TRV
Translation
King James Version
With Onesimus, a faithful and beloved brother, who is one of you. They shall make known unto you all things which are done here.
Complete Jewish Bible
I have sent him with Onesimus, the dear and faithful brother, who is one of you; they will tell you everything that has happened here.
Berean Standard Bible
With him I am sending Onesimus, our faithful and beloved brother, who is one of you. They will tell you about everything here.
American Standard Version
together with Onesimus, the faithful and beloved brother, who is one of you. They shall make known unto you all things that are done here.
World English Bible Messianic
together with Onesimus, the faithful and beloved brother, who is one of you. They will make known to you everything that is going on here.
Geneva Bible (1599)
With Onesimus a faithfull and a beloued brother, who is one of you. They shall shew you of all things here.
Young's Literal Translation
with Onesimus the faithful and beloved brother, who is of you; all things to you shall they make known that are here.
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In the KJVVerse 29,552 of 31,102
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Commentary on Colossians 4 verses 7–18
7 ¶ All my state shall Tychicus declare unto you, who is a beloved brother, and a faithful minister and fellowservant in the Lord:
8 Whom I have sent unto you for the same purpose, that he might know your estate, and comfort your hearts;
9 With Onesimus, a faithful and beloved brother, who is one of you. They shall make known unto you all things which are done here.
10 Aristarchus my fellowprisoner saluteth you, and Marcus, sister's son to Barnabas, (touching whom ye received commandments: if he come unto you, receive him;)
11 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.
12 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.
13 For I bear him record, that he hath a great zeal for you, and them that are in Laodicea, and them in Hierapolis.
14 Luke, the beloved physician, and Demas, greet you.
15 Salute the brethren which are in Laodicea, and Nymphas, and the church which is in his house.
16 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.
17 And say to Archippus, Take heed to the ministry which thou hast received in the Lord, that thou fulfil it.
18 The salutation by the hand of me Paul. Remember my bonds. Grace be with you. Amen.
In the close of this epistle the apostle does several of his friends the honour to leave their names upon record, with some testimony of his respect, which will be spoken of wherever the gospel comes, and last to the end of the world.
I. Concerning Tychicus, Col 4:7. By him this epistle was sent; and he does not give them an account in writing of his present state, because Tychicus would do it by word of mouth more fully and particularly. He knew they would be glad to hear how it fared with him. The churches cannot but be concerned for good ministers and desirous to know their state. He gives him this character, A beloved brother and faithful minister. Paul, though a great apostle, owns a faithful minister for a brother and a beloved brother. Faithfulness in any one is truly lovely, and renders him worthy our affection and esteem. And a fellow-servant in the Lord. Ministers are servants to Christ, and fellow-servants to one another. They have one Lord, though they have different stations and capacities of service. Observe, It adds much to the beauty and strength of the gospel ministry when ministers are thus loving and condescending one to another, and by all just means support and advance one another's reputation. Paul sent him not only to tell them of his affairs, but to bring him an account of theirs: Whom I have sent unto you for the same purpose, that he might know your estate, and comfort your hearts, Col 4:8. He was willing to hear from them as they could be to hear from him, and thought himself as much obliged to sympathize with them as he thought them obliged to sympathize with him. It is a great comfort, under the troubles and difficulties of life, to have the mutual concern of fellow-christians.
II. Concerning Onesimus (Col 4:9): With Onesimus, a faithful and beloved brother, who is one of you. He was sent back from Rome along with Tychicus. This was he whom Paul had begotten in his bonds, Plm 1:10. He had been servant to Philemon, and was a member, if not a minister, of their church. He was converted at Rome, whither he had fled from his master's service; and was now sent back, it is probable, with the epistle to Philemon, to introduce him again into his master's family. Observe, Though he was a poor servant, and had been a bad man, yet, being now a convert, Paul calls him a faithful and beloved brother. The meanest circumstance of life, and greatest wickedness of former life, make no difference in the spiritual relation among sincere Christians: they partake of the same privileges, and are entitles to the same regards. The righteousness of God by faith of Jesus Christ is unto all and upon all those that believe; for there is no difference (Rom 3:22): and there is neither Jew nor Greek, neither bond nor free, for you are all one in Christ Jesus, Gal 3:28. Perhaps this was some time after he was converted and sent back to Philemon, and by this time he had entered into the ministry, because Paul calls him a brother.
III. Aristarchus, a fellow-prisoner. Those who join in services and sufferings should be thereby engaged to one another in holy love. Paul had a particular affection for his fellow-servants and his fellow-prisoners.
IV. Marcus, sister's son to Barnabas. This is supposed to be the same who wrote the gospel which bears his name. If he come unto you receive him. Paul had a quarrel with Barnabas upon the account of this Mark, who was his nephew, and thought not good to take him with them, because he departed from them from Pamphylia, and went not with them to the work, Act 15:38. He would not take Mark with him, but took Silas, because Mark had deserted them; and yet Paul is not only reconciled to him himself, but recommends him to the respect of the churches, and gives a great example of a truly Christian forgiving spirit. If men have been guilty of a fault, it must not be always remembered against them. We must forget as well as forgive. If a man be overtaken in a fault, you who are spiritual restore such a one in the spirit of meekness, Gal 6:1.
V. Here is one who is called Jesus, which is the Greek name for the Hebrew Joshua. If Jesus had given them rest, then would he not afterwards have spoken of another day, Heb 4:8. Who is called Justus. It is probable that he changed his name for that of Justus, in honour to the name of the Redeemer. Or else Jesus was his Jewish name, for he was of the circumcision; and Justus his Roman or Latin name. These are my fellow-labourers unto the kingdom of God, who have been a comfort unto me. Observe, What comfort the apostle had in the communion of saints and ministers! One is his fellow-servant, another his fellow-prisoner, and all his fellow-workers, who were working out their own salvation and endeavouring to promote the salvation of others. Good ministers take great comfort in those who are their fellow-workers unto the kingdom of God. Their friendship and converse together are a great refreshment under the sufferings and difficulties in their way.
VI. Epaphras (Col 4:12), the same with Epaphroditus. He is one of you, one of your church; he salutes you, or sends his service to you, and his best affections and wishes. Always labouring fervently for you in prayers. Epaphras had learned of Paul to be much in prayer for his friends. Observe, 1. In what manner he prayed for them. He laboured in prayer, laboured fervently, and always laboured fervently for them. Those who would succeed in prayer must take pains in prayer; and we must be earnest in prayer, not only for ourselves, but for others also. It is the effectual fervent prayer which is the prevailing prayer, and availeth much (Jam 5:16), and Elias prayed earnestly that it might not rain, Col 4:17. 2. What is the matter of this prayer: That you may stand perfect and complete in all the will of God. Observe, To stand perfect and complete in the will of God is what we should earnestly desire both for ourselves and others. We must stand complete in all the will of God; in the will of his precepts by a universal obedience, and in the will of his providence by a cheerful submission to it: and we stand perfect and complete in both by constancy and perseverance unto the end. The apostle was witness for Epaphras that he had a great zeal for them: "I bear him record; I can testify for him that he has a great concern for you, and that all he does for you proceeds from a warm desire for your good." And his zeal extended to all about them: to those who are in Laodicea and Hierapolis. He had a great concern for the Christian interest in the neighbouring places, as well as among them.
VII. Luke is another here mentioned, whom he calls the beloved physician. This is he who wrote the Gospel and Acts, and was Paul's companion. Observe, He was both a physician and an evangelist. Christ himself both taught and healed, and was the great physician as well as prophet of the church. He was the beloved physician; one who recommended himself more than ordinary to the affections of his friends. Skill in physic is a useful accomplishment in a minister and may be improved to more extensive usefulness and greater esteem among Christians.
VIII. Demas. Whether this was written before the second epistle to Timothy or after is not certain. There we read (Ti2 4:10), Demas hath forsaken me, having loved this present world. Some have thought that this epistle was written after; and then it is an evidence that, though Demas forsook Paul, yet he did not forsake Christ; or he forsook him but for a time, and recovered himself again, and Paul forgave him and owned him as a brother. But others think more probably that this epistle was written before the other; this in anno 62, that in 66, and then it is an evidence how considerable a man Demas was, who yet afterwards revolted. Many who have made a great figure in profession, and gained a great name among Christians, have yet shamefully apostatized: They went forth from us, because they were not of us, Jo1 2:19.
IX. The brethren in Laodicea are here mentioned, as living in the neighbourhood of Colosse: and Paul sends salutations to them, and orders that this epistle should be read in the church of the Laodiceans (Col 4:16), that a copy of it should be sent thither, to be read publicly in their congregation. And some think Paul sent another epistle at this time to Laodicea, and ordered them to send for that from Laodicea, and read it in their church: And that you likewise read the epistle from Laodicea. If so, that epistle is now lost, and did not belong to the canon; for all the epistles which the apostles ever wrote were not preserved, any more than the words and actions of our blessed Lord. There are many other things which Jesus did, which if they should be written every one, I suppose the world itself could not contain the books which would be written, Joh 21:25. But some think it was the epistle to the Ephesians, which is still extant.
X. Nymphas is mentioned (Col 4:15) as one who lived at Colosse, and had a church in his house; that is, either a religious family, where the several parts of worship were daily performed; or some part of the congregation met there, when they had no public places of worship allowed, and they were forced to assemble in private houses for fear of their enemies. The disciples were assembled for fear of the Jews (Joh 20:19), and the apostle preached in his own lodging and hired house, Act 28:23, Act 28:30. In the former sense it showed his exemplary piety; in the latter his zeal and public spirit.
XI. Concerning Archippus, who was one of their ministers at Colosse. They are bidden to admonish him to mind his work as a minister, to take heed to it, and to fulfil it - to be diligent and careful of all the parts of it, and to persevere in it unto the end. They must attend to the main design of their ministry, without troubling themselves or the people with things foreign to it, or of less moment. Observe, (1.) The ministry we have received is a great honour; for it is received in the Lord, and is by his appointment and command. (2.) Those who have received it must fulfil it, or do the full duty of it. Those betray their trust, and will have a sad account at last, who do this work of the Lord negligently. (3.) The people may put their ministers in mind of their duty, and excite them to it: Say to Archippus, Take heed to the ministry, though no doubt with decency and respect, not from pride and conceit.
XII. Concerning himself (Col 4:18): The salutation of me Paul. Remember my bonds. He had a scribe to write all the rest of the epistle, but these words he wrote with his own hand: Remember my bonds. He does not say, "Remember I am a prisoner, and send me supply;" but, "Remember I am in bonds as the apostle of the Gentiles, and let this confirm your faith in the gospel of Christ:" it adds weight to this exhortation: I therefore, the prisoner of the Lord, beseech you to walk worthy, Eph 4:1. "Grace be with you. The favour of God, and all good, the blessed fruits and effects of it, be with you, and be your portion."
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 7–18. Public domain.
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John ChrysostomAD 407
Homily on Colossians 11
"They shall make known unto you," he saith, "all things that are done here." Why didst thou not come with them, says one? But what is, "They shall make known unto you all things"? My bonds, that is, and all the other things that detain me. I then, who pray to see them, who also send others, should not myself have remained behind, had not some great necessity detained me. And yet this is not the language of accusations-yes, of vehement accusation. For the assuring them that he had both fallen into trials, and was bearing them nobly, is the part of one who was confirming the fact, and lifting up again their souls.
"With Onesimus," he saith, "the beloved, and faithful brother."
Paul calleth a slave, brother: with reason; seeing that he styleth himself the servant of the faithful. (2 Cor. iv. 5.) Bring we down all of us our pride, tread we under foot our boastfulness. Paul nameth himself a slave, he that is worth the world, and ten thousands of heavens; and dost thou entertain high thoughts? He that seizeth all things for spoil as he will, he that hath the first place in the kingdom of heaven, he that was crowned, he that ascended into the third heaven, calleth servants, "brethren," and "fellow-servants." Where is your madness? where is your arrogance?
So trustworthy was Onesimus become, as to be entrusted even with such things as these.
John ChrysostomAD 407
Homily on Colossians 11
Onesimus is the one about whom, writing to Philemon, he said, "Whom I would fain have kept with me, that in thy behalf he might minister unto me in the bonds of the Gospel: but without thy mind I would do nothing." (Philem. 13, 14.) And he adds too the praise of their city, that they might not only not be ashamed, but even pride themselves on him. "Who is one of you," he saith. "They shall make known unto you all things that are done here."
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Colossians 4:9 introduces Onesimus, a formerly runaway slave now transformed into a "faithful and beloved brother" in Christ, whom Paul sends back to Colossae alongside Tychicus. This verse highlights the radical social and spiritual transformation wrought by the Gospel, demonstrating that in Christ, all believers are united as equals, transcending earthly distinctions. Onesimus's return serves not only as a personal act of reconciliation but also as a means for the Colossian church to receive direct, firsthand news from Paul regarding his circumstances and the broader work of the Gospel.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs Ethos by presenting Onesimus with strong commendations ("faithful and beloved brother"), thereby establishing his credibility and character before the Colossian church, which would have remembered him as a runaway slave. This positive portrayal aims to influence their reception of him. There is also a powerful sense of Symbolism in Onesimus himself; his transformed status from a runaway slave to a respected "brother" symbolizes the radical, leveling power of the Gospel to break down social barriers and create a new community founded on spiritual kinship rather than worldly hierarchies. Furthermore, the Juxtaposition of Onesimus's past identity as a slave (implied by his return to Philemon) with his present identity as a "faithful and beloved brother" powerfully illustrates the redemptive work of Christ.
THEOLOGICAL AND THEMATIC CONNECTIONS
Colossians 4:9 is a microcosm of the Gospel's power to transform individuals and redefine relationships within the community of faith. It vividly illustrates that in Christ, earthly distinctions of status, race, or social standing are rendered secondary to the spiritual reality of being united as one family under God. The radical inclusion and affirmation of Onesimus, a former runaway slave, as a "beloved brother" underscores the profound theological truth that all believers are equally valued and integrated into the body of Christ, reflecting God's impartial love and the breaking down of dividing walls through the cross. This verse serves as a practical demonstration of the new humanity created in Christ, where grace and reconciliation triumph over social norms and past transgressions.
REFLECTION AND APPLICATION
Colossians 4:9 offers a profound challenge and encouragement for believers today. Onesimus's story reminds us that the Gospel is not merely a set of doctrines but a transformative power that redefines our identities and relationships. We are called to embody the same radical acceptance and love that Paul extended to Onesimus, seeing every fellow believer as a "faithful and beloved brother" or "sister," regardless of their past, social standing, or perceived worth in the eyes of the world. This means actively working to dismantle any barriers or prejudices within our communities that contradict the spiritual equality we share in Christ. Furthermore, Onesimus's journey from runaway to trusted messenger underscores the redemptive potential within every individual and the importance of offering second chances, reconciliation, and opportunities for faithful service. We are invited to trust in God's power to redeem and repurpose even the most broken stories for His glory, fostering environments where grace, forgiveness, and genuine brotherhood flourish.
Questions for Reflection
FAQ
Who was Onesimus, and why was he significant to Paul and the Colossian church?
Answer: Onesimus was a slave belonging to Philemon, a Christian in Colossae. He had run away from Philemon, a serious offense in the Roman world. During his flight, he encountered Paul, likely in prison in Rome, and was converted to Christianity through Paul's ministry. His significance lies in his transformation from a runaway slave to a "faithful and beloved brother" in Christ, as described in Colossians 4:9. Paul sent him back to Philemon not as a recaptured slave, but as a fellow believer, urging Philemon to receive him as such (see Philemon 1:10-16). This act powerfully demonstrates the Gospel's ability to transcend social hierarchies and bring about reconciliation and spiritual equality within the early Christian community.
CHRIST-CENTERED FULFILLMENT
Colossians 4:9, through the person of Onesimus, beautifully foreshadows and embodies the Christ-centered fulfillment of reconciliation and new creation. Onesimus, once lost and estranged from his master, is brought into a new relationship through Paul's intercession, mirroring how humanity, estranged from God by sin, is reconciled through the mediatorial work of Jesus Christ. Just as Paul advocates for Onesimus, presenting him as a "faithful and beloved brother," Christ Himself intercedes for us, presenting us as righteous before God, having taken our sin upon Himself (as seen in 2 Corinthians 5:21). Onesimus's transformation from a "unprofitable" slave (as Paul subtly puns in Philemon 1:11) to a "profitable" and beloved brother powerfully illustrates the redemptive work of Christ, who makes all things new (a theme echoed in Revelation 21:5). In Christ, social barriers are shattered, and all believers are united as one body, reflecting the profound unity and equality found in the new humanity established by Christ's sacrifice, where there is "neither bond nor free" but all are "one in Christ Jesus" (Galatians 3:28). Thus, Onesimus's story is a living parable of the Gospel's power to redeem, reconcile, and integrate all who are in Christ into the beloved family of God.