing the split between Barnabas and Saul/Paul. The elders sent Barnabas and Saul to give relief to the Judaean brothers because of a famine about to take place (Acts 11:27-30). During the ministry of Barnabas and Paul, John Mark disserted them in Pamphylia and did not go with them to work (Acts 15:38). Barnabas wanted to take John Mark with them, but Paul did not want to take him. This sharp disagreement caused the two to go their separate ways. Barnabas took John Mark with him to Cyprus, where Barnabas was from (Acts 4:36). Paul took Silas, and they went through Syria and Cilicia. After this event, Mark is still in ministry, and Paul finds him helpful in ministry (2 Tim 4:11). John Mark is suspected to be the author of the Gospel of Mark, with his connections to Peter (1 Pet 5:13). We see a great story of Christians having a ‘sharp disagreement’ yet working it out and still doing ministry. We do not get any details of how (if any) reconciliation takes place. However, neither Paul nor Mark hold a grudge against one another. Paul even instructs the church in Colossae to welcome him (Col 4:10).

e. Justus

Justus, who is called Jesus. Often people would have two names, Jewish and Greek. Jesus would have been his Jewish name (Joshua translated to Greek), and then Justus would be his Greek name. He might also have been called Justus to avoid confusion with his name as Jesus. We do not know much about Justus. This is the only time that he is mentioned. However, we see that he, along with Aristarchus and Mark, were the only men of circumcision among Paul’s fellow workers. But we also see that Justus had been a comfort to Paul along with the other two. The Greek word for comfort is only used this one time and can mean comfort and consolation. Amazing to think that Paul, the author of thirteen books of the New Testament, was comforted by others. We see the importance of comforting and encouraging one another.

f. Epaphras

We had looked at Epaphras earlier when he was mentioned in the letter previously (Col 1:7). Epaphras is the missing link between Paul, who never went to Colossae and now is writing the letter. Epaphras is the minister who taught the gospel to the saints in Colossae (Col 1:7). He greets his fellow Colossians but also is in earnest prayer for them. The Greek word translated ‘struggling,’ is also translated ‘fight’ in 1 Timothy 6:12, “fight the good fight of the faith.” Even being sent to prison, his prayers continued for his church to “stand mature and fully assured in all the will of God.” He worked hard while he was in Laodicea and Hierapolis. Paul commends Epaphras’ past work but also his present prayers. We tend to overlook prayer as an important aspect of ministry; however, Paul explains that Epaphras fights in prayer for them. In one way, the letter is an answer to prayer because Paul’s ministry is that they might present every member mature (Col 1:28). We see that even if we cannot do the same ministry as we have in the past, we can still do ministry. Prayer is an important ministry in the church, and we see prayer as the great engine room in the church, not as a last resort.

g. Luke