Who was Archippus in the Bible?

A Christian teacher at Colosse, whom Paul calls his fellow soldier, and exhorts to fulfil his ministry. Col. 4:17; Philemon 2.

All we know about him is that he was connected with the church at Colosse, and that Paul could speak honourably of him as a fellow-soldier. (See Philemon 2.) That is all. He had received a service from the Lord, and he was a fellow-soldier of the apostle. There was thus a strong link between Archippus and Paul. They were fellow-servants and comrades-in-arms, having the same Master to obey and the same Captain to follow. Their hearts and hands were united. But, besides this interesting link, Archippus was under direct and special orders from the Lord. He had a ministry—a service—to fulfil. What this may have been we are not told. Was it the possession of “gift,” as bestowed upon him from an ascended Christ, such as evangelist, pastor, or teacher? or did it lie in the performance of some minor service for the saints at Colosse or elsewhere—as, for instance, “Sister Phoebe” was recognised as a “servant of the church at Cenchrea,” being entrusted with a special kind of service, and commissioned, apparently, to convey from Corinth to Rome the epistle written to that assembly? This was an important service faithfully accomplished, to the benefit not only of “all that be in Rome, beloved of God, called saints,” but of myriads of others, also beloved of God. This we know. Thus Phoebe was a minister, and her ministry was highly honourable—though beautifully hidden—and Archippus, too, may have been equally honoured by a service of danger, for which only one who could be styled a “fellow-soldier” was truly fitted.

Onesimus, a fugitive slave, had been converted by means of Paul in his bonds. Philemon, a rich man or at least one of easy fortune, received the assembly in his house (his wife being also converted), and in his measure laboured himself in the Lord's work. Archippus was a servant of the Lord, who ministered in the assembly, perhaps an evangelist; at any rate he took part in the conflicts of the gospel, and was thus associated with Philemon and the assembly.

The apostle, in sending Onesimus back, addresses the whole assembly. This is the reason that we have here, "grace and peace," without the addition of "mercy," as when individuals only are addressed by the apostles. His appeal on behalf of Onesimus is to Philemon; but the whole assembly is to interest itself in this beloved slave, who was become a child of God. Their christian hearts would be a support and a guarantee for the conduct of Philemon; although the apostle expects pardon and kindness for Onesimus from the love of Philemon himself as a servant of God.

Then we have one annexed, after those who stood at the head of the house, "and to Archippus our fellow-soldier." It is the same man who is enjoined in Col. 4:17 to take heed to the ministry he had received in the Lord, that he should fulfil it. There is no ground to imagine him a son any more than "chaplain" of Philemon; but that he laboured in the assembly there as elsewhere is clear from scripture. Nor can one avoid the conviction that courage and endurance in spiritual warfare led the apostle to mark not only Epaphroditus but Archippus as "fellow-soldier." Terms, such as this, are never applied but with the utmost precision, as is true of every word in scripture.

Lastly we read, "and to the assembly (or, church) in thy house." This does not mean exclusively the Christian inmates, but those accustomed to meet there as gathered to the Lord's name. Such appears to be the force of the phrase wherever it occurs (Rom. 16:5, 1 Cor. 16:19, Col. 4:15). There were many Christian households; but the assembly in any given house implied that there was a meeting in the house, as here in Philemon's. This Paul includes in his address; for the saints who met in that house, whether of the household or not, were now to be face to face with Onesimus. They might or might not have known his misconduct in the past. He was now in Christ, and, returning to his master, he thus would come directly before the assembly in his house. Therefore is care taken to associate the assembly there with that which would affect them all. For fellowship of saints is real and precious, and none the less because a poor slave, now a Christian, is the occasion of putting it to the proof: Christ is the all, and He is in all.

Apphia we suppose to be the wife of Philemon, the mistress of the household; and Archippus was, we may suppose, their grown-up son. His name means, "Captain of the Horse." Perhaps he was a young cavalry captain in the Roman army. We believe they lived at Colosse, (Col. 4:17), though of this we are not certain. But we do know that the assembly of believers in the town in which they lived gathered at their house.

Philemon, a much loved friend and fellow-servant of the apostle, evidently lived at Colosse. Apphia would appear to have been his wife, and Archippus his son, who was also a gifted man with a very definite service committed to him from the Lord. Philemon's house was a meeting place for God's people, so that Paul could write of "the church in thy house."

Philemon was evidently a labourer among the saints. His measure we know not; Paul simply states the fact. His wife is addressed also — "our beloved Apphia," or perhaps "the sister Apphia." This was gracious and wise. Such a matter concerned the mistress as much as the master, and perhaps her feelings were stronger about it than those of her husband. Paul would have both act together in this, as heirs together of the grace of life. Archippus is included in the address also, a brother who ministered in connection with the assembly in Colosse (Col. 4:17). Perhaps he could help in this circumstance. Gracious counsel from him might strengthen the godly sentiments in the hearts of this excellent couple. Then the assembly is named (for evidently some saints met in their house); for Paul would have all open their hearts and lovingly welcome, according to Christ, him who was being sent back. All knew of his wrong-doing, all should have fellowship in the work of God's grace.

''Paul, prisoner of Christ Jesus, and Timotheus the brother, to Philemon the beloved and our fellow-workman, and to the sister Apphia and to Archippus our fellow-soldier, and to the assembly at thy house. Grace to you and peace from God our Father and [the] Lord Jesus Christ" (verses 1-3). Each word and the entire scope alike express grace, not official authority. It is as Christ's prisoner Paul introduces himself, as farther on he appeals. Timothy figures simply as "the brother." Philemon is addressed as "the beloved" according to his known character (ver. 1), and honoured as a fellow-labourer in the Lord's work. And, what is most unusual, his wife is associated in the address, not "the beloved" as in the A.V. and the later copies, but "the sister" as in the ancient and best MSS. That she should be addressed was most fitting in the circumstances, and the mode is no less becoming. Next is Archippus, designated as "fellow-soldier" in sharing the conflicts of the truth; and lastly the church at Philemon's, which the apostle includes in the address to fill up the communion his heart desired with the usual benediction.

There are few Christians who have not pondered with delight the tender and intimate relationships which grace had formed, on the one hand between Paul and Onesimus, and on the other between Paul and Philemon. It has been well said that the epistle in which these touching particulars are preserved "is an expression of the love which works by the Spirit within the assembly of God, in all the circumstances of individual life." In addition to the names at the head of this paper, Apphia,* probably Philemon's wife, and "Archippus our fellow-soldier" are mentioned. The latter is also named in Colossians 4:17, in connection with the ministry he had received of the Lord, and he is urged by the apostle to take heed that he fulfil it - an exhortation which every servant of the Lord might well lay to heart. It would appear also, from the description of Onesimus in Colossians as "one of you," that Colosse was the place where both he and Philemon lived.

I assume this sister was the wife of Philemon. She would have much to do with the practical management of the home. She would be concerned more than her husband about keeping house. This was her God-given role and the Christian woman is not to be denied her service in this sphere. A runaway slave would certainly inconvenience the mistress of the household. She would have to be addressed and her concerns dealt with before Onesimus would enjoy restoration to the domestic scene. Archippus is mentioned in Colossians 4:17 where he is encouraged to fulfil a service now unknown to us. It seems to me that since his name appears here in the letter, we may regard him as a close relation of Philemon, and perhaps an elder son. Paul gives the three sincere tributes and so opens to our view what this little family meant to him personally.