In the expression, "redeeming the time" we have a word that is parallel with our

"forestall", which originally meant to "buy an article before it was put on the stall in open

market". It seems to indicate an eye for a bargain--but, in this case, a bargain for the

Lord's service. The word translated "time" (kairos) is twice rendered "opportunity"

(Gal. 6: 10; Heb. 11: 15), and once, with a negative, is used to indicate lack of

opportunity (Phil. 4: 10). When the apostle uses the same word in II Tim. 4: 2:

"Preach the word; be instant in season, out of season", the same idea of "redeeming the

opportunity" is evident.

If we are to pray intelligently for one another, it is necessary that we should

know something of one another's affairs. So it is that both in Eph. 6: 18-24, and in

Col. 4: 2-11 the request for prayer is followed by the sending of Tychicus to make

known "all my affairs and how I do" and "all my state".  Tychicus was of Asia

(Acts 20: 4) and is mentioned several times in the epistles, viz., Eph. 6: 21; Titus 3: 12

and II Tim. 4: 12. To him the apostle gives the title, "A beloved brother and a faithful

minister and fellow-servant in the Lord" (Col. 4: 7).

To one who endured to the end of the apostle's ministry such titles seem fitting, but

how wonderful to read of Onesimus, once a runaway slave, that he too could be called by

the apostle "a faithful and beloved brother". When we read Paul's letter to Philemon, a

letter written at the same time as that to the Colossians, we can appreciate the bond that

existed between Paul, the apostle, and Onesimus, the runaway slave:--

These two, Tychicus and Onesimus, were entrusted with the epistles to the Ephesians,

to the Colossians and to Philemon, and were also given instructions to comfort the hearts

of the saints by declaring all things pertaining to the apostle and his ministry.

Three others are next mentioned, Aristarchus, Marcus and Jesus, called "Justus".

Aristarchus appears for the first time in Acts 19: 29, where he is spoken of as a man of

Macedonia, and one of Paul's companions in travel. He, together with Gaius, was rushed

into the theatre at Ephesus, and for the gospel's sake endured some rough treatment.

He accompanied the apostle on his journey back to Jerusalem (Acts 20: 4), and on his

voyage to Rome (Acts 27: 2). He is called a man of Macedonia, and a Macedonian

of Thessalonica, but that he was not a Gentile is evident from Paul's statement in

Col. 4: 11. The inclusion of Mark here is an encouragement to us all. As a younger man

he had failed at a critical moment, and had left the service of the apostle. Here he is very

graciously re-instated and commended to the church. This gracious attitude of the apostle

is again evident in II Tim. 4: 11, where, in an atmosphere of desertion, the apostle can

speak of the erstwhile deserter as "profitable to me for the ministry". Better to be a Mark

than a Demas. Instead of following the A.V. here: "sister's son to Barnabas" we should

read: "cousin to Barnabas." Anepsios is used by Eusebius when he calls Symeon ton

anepsion of Christ, because Cleophas, his father, was the brother of Joseph.  This

meaning of the word is found in the LXX (Tobit 7: 2), and in the classical writers. The