won by men. It is the spirit of the men who follow
and of the man who leads that gains the victory.
Gen. George S. Patton (1885-1945)
Honoring an Unknown Hero of Faith
One of the metaphors the apostle Paul favored in his writings was that of a soldier, for he understood only too well the call to ministry was in many ways a "call to arms" in a cosmic conflict for the lives of men. He spoke of the "full armor of God" (the "armor of light" -- Romans 13:12) that was supplied for the disciples of Christ that we might be able to stand our ground in the spiritual battles we daily encounter (Ephesians 6:10f; cf. 1 Thessalonians 5:8). We are called to spend our lives devoted to fighting the "good fight" (1 Timothy 1:18; 6:12; 2 Timothy 4:7). We are called to "endure hardship like a good soldier of Christ Jesus," pleasing our "Commanding Officer" (2 Timothy 2:3-4). He refers to Epaphroditus as "my fellow soldier" (Philippians 2:25), and he informs Philemon that Archippus is "our fellow soldier" (Philemon 2). It is this last individual, whose name appears only twice in all of Scripture (Colossians 4:17 is the other occurrence), that I would like for us to consider.
Who was this man, and why is he brought to our attention in these two passages of Scripture? What can we learn from Paul's brief statements that might help us in our Christian warfare? Let us begin by noticing what is stated in these two passages from the pen of Paul:
Philemon 1-2 -- "Paul, a prisoner of Christ Jesus, and Timothy our brother, to Philemon our beloved brother and fellow worker, and to Apphia our sister, and to Archippus our fellow soldier, and to the church in your house" (NASB).
Colossians 4:17 -- "And say to Archippus, 'Take heed to the ministry which you have received in the Lord, that you may fulfill it'" (NASB).
As a point of historical reference, it should be noted that both of these passages were written during Paul's first imprisonment in Rome (which would have been around the years 61-63 A.D.; indeed, these are two of the four epistles known collectively as "The Prison Epistles" of Paul), and both were written to believers in the city of Colossae (one to the whole church, the other to three individuals within that church, although it was addressed secondarily to the rest as well). There is considerable speculation as to the relationship of Philemon, Apphia and Archippus (the three individuals to whom the brief epistle known as "Philemon" was primarily addressed). Since this is considered by most biblical scholars as "the most personal of all Paul's letters," dealing largely with the issue of a slave who has run away from his master, it is assumed that the three persons named in the salutation are the family (father, wife and son) from whom the slave, Onesimus, fled, and for whom Paul now intercedes. Although Apphia (which was a very common Phrygian name, occurring quite frequently within Phrygian inscriptions) is referred to by Paul as "our sister" (Philemon 2), this was in the same sense that Timothy was referred to as "our brother" (Philemon 1): it simply denoted the fact that they were part of the same spiritual Family of God -- brothers and sisters in Christ Jesus. Thus, she was "apparently the wife of Philemon; 'sister' being in the Christian sense" [Dr. A.T. Robertson, Word Pictures in the New Testament, e-Sword]. It is only natural that, in a letter to the owners of this slave, Paul would address the wife also, for "she is as much a party to the decision as her husband, because according to the custom of the time, she had day-to-day responsibility for the slaves" [The Expositor's Bible Commentary, vol. 11, p. 458]. "The apostle addresses her because, as the mistress of the household, her consent would be necessary to the reception of Onesimus on a new footing" [The Pulpit Commentary, vol. 21,Philemon, p. 13].
As for the third person mentioned in the address of Paul's brief personal epistle, a man named Archippus: "Who this person was we cannot tell; there have been various conjectures concerning him" [Adam Clarke, Clarke's Commentary, vol. 6, p. 534]. "Some have suggested he was the son of Philemon and Apphia, but this can be neither proved or disproved. The nature of his ministry has also been widely discussed without firm conclusions" [Holman Bible Dictionary, p. 94]. Although there is some debate, the majority of scholars are comfortable regarding this man as the son of Philemon and Apphia, and that he further had significant spiritual responsibilities within the church at Colossae. Paul characterizes him as his "fellow soldier" (Philemon 2), which would be a reference to the spiritual warfare of one on "active duty" for the Lord, and he additionally speaks of this man's "ministry" which he had received from the Lord (Col. 4:17 -- this is the same word used in a similar statement of Paul to Timothy: "Do the work of an evangelist, discharge all the duties of your ministry" -- 2 Timothy 4:5). The church was meeting in the home of this family (Philemon 2), and most feel the local flock's pastor was Archippus (a name meaning "master of the horse" or "chief among horsemen"). "Clearly Archippus had a call 'in the Lord' as every preacher should have" [Dr. A.T. Robertson, Word Pictures in the New Testament, e-Sword]. "The whole tone of the passage here suggests that, like Timothy's, it was a ministry of some prominence in the church" [Dr. Charles Ellicott,Commentary on the Whole Bible, vol. 8, p. 118]. Some feel he may have been "serving as pastor in the absence of Epaphras" [The Expositor's Bible Commentary, vol. 11, p. 226], which may be suggested by the wording of Paul in Col. 4:12-13. "Epaphras was at this time in Rome with St. Paul, and it is possible that Archippus was filling his place temporarily" [The Pulpit Commentary, vol. 21, Philemon, p. 1].
"Up to the third century we have no certain evidence of the existence of church buildings for the purposes of worship; all references point to private houses for this. In Rome several of the oldest churches appear to have been built on the sites of houses used for Christian worship" [The Expositor's Greek Testament, vol. 4, p. 212]. "The early Christian churches often met in homes. Not until about the third century do we have records of separate church buildings" [The Expositor's Bible Commentary, vol. 11, p. 458]. "Before the third century there is no certain evidence of special church buildings for worship" [Dr. A.T. Robertson, Word Pictures in the New Testament, e-Sword]. Thus, we are not surprised to find the church in Colossae meeting in the home of this family (Philemon, Apphia and Archippus), nor is it overly surprising to find the son of this godly couple (if indeed Archippus was their son, as most believe) serving as the "minister" for these disciples of Christ Jesus. Nor is it unusual or unexpected to find the apostle Paul, who admitted, "I face daily the pressure of my concern for all the churches" (2 Corinthians 11:28), challenging the various leaders of these congregations to "take heed to" and "fulfill" and pay special attention to "the duties of" their ministries bestowed upon them by the Lord, as he did with both Timothy and Archippus (2 Timothy 4:5; Colossians 4:17).
Philemon 1-2 -- "Paul, a prisoner of Christ Jesus, and Timothy our brother, to Philemon our beloved brother and fellow worker, and to Apphia our sister, and to Archippus our fellow soldier, and to the church in your house" (NASB).
Colossians 4:17 -- "And say to Archippus, 'Take heed to the ministry which you have received in the Lord, that you may fulfill it'" (NASB).
As a point of historical reference, it should be noted that both of these passages were written during Paul's first imprisonment in Rome (which would have been around the years 61-63 A.D.; indeed, these are two of the four epistles known collectively as "The Prison Epistles" of Paul), and both were written to believers in the city of Colossae (one to the whole church, the other to three individuals within that church, although it was addressed secondarily to the rest as well). There is considerable speculation as to the relationship of Philemon, Apphia and Archippus (the three individuals to whom the brief epistle known as "Philemon" was primarily addressed). Since this is considered by most biblical scholars as "the most personal of all Paul's letters," dealing largely with the issue of a slave who has run away from his master, it is assumed that the three persons named in the salutation are the family (father, wife and son) from whom the slave, Onesimus, fled, and for whom Paul now intercedes. Although Apphia (which was a very common Phrygian name, occurring quite frequently within Phrygian inscriptions) is referred to by Paul as "our sister" (Philemon 2), this was in the same sense that Timothy was referred to as "our brother" (Philemon 1): it simply denoted the fact that they were part of the same spiritual Family of God -- brothers and sisters in Christ Jesus. Thus, she was "apparently the wife of Philemon; 'sister' being in the Christian sense" [Dr. A.T. Robertson, Word Pictures in the New Testament, e-Sword]. It is only natural that, in a letter to the owners of this slave, Paul would address the wife also, for "she is as much a party to the decision as her husband, because according to the custom of the time, she had day-to-day responsibility for the slaves" [The Expositor's Bible Commentary, vol. 11, p. 458]. "The apostle addresses her because, as the mistress of the household, her consent would be necessary to the reception of Onesimus on a new footing" [The Pulpit Commentary, vol. 21,Philemon, p. 13].
As for the third person mentioned in the address of Paul's brief personal epistle, a man named Archippus: "Who this person was we cannot tell; there have been various conjectures concerning him" [Adam Clarke, Clarke's Commentary, vol. 6, p. 534]. "Some have suggested he was the son of Philemon and Apphia, but this can be neither proved or disproved. The nature of his ministry has also been widely discussed without firm conclusions" [Holman Bible Dictionary, p. 94]. Although there is some debate, the majority of scholars are comfortable regarding this man as the son of Philemon and Apphia, and that he further had significant spiritual responsibilities within the church at Colossae. Paul characterizes him as his "fellow soldier" (Philemon 2), which would be a reference to the spiritual warfare of one on "active duty" for the Lord, and he additionally speaks of this man's "ministry" which he had received from the Lord (Col. 4:17 -- this is the same word used in a similar statement of Paul to Timothy: "Do the work of an evangelist, discharge all the duties of your ministry" -- 2 Timothy 4:5). The church was meeting in the home of this family (Philemon 2), and most feel the local flock's pastor was Archippus (a name meaning "master of the horse" or "chief among horsemen"). "Clearly Archippus had a call 'in the Lord' as every preacher should have" [Dr. A.T. Robertson, Word Pictures in the New Testament, e-Sword]. "The whole tone of the passage here suggests that, like Timothy's, it was a ministry of some prominence in the church" [Dr. Charles Ellicott,Commentary on the Whole Bible, vol. 8, p. 118]. Some feel he may have been "serving as pastor in the absence of Epaphras" [The Expositor's Bible Commentary, vol. 11, p. 226], which may be suggested by the wording of Paul in Col. 4:12-13. "Epaphras was at this time in Rome with St. Paul, and it is possible that Archippus was filling his place temporarily" [The Pulpit Commentary, vol. 21, Philemon, p. 1].
"Up to the third century we have no certain evidence of the existence of church buildings for the purposes of worship; all references point to private houses for this. In Rome several of the oldest churches appear to have been built on the sites of houses used for Christian worship" [The Expositor's Greek Testament, vol. 4, p. 212]. "The early Christian churches often met in homes. Not until about the third century do we have records of separate church buildings" [The Expositor's Bible Commentary, vol. 11, p. 458]. "Before the third century there is no certain evidence of special church buildings for worship" [Dr. A.T. Robertson, Word Pictures in the New Testament, e-Sword]. Thus, we are not surprised to find the church in Colossae meeting in the home of this family (Philemon, Apphia and Archippus), nor is it overly surprising to find the son of this godly couple (if indeed Archippus was their son, as most believe) serving as the "minister" for these disciples of Christ Jesus. Nor is it unusual or unexpected to find the apostle Paul, who admitted, "I face daily the pressure of my concern for all the churches" (2 Corinthians 11:28), challenging the various leaders of these congregations to "take heed to" and "fulfill" and pay special attention to "the duties of" their ministries bestowed upon them by the Lord, as he did with both Timothy and Archippus (2 Timothy 4:5; Colossians 4:17).
With regard to this special charge or challenge by Paul to Archippus in Col. 4:17, some see this as an indication that Archippus may have been somewhat derelict in his duties and responsibilities as a minister of the gospel. "Those betray their trust, and will have a sad account at last, who do this work of the Lord negligently" [Matthew Henry, Commentary on the Whole Bible, e-Sword]. "This individual warning would not have been sent in an epistle designed for the whole church (in Colossae) if there had not been some failure of effort or duty on the part of Archippus" [The Pulpit Commentary, vol. 20,Colossians, p. 227]. Most scholars, however, feel this is reading far too much into Paul's statement, especially in light of the fact that a very similar charge was given to Timothy. "The injunction which Paul wants delivered to Archippus resembles the ones given to Timothy (1 Tim. 4:16; 2 Tim. 4:5), none of which imply that the persons concerned had been dilatory and needed prodding" [R.C.H. Lenski, The Interpretation of St. Paul's Epistle to the Colossians, p. 207]. Albert Barnes (1798-1870) rightly observes, in my view, "There is no evidence, as has been supposed by some, that Paul intended to imply by what he said that Archippus had been remiss in the performance of his duties, but the apostle doubtless meant to encourage him and to excite him to increased ardor and zeal in the work of the Lord. It is always proper to caution even the most faithful and self-denying servants of the Lord to 'take heed,' or 'see to it,' that they perform their duties with fidelity. The office of the ministry is such, and the temptations to unfaithfulness are so great, that we need constant watchfulness" [Barnes' Notes on the Bible, e-Sword]. "The message to Archippus can hardly be regarded as necessarily suggesting more than that his work was specially important and arduous, demanding from himself earnest watchfulness" [Dr. James Hastings, Dictionary of the Apostolic Church, vol. 1, p. 89]. Therefore, "there is no need to infer any slackness on his part" [Dr. W. Robertson Nicoll, The Expositor's Greek Testament, vol. 3, p. 547].
Apart from these few details, many of which require some degree of educated assumption and speculation, we know nothing definitive about this brother in Christ named Archippus. According to a well-known tradition of the early church (found in the Apostolic Constitutions, a late 4th century collection of treatises), Archippus became the presiding bishop of Laodicea. This was a city near Colossae, and one which some have speculated Archippus may have had some dealings based upon the verses immediately preceding Paul's charge to him (Colossians 4:12-17). About a century earlier, in the writings of an individual known as Pseudo-Dorotheus, the name of Archippus was included in a listing of the names of the Seventy (some manuscripts set the number at 72) mentioned in Luke 10. The vast majority of scholars, however, believe this "has little historical foundation" [The International Standard Bible Encyclopedia, vol. 1, p. 284]. In the Greek Martyrology (a catalogue of martyrs and saints arranged according to the order of their feast days), Archippus is said to have been stoned to death (along with his father and mother: Philemon and Apphia) at a place called Chonae, which was near Laodicea. Whether any of this is factual or not, we shall probably never know. What we do know, however, is that the apostle Paul regarded him as a valuable "fellow soldier" in the "good fight" to bring the good news to a lost world. Thus, we honor this little known warrior of the Word, as we should all who strive to serve their Savior to the best of their abilities and opportunities.
Written by Al Maxey
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