2. But, while providing for the spiritual welfare of the whole Colossian Church, he did not forget the temporal interests of its humblest member. Having attended to the solicitations of the evangelist Epaphras, he addressed himself to the troubles of the runaway slave Onesimus. The mission of Tychicus to Colossæ was a favourable opportunity of restoring him to Philemon; for Tychicus, well known as the Apostle’s friend and fellow-labourer, might throw the shield of his protection over him and avert the worst consequences of Philemon’s anger. But, not content with this measure of precaution, the Apostle himself writes to Philemon on the offender’s behalf, recommending him as a changed man[[118]], and claiming forgiveness for him as a return due from Philemon to himself as to his spiritual father[[119]].
The salutations in this letter are the same as those in the Epistle to the Colossians with the exception of Jesus Justus, whose name is omitted[[120]]. Towards the close St Paul declares his hope of release and intention of visiting Colossæ, and asks Philemon to ‘prepare a lodging’ for him[[121]].
3. The Circular Letter, of which a copy is sent to Laodicea.
3. But at the same time with the two letters destined especially for Colossæ, the Apostle despatched a third, which had a wider scope. It has been already mentioned that Tychicus was charged with a mission to the Asiatic Churches. It has been noticed also that the Colossians were directed to procure and read a letter in the possession of the Laodiceans. These two facts are closely connected. The Apostle wrote at this time a circular letter to the Asiatic Churches, which got its ultimate designation from the metropolitan city and is consequently known to us as the Epistle to the Ephesians[[122]]. It was the immediate object of Tychicus’ journey to deliver copies of this letter at all the principal centres of Christianity in the district, and at the same time to communicate by word of mouth the Apostle’s special messages to each[[123]]. Among these centres was Laodicea. Thus his mission brought him into the immediate neighbourhood of Colossæ. But he was not charged to deliver another copy of the circular letter at Colossæ itself, for this Church would be regarded only as a dependency of Laodicea; and besides he was the bearer of a special letter from the Apostle to them. It was sufficient therefore to provide that the Laodicean copy should be circulated and read at Colossæ.
Personal links connecting the three letters.
Thus the three letters are closely related. Tychicus is the personal link of connexion between the Epistles to the Ephesians and to the Colossians; Onesimus between those to the Colossians and to Philemon.
For reasons given elsewhere[[124]], it would appear that these three letters were written and despatched towards the close of |Earthquake in the Lycus Valley.|the Apostle’s captivity, about the year 63. At some time not very distant from this date, a great catastrophe overtook the cities of the Lycus valley. An earthquake was no uncommon occurrence in this region[[125]]. But on this occasion the shock had been unusually violent, and Laodicea, the flourishing and populous, was laid in ruins. Tacitus, who is our earliest authority for this fact, places it in the year 60 and is silent about the neighbouring towns[[126]]. Eusebius however makes it subsequent |Its probable date.|to the burning of Rome (A.D. 64), and mentions Hierapolis and Colossæ also as involved in the disaster[[127]]; while later writers, adopting the date of Eusebius and including the three cities with him, represent it as one of a series of divine judgments on the heathen world for the persecution of the Christians which followed on the fire[[128]]. Having no direct knowledge of the source from which Eusebius derived his information, we should naturally be disposed to accept the authority of Tacitus for the date, as more trustworthy. But, as indications occur elsewhere that Eusebius followed unusually good authorities in recording these earthquakes[[129]], it is far from improbable that he |Bearing on the chronology of these letters.| gives the correct date[[130]]. In this case the catastrophe was subsequent to the writing of these letters. If on the other hand the year named by Tacitus be adopted, we gain a subsidiary confirmation of the comparatively late date which I have ventured to assign to these epistles on independent grounds; for, if they had been written two years earlier, when the blow was recent, we might reasonably have expected to find some reference to a disaster which had devastated Laodicea and from which Colossæ cannot have escaped altogether without injury. The additional fact mentioned by the Roman historian, that Laodicea was rebuilt from her own resources without the usual assistance from Rome[[131]], is valuable as illustrating a later notice in the Apostolic writings[[132]].
St Mark’s intended visit.
It has been seen that, when these letters were written, St Mark was intending shortly to visit Colossæ, and that the Apostle himself, looking forward to his release, hoped at length to make a personal acquaintance with these Churches, which hitherto he knew only through the report of others. Whether St Mark’s visit was ever paid or not, we have no means of determining[[133]]. Of St Paul himself it is reasonable to assume, |St Paul probably visits Colossæ.| that in the interval between his first and second Roman captivity he found some opportunity of carrying out his design. At all events we find him at Miletus, near to the mouth of the Mæander[[134]]; and the journey between this place and Laodicea is neither long nor difficult.
St John in Asia Minor.