Exegetical and Hermeneutical Commentary of Colossians 1:7
As ye also learned of Epaphras our dear fellow servant, who is for you a faithful minister of Christ;
7. as ye also learned ] In the word “ as ” he refers to the “truth” just spoken of (Lightfoot). So, and not otherwise, had Epaphras phrased his message.
The word rendered “ also ” should certainly be omitted, on documentary evidence. As it stands, it simply emphasizes the fact; “ as you actually learned from Epaphras.” But its omission leaves the English reader less likely to misunderstand the sentence, as if it implied some other informant of the Colossians, besides Epaphras.
Epaphras ] Named also below, Col 4:12, and Phm 1:23. The name is an abbreviation of Epaphroditus, and it has been guessed that the Epaphroditus of Php 2:25; Php 4:18, and this Epaphras, are the same person. But both name-forms were very common at the time; and nothing but the name tends to an identification in this case, unless indeed the warm and devoted Christian character indicated in both Philippians 2 and Colossians 4 does so. And this happily was not so rare in the Church as to make an argument.
From the notices in this Epistle and in Philemon we gather that he was a Colossian by birth, or at least by abode; that he had been the first, or at least chief, evangelist of Coloss (see further, Introd., p. 21), and that he was now at Rome, arrived from Asia, and was St Paul’s “fellow-prisoner of war;” i.e. either actually imprisoned with him on some charge connected with the Gospel, or so incessantly with him in his captivity as practically to share it. The latter is more probable. For his character, see further, on Col 4:12. Tradition makes Epaphras first bishop of Coloss, and a martyr there.
fellowservant ] Strictly, fellow-bondservant, fellow-slave. He uses the word again, of Tychicus, Col 4:7, and not elsewhere. It occurs Rev 6:11; Rev 19:10; Rev 22:9; and, of non-spiritual servitude, Mat 18:28-33; Mat 24:49. To the Christian, in a life of humble surrender to his Lord, the fact of his own holy bondservice is inexpressibly dear; and so the thought of his association in it with others is an endearing and uniting thought.
for you ] Another reading is for us, on our behalf (so R.V.). For this there is weighty documentary evidence, though it cannot be called overwhelming. It is however supported internally by the evidence in the context that Epaphras was, so to speak, vice-evangelist “for” St Paul at Coloss.
minister ] Greek, diconos; so Eph 6:21, and below, Col 1:23 ; Col 1:25, Col 4:7. The word essentially implies activity and subordination. In Php 1:1; 1Ti 3:8-12; the word denotes holders of a subordinate and active office in the organized Christian ministry (and cp. Rom 16:1). See our notes on Php 1:1, and Appendix C. to that Epistle. But such a reference here is unlikely, if only because of the wording, “diaconos of Christ.” Epaphras, whatever his church-office, was the loving worker under Christ for Paul and Coloss. For such a use of the word cp. Joh 12:26; 1Co 3:5 (a close parallel); 2Co 6:4; 2Co 11:23; 1Th 3:2. The Latin Versions render, minister.
Fuente: The Cambridge Bible for Schools and Colleges
As ye also learned of Epaphras – Epaphras was then with Paul. Phm 1:23. He had probably been sent to him by the church at Colossae to consult him in reference to some matters pertaining to the church there. It is evident from this, that Epaphras was a minister of the church at Colossae, though there is no evidence, as has been often supposed, that he was the founder of the church. The apostle here says, that they had learned from Epaphras the true nature of the gospel, and he designs undoubtedly to confirm what he had taught them in opposition to the teachings of errorists; see the Introduction, Section 4. He had doubtless conferred with Epaphras respecting the doctrines which he had taught there.
Our dear fellow-servant – This shows that Paul had contracted a strong friendship for Epaphras. There is no reason to believe that he had known him before, but his acquaintance with him now had served to attach him strongly to him. It is possible, as has been conjectured (see the Introduction), that there was a party in the church at Colossae opposed to Epaphras and to the doctrines which he preached, and if this were so, Pauls strong expression of attachment for him would do much to silence the opposition.
Who is for you a faithful minister of Christ – For you, when he is with you, and in managing your interests here.
Fuente: Albert Barnes’ Notes on the Bible
Col 1:7
As ye also learned of Epaphras.
Epaphras
To commend Epaphras to the Colossians and secure to him their heart, Paul bears a strong testimony to his fidelity and goodness.
1. Paul knew how very important it is that churches should have a good opinion of their pastors; and with what artifices the enemy labours to ruin their reputation among their flocks; on this account he here exalts Epaphras as his piety deserved; and, to remove from the Colossians all suspicion against the purity of his teachings, expressly assures them that the doctrine which they had learned of him was the same gospel of which he had spoken.
2. And from this anxiety of the apostle ministers should learn the necessity of insuring the esteem of their people; abstaining not from evil only, but also from its appearances. It is not enough to obtain the approval of our own conscience, we should also be prepared to satisfy the judgment of our neighbours. Innocence is necessary for ourselves, and reputation for others.
3. And since it serves to edify them, we are evidently bound to preserve, not only our own, but also the reputation of our brethren. Who does not see that if we bite and rend one another, the disgraceful conduct of individuals will involve us all in one common infamy and ruin?
4. And see also that as the reputation of pastors is a public good, each believer owes it a peculiar respect, and that the crime of those who unjustly violate it is a kind of sacrilege. It is robbing the Church, stealing from it its means of edification. To return to Epaphras; the apostle calls him–
I. His Dear Fellow-Servant. Admire–
1. His ingenuousness; for whereas there is commonly a jealousy between persons of the same profession, St. Paul acknowledges and exalts the gifts and piety of this servant of God.
2. His kindness; for he loves him, and shows that of all men there were none whom he more tenderly esteemed than the faithful ministers of the gospel.
3. His humility; in that being raised to the throne of apostolic dignity, the highest in the Church, he makes Epaphras, as it were, to sit there with him, owning him for his fellow.
II. A Minister of Christ. It was much to be fellow-servant with St. Paul, but it is much more to be the minister of Christ, the Head of the Church.
III. A Faithful Minister. the apellation of minister was his in common with many others, the praise of faithfulness with few. It is all that the apostle required in a good steward of the house of God (1Co 4:1-2). To have this praise the minister of God must–
1. Seek the glory of his Master, and not his own.
2. He must keep close to his orders; not parsimoniously concealing from his sheep any of the things committed to him for their edification; and without setting before them anything of his own invention beyond, or contrary to, the will of the chief Shepherd.
IV. A faithful minister of Christ for you. They ought therefore to love him both for the dignity of his office, and for the profit that thereby came to them. For though we are bound to love and respect all the faithful servants of God in general, yet, doubtless, we owe them particular affection and reverence who specially consecrate their ministry to our edification. (J. Daille.)
The praise of service
It is a beautiful though a faint image which shines out on us from these fragmentary notices of this Colossian Epaphras–a true Christian bishop, who had come all the long way from his quiet valley in the depths of Asia Minor to get guidance about his flock from the great apostle, and who bore them on his heart day and night, and prayed much for them while so far away from them. How strange the fortune which has made his name and his solicitudes and prayers immortal! How little he dreamed that such embalming was to be given to his little services, and that they were to be crowned with such exuberant praise! The smallest work done for Jesus Christ lasts for ever, whether it abide in mens memories or no. Let us ever live as those who, like painters in fresco, have with swift hand to draw lines and lay on colours which will never fade; and let us by humble faith and holy life earn such a character from Pauls Master. The Masters well done will out-weigh labours and toils, and the depreciating tongues of fellow-servants, or of the Masters enemies. (A. Maclaren, D. D.)
A faithful minister of Christ
I. The characteristics of a faithful minister of Christ.
1. A sincere and manifest attachment to our Lord and Saviour.
2. He receives his doctrines and his views of truth from the pure fountain of Divine revelation. Moses was ordered to make all things according to the pattern shown him on the mount; and every faithful minister of Christ is extremely cautious that everything he delivers corresponds with the rule laid down by his Master. He makes the Scriptures his guide–the Holy Word of God his instructor.
3. While he knows the truth, he without reserve honestly delivers the Lords message. Jeremiah was commanded by God to deliver all the message which the Lord gave him, and not to be afraid of man. He will not hesitate to warn sinners to flee from the wrath to come, and will be equally faithful in comforting and strengthening believers–in showing to them their privileges, and the great mercy bestowed upon them through their covenant-head.
4. While he preaches a whole gospel, giving to saints and sinners their portion in due season, he is willing, and does suffer, if need be, for righteousness sake.
5. Perseverance to the end: Be thou faithful, etc.
II. Such a minister is a great blessing to the people to whom he is sent by God.
1. Because he leads them from the greatest of misery to the greatest of blessedness.
(1) He conducts them from sin, impenitence, self-righteousness, and unbelief; and the man who does this is our true friend.
(2) He leads us to the enjoyment of the most distinguished favours, into green pastures–a state of favour with God, of union with Jesus Christ, of holy communion with the Father, Son, and Holy Spirit, upon earth, and a state of happiness when we die, enabling us to rejoice in the hope of the glory of God.
2. Inasmuch as he brings to their knowledge those holy and exalted truths that fortifiy a man for the sufferings of time and the hour of death.
3. Inasmuch as by opening to them the gospel, he presents them with–what?–ah! with what philosophy cannot do–with what the reason of man cannot unfold–with what science can never explore–with what all the pride of learning can never bring to light:—he brings life and immortality to their view.
III. God will put honour on a faithful ministry.
1. By the witness of the Spirit in the ministers own soul.
2. Where the gospel is fully preached God is generally pleased to add the seal of His approbation to it by means of the talents of His minister.
3. The Lord puts honour on His faithful ministers, both in the Church and in the world.
4. The faithful minister of God will be honoured at the day of judgment, when his Master shall say to him, Well done, good and faithful servant, etc., not Well done, learned, zealous, eloquent, successful servant.
Conclusion–
1. A faithful minister of Jesus Christ is the gift of God.
2. When a faithful minister of the Lord Jesus Christ dies he goes to give in His account.
3. If the faithful minister goes at death to give an account to his Lord and Master, then the congregation he leaves behind ought to reflect and think what account he will give of them. (R. McAll, D. D.)
Ministerial responsibility
I am angry when I hear people talk about the awful responsibility of being a minister. People sometimes say to me, I should think you would shudder when you stand up before your congregation. I shudder? what should I shudder for? Do you shudder when you stand up before a garden of flowers? Do you shudder when you go into an orchard of fruit in October? Do you shudder when you stand up in the midst of all the richness and grandeur of nature? I shudder in your midst? But the responsibility! I have no responsibility. I am willing to do my duty; and what more is there than that? I will not stand for the consequences. I will do the best I can. I will say the best things I can every Sunday; I will bring the truth home to you, and I will do it in the spirit of love. Even when I say the severest things, it is because I am faithful to love. But your care! I have not a bit of care. I forget the sermon a great deal quicker than you do. Your burden! I have no burden. I take up the battle, and I lay the battle aside again as soon as it is over. And I shall sleep to night as sweetly as any man that is here. And every man that is in the ministry, and is willing to love men, and to be faithful to them, will find joy in it from day to day. (H. W. Beecher.)
Ministers must be faithful
A dying nobleman once sent for the clergyman on whose ministry he had attended, and said to him, Do you not know that my life has been licentious, and that I have violated the commandments of God? Yet you never warned me of my danger! The clergyman was silent. When the nobleman repeated the question, he replied, Yes, my lord, your manner of living was not unknown to me; but your kindness, and my fear of offending you, deterred me from reproving you. How cruel! how wicked said the dying man. The provision I made for you and your family ought to have induced care and fidelity. You have neglected to warn and instruct me, and now my soul will be lost.
A picture of a faithful minister
Come in; I will show thee that which may be profitable to thee. So he commanded his man to light the candle, and bid Christian follow him; so he had him into a private room, and bid his man open a door, the which when he had done, Christian saw the picture of a very grave person hung up against the wall, and this was the fashion of it:—It had eyes lifted up to heaven, the best of books in his hand, the law of truth was written upon its lips, the world was behind his back, it stood as if it pleaded with men, and a crown of gold did hang over his head. Then said Christian, What means this? Interpreter: The man whose picture this is, is one of a thousand; he can beget children (1Co 4:5), travail in birth with children (Gal 4:19), and nurse them himself when they are born (1Th 2:7). And, whereas thou seest him with his eyes lifted up to heaven, the best of books in his hand, and the law of truth writ on his lips, it is to show thee that his work is to know and unfold dark things to sinners, even as also thou seest him stand as if he pleaded with men; and whereas thou seest the world as cast behind him, and that a crown hangs over his head, that is to show thee that slighting and despising the things that are present, for the love that he hath to his Masters service, he is sure in the world that comes next to have glory for his reward. (Bunyans Pilgrims Progress.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 7. As ye also learned of Epaphras – who is for you] Who this Epaphras was we cannot tell; only it is likely that he was a Colossian, and became, by the call and grace of Christ, a deacon of this Church, faithfully labouring with the apostle, to promote its best interests. Some think that he is the same with Epaphroditus, Epaphras being a contraction of that name, as Demas is of Demetrius; and it is remarkable that one of the Slavonic versions has Epaphroditus in this place. That he was a Colossian is evident from Col 4:12: Epaphras, who is one of you, . some think that he was the first who preached the Gospel among this people, and hence called an apostle. He was raised up among themselves to be their minister in the absence of the apostle, and he showed himself to be worthy of this calling by a faithful discharge of his ministry, and by labouring fervently for them all, and pressing them forward, that they might stand perfect and complete in all the will of God.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
As ye also learned of Epaphras: to maintain the truth, it did much concern them to have a good opinion of him, who was an eminent instrument in communicating it to them, and therefore Paul doth here very opportunely commend Epaphras, in opposition to those false teachers, who likely might insinuate somewhat to his disparagement.
Our dear fellow servant; the respect they bare, and relation he stood in to them, being dearly beloved of him for his sincerity in promulgating the gospel; and being engaged with them in the service of the same Master, Col 4:7; Rev 6:11.
Who is for you a faithful minister of Christ; his office, which he discharged with fidelity and affection unto them. He did with all honesty and integrity, as became one intrusted by his Master Christ, discharge what was incumbent on him for their good, Col 4:13; Joh 12:26; 1Co 4:1,2; Eph 4:12; 1Ti 4:6; Heb 13:17.
Fuente: English Annotations on the Holy Bible by Matthew Poole
7. As ye also learned“Also”is omitted in the oldest manuscripts. The insertion implied thatthose inserting it thought that Paul had preached the Gospelto the Colossians as well as Epaphras, Whereas the omission in theoldest manuscripts implies that Epaphras alone was the founderof the Church at Colosse.
of“fromEpaphras.”
dearGreek,“beloved.”
fellow servantnamely,of Christ. In Phm 23 he callshim “my fellow prisoner.” It is possible that Epaphras mayhave been apprehended for his zealous labors in Asia Minor; but moreprobable that Paul gave him the title; as his faithful companion inhis imprisonment (compare Note, see on Col4:10, as to MEYER’Sconjecture).
who is for you,c.Translate, “who is faithful in your behalf as a minister ofChrist” hinting that he is one not to be set aside for the newand erroneous teachers (Col2:1-23). Most of the oldest manuscripts read, “for (or ‘inbehalf of‘) US.”Vulgate, however, with one of the oldest manuscripts, supportsEnglish Version.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
As ye also learned of Epaphras,…. To know the grace of God, believe the truth of the Gospel, and to own and profess it sincerely.
Our dear fellow servant; a “servant” of Christ he was, and a “fellow” servant of the apostles, jointly engaged with them in preaching the Gospel; which character, as it greatly commends Epaphras, and shows him to be a very considerable preacher of the word, so it expresses the great humility and condescension of the apostle, in putting him upon a level with himself, though he was not in that high office of the apostleship he was. And “dear” this precious servant of Christ was to him, and his fellow ministers, on account of the grace and gifts bestowed on him, because of his usefulness in the ministry, and his faithfulness and integrity in the discharge of it; and whose company and conversation in the prison greatly endeared him to them, for he was a fellow prisoner, as well as a fellow servant, Phm 1:23. It follows,
who is for you a faithful minister of Christ; one whom Christ had made a “minister” and not man, who was qualified, and sent forth, and made successful by him in his service; and who preached none but Christ, and him crucified, in the business of salvation: and he was a “faithful” one; one that sought not his own glory, but the glory of him that sent him; nor to please men, but his master; who concealed no part of his message, but freely and fully declared the whole; he was faithful to Christ, who put him into the ministry, and to the souls of men, to whom he ministered: and therefore it is said, he was such an one “for you”; for them, not for himself; for their spiritual good and advantage; he sought not theirs, but them; he had a great zeal for them, dearly loved them, and spent his time and strength, and made use of his gifts and talents while among them, for their use and benefit.
Fuente: John Gill’s Exposition of the Entire Bible
Of Epaphras ( ). “From Epaphras” who is the source of their knowledge of Christ.
On our behalf ( ). Clearly correct (Aleph A B D) and not (on your behalf). In a true sense Epaphras was Paul’s messenger to Colossae.
Fuente: Robertson’s Word Pictures in the New Testament
Fellow – servant. Used by Paul only here and ch. 4 7.
Minister [] . See on Mt 20:26; Mr 9:35.
For you [ ] . Read hJmwn, us as Rev., on our behalf : as Paul ‘s representative.
Fuente: Vincent’s Word Studies in the New Testament
1) “As ye also learned of Epaphras” (kathos emathete apo Epaphra) “Even as ye learned from Epaphras” This Epaphras was a member of the body (church body, assembly) in Colosse, an Evangelist Col 4:12; Phm 1:23. As Paul’s helper he had reported to his home church.
2) “Our dear and fellowservant” (tou agapetou sundoulou hemon) “our beloved fellow-slave or slave in colleague, close association.” The term fellow-slave or servant indicates a bond of affinity of two persons in intimate fellowship, united for one cause.
3) “Who is for you a faithful minister of Christ” (hos estin pistos huper humon dikainos tou Christou) “Who is a faithful minister of Christ, on your behalf.” This Epaphras was the kind of Missionary helper who was worthy and trustworthy, who later was also a prisoner with Paul. Phm 1:23; Eph 6:21; 1Co 4:1-2.
Fuente: Garner-Howes Baptist Commentary
7. even as ye learned of Epaphras our beloved fellow-servant, who is a faithful minister of Christ on our behalf, 8. who also declared unto us your love in the Spirit.
Translation and Paraphrase
7. (All these things about the hope in the gospel, and the way it is increasing, you know. They are realities to you,) just as you learned from Epaphras, our beloved fellow-slave (of Christ), who is a faithful servant (or minister) of Christ in your behalf.
8. (Epaphras is the one) who also made known to us your love in the Spirit (the love produced by the Spirit within you).
Notes
1.
The servants, or ministers, of God from whom we learned the truth of God are worthy of honor. How beautiful are the feet of them that bring glad tidings of good things. (Rom. 10:15; Isa. 52:7). Therefore Paul reminds the Colossians that Epaphras had taught them of the grace of God in truth.
2.
Epaphras is referred to in Col. 1:7-8; Col. 4:12-13; and Phm. 1:23. From these verses we learn the following about him:
(1)
He first had taught the Colossians of the grace of God.
(2)
He was a faithful minister.
(3)
He was one of Colossians.
(4)
Paul loved him.
(5)
He was a servant (bondservant) of Christ Jesus.
(6)
He prayed much for the Colossians.
(7)
He labored much for them.
(8)
He also labored for those in Laodicea and Hierapolis.
(9)
He told Paul about the love of the Colossians, and presumably other things about them also.
(10) He was a fellow-prisoner in Christ Jesus with Paul in Rome. We do not know any details about this imprisonment.
3.
The ancient manuscripts are divided on whether Col. 1:7 says on our behalf, or on your behalf. With some hesitation we choose the reading on your behalf. Besides the fact that this is the reading given in many old Greek manuscripts, it is also given in the Latin New Testament. But perhaps most convincing to us is the fact that it seems to make better sense than the reading on our behalf. Epaphras was not a minister on behalf of Paul, but he was definitely a minister on behalf of the Colossians.
4.
Epaphras was Pauls fellow-servant. This title means fellow-slave (Gr. sundoulos).
5.
Epaphras was a faithful minister. Minister here is a translation of the Greek diakonos (from which we derive deacon), which means servant, attendant, waiter, minister, etc. The word should probably not here be taken in a professional sense. Epaphras was a servant (or minister) in the way every Christian should be a minister. He may have been a business man of some type. His job was preaching Christ; he may have made his living at some trade.
6.
Epaphras had told Paul of the Colossians love in the Spirit. Probably we ought not to attempt to dissect and examine this expression love in the Spirit. It is better to exemplify it in our lives than to examine it minutely. Doubtless it refers to the love which they had in their hearts and displayed in their lives because the Holy Spirit was in them, and they were in the Spirit, yielded to his control, assistance, and guidance. The first fruit of the Holy Spirit is love. Gal. 5:22.
Study and Review
18.
From whom had the Colossians learned the gospel? (Col. 1:7)
19.
What does the word minister in Col. 1:7 mean?
20.
What particular thing about the Colossians had been declared to Paul? (Col. 1:8)
Fuente: College Press Bible Study Textbook Series
(7) Ye also learned of Epaphras.Of Epaphras we know nothing, except what we gather from this passage, and from Col. 4:12; Phm. 1:23. The name is a shortened form of Epaphroditus, but it is most unlikely that he is the same as the Epaphroditus of Php. 2:25; Php. 4:18. Being, it seems, a native of Coloss itself, he was apparently its first evangelist, and is afterwards described as feeling some responsibility for it and its neighbouring cities, Laodicea and Hierapolis (Col. 4:13). His work could not have been transient, for under him the Colossians are said not only to have heard, but also to have known (come to know perfectly) the grace of God. St. Paul here gives emphatic testimony to his faithfulness, and to his preaching to them in truth. That he was, then or afterwards. Bishop of Coloss is probably a mere guess of tradition. But he may have had some such charge as that which was afterwards more formally committed to Timothy at Ephesus, and Titus in Crete. At this time, however, he remained with St. Paul (Col. 4:12-13), and apparently shared his captivity, for he is called (in Phm. 1:23) his fellow-prisoner.
Who is for you a faithful minister of Christ.(1) For you is, properly, on your behalf. This has been supposed to mean that Epaphras, like his Philippian namesake, had been a representative of the Colossian Church, in ministry to the Apostle; but this is hardly compatible with the entire absence of any personal reference in the sentence. Contrast Phm. 1:13, that on thy behalf he might minister to me. If this reading, therefore, is to stand, on your behalf must be taken to signify generally for your benefit, which is doubtless the meaning of our version. (2) But there is considerable, perhaps preponderating, MS. authority for the reading on our behalf, that is, in our stead. This makes Epaphras a representative, perhaps an actual messenger, of St. Paul, for the conversion of the church at Coloss; sent probably at the time when the Apostle had his head-quarters at Ephesus, and when all that dwelt in Asia heard the word of the Lord Jesus (Act. 19:10). This interpretation not only gives greater force to this passage, but explains also the attitude of authority here assumed by St. Paul toward a church which he had not seen, differing so markedly from the tone of his Epistle to the Romans in a like case.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
7. Epaphras A Colossian by birth, and the founder of that Church. This would be doubtful if the word also were genuine. He may have met the apostle at Ephesus, been converted, and sent home to evangelize the city. At the present time he was at Rome, Paul’s “fellow prisoner.” Phm 1:23. He is by some thought identical with the Epaphroditus of the epistle to the Philippians; but this is quite improbable. The high character given him here, as the apostle’s helper, and the full ratification of his teaching, are his authoritative endorsement as against the errorists who would supplant him at Colosse and subvert the gospel. See also on Col 4:12-13.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Even as you learned of Epaphras, our beloved fellow-servant, who is a faithful minister of Christ on our behalf, who also declared to us your love in the Spirit.’
Paul rejoiced in the close bond between himself and his fellow-workers. To him they were all beloved. It was clearly Epaphras, sent out by Paul, who had established the church at Colossae and returned to Paul declaring how they had revealed true spiritual love implanted in them by the Holy Spirit. He also established the churches at Laodicea and Hierapolis (Col 4:13) and upheld them all in constant prayer. Thus can Paul declare, ‘he is faithful’ in the task he is carrying out and has carried out ‘on our behalf’. They work as a team and each works on behalf of the whole.
‘A faithful fellow-servant (sun-doulos, a ‘together servant’)) and a faithful servant (diakonos) of Christ.’ What greater commendation could there be? And this from Paul who knew how to assess men. It is required in servants that they be found faithful (1Co 4:2), and Epaphras was faithful. He also apparently shared one of Paul’s imprisonments (Phm 1:23).
‘Epaphras.’ See also Col 4:12; Phm 1:23. The name is short for Epaphroditus, but Paul probably distinguished him from the other Epaphroditus (Php 2:25; Php 4:18) by this shortened name.
Fuente: Commentary Series on the Bible by Peter Pett
Col 1:7 f. ] not quandoquidem (Flatt, comp. Bhr), but the as of the manner in which . So, namely, as it had just been affirmed by that they had known the divine grace, had they learned it (comp. Phi 4:9 ) from Epaphras . Notwithstanding this appropriate connection, Holtzmann finds in this third a trace of the interpolator.
Nothing further is known from any other passage as to Epaphras the Colossian (Col 4:12 ); according to Phm 1:23 , he was of the apostle. That the latter circumstance is not mentioned in our Epistle is not to be attributed to any special design (Estius: that Paul was unwilling to make his readers anxious). See, on the contrary, on Col 4:10 . Against the identity of Epaphras with Epaphroditus , see on Phi 2:25 . The names even are not alike (contrary to the view of Grotius and Ewald, who look upon Epaphras as an abbreviation); and the corresponding feminine name are found on Greek inscriptions.
] namely, of Christ (comp. Phi 1:1 ). The word, of common occurrence, is used elsewhere by Paul in Col 4:7 only.
. . .] This faithfulness towards the readers, and also, in the sequel, the praise of their love , which Epaphras expressed to the apostle, are intended to stir them up “ne a doctrina, quam ab eo didicerant, per novos magistros abduci se patiantur,” Estius. The emphasis is on .
] for, as their teacher, he is the servant of Christ for them, for their benefit . The interpretation, instead of you (“in prison he serves me in the gospel,” Michaelis, Bhmer), would only be possible in the event of the service being designated as rendered to the apostle ( , or something similar). Comp. Phm 1:13 . Even with Lachmann’s reading, . (Steiger, Olshausen, Ewald), it would not be necessary to take as instead; it might equally well be taken as for in the sense of interest, as opposite of the anti-Pauline working (comp. Luk 9:50 ). The present (Paul does not put ) has its just warrant in the fact, that the merit, which the founder of the church has acquired by its true instruction, is living and continuous , reaching in its efficacy down to the present time. This is an ethical relation, which is quite independent of the circumstance that Epaphras was himself a Colossian (in opposition to Hofmann), but also makes it unnecessary to find in an indirect continuance of Epaphras’ work for the Colossians (in opposition to Bleek).
. . ] who also (in accordance with the interest of this faithful service) has made us to know; comp. 1Co 1:11 . The is here understood either of the love of the Colossians to Paul (and Timothy), as, following Chrysostom, most, including Huther, Bleek, and Hofmann, [15] explain it, or of the brotherly love already commended in Col 1:4 (de Wette, Olshausen, Ellicott, and others). But both these modes of taking it are at variance with the emphatic position of (comp. 1Co 9:12 ; 2Co 1:6 ; 2Co 7:7 ; 2Co 8:13 , et al .), which betokens the love of the readers to Epaphras as meant. There had just been expressed, to wit, by , the faithful, loving position of this servant of Christ towards the Colossians , and correlative to this is now the love which he met with from them , consequently the counter-love shown to him, of which he has informed the apostle. A delicate addition out of courtesy to the readers.
] attaches itself closely to , so as to form one idea, denoting the love as truly holy not conditioned by anything outward, but divinely upheld which is in the Holy Spirit as the element which prompts and animates it; for it is the fruit of the Spirit (Gal 5:22 ; Rom 15:30 ), , (Oecumenius). Comp. ., Rom 14:17 .
[15] Who, at the same time, makes the suggest the reference, that the took place in a manner personally unknown which must have been conveyed in the context.
REMARK.
Since . . ., Col 1:6 , refers the readers back to the first commencement of their Christianity, and . . ., Col 1:7 , cannot, except by pure arbitrariness, be separated from it as regards time and regarded as something later, it results from our passage that Epaphras is to be considered as the first preacher of the gospel at Colossae, and consequently as founder of the church . This exegetical result remains even if the Recepta is retained. This would not, as Wiggers thinks (in the Stud. u. Krit . 1838, p. 185), place the preaching of Epaphras in contradistinction to an earlier one, and make it appear as a continuation of the latter (in this case . or . would have been employed); but it is to be taken as also, not otherwise , placing the on a parity with the . This applies also in opposition to Vaihinger, in Herzog’s Encykl . iv. p. 79 f.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
“Handfuls of Purpose”
For All Gleaners
“As ye also learned of Epaphras our dear fellowservant, who is for you a faithful minister of Christ; who also declared unto us your love in the Spirit.” (Col 1:7 , Col 1:8 .)
Everywhere Paul magnifies his fellow-labourers. Epaphras is thus lifted up into eminence, which otherwise he would not have secured. It belongs to the great man to identify his workers, and to mete out to them tributes of praise and positions of distinction. Here, as ever, Paul does not praise intellectual brilliance of mental grasp, or anything that is merely adventitious; he praises Epaphras because he is “a faithful minister of Christ.” And, indeed, Epaphras is only reaping what he had himself sown. It appears that Epaphras had declared unto Paul the love in the Spirit which was enjoyed by the Colossian Christians. How he must have praised that love! how eagerly he must have dwelt upon it! and how the countenance of the Apostle Paul must have glowed as he heard what wonders and miracles were being wrought afar by the power of the Holy Ghost!
Fuente: The People’s Bible by Joseph Parker
7 As ye also learned of Epaphras our dear fellowservant, who is for you a faithful minister of Christ;
Ver. 7. Who is for you a faithful minister ] Epaphras was their city preacher; whom therefore the apostle here so highly commendeth. Luther is much blamed by his best friends for opposing and disparaging Carolostadius among his own charge at Orlamund, A.D. 1524. (Scultet. Annul.) A faithful minister should have all good respect, before his own people especially.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
7 .] as (scil, ‘in which truth’) ye learnt from Epaphras (mentioned again ch. Col 4:12 as of Coloss, and Phm 1:23 , as then a fellow-prisoner with the Apostle. The name may be (hardly as Conyb., is ) identical with Epaphroditus. A person of this latter name is mentioned, Phi 2:25 , as sent by St. Paul to the church at Philippi, and ib. Phi 4:18 , as having previously brought to him offerings from that church. There is no positive reason disproving their identity: but probability is against it) our (not ‘ my ’) beloved fellow-servant (of Christ, Phi 1:1 ; not necessarily ‘ fellow-bondsman ,’ as Conyb.: , Phm 1:23 ), who is a minister of Christ faithful on our behalf (the stress of the predicatory sentence is on , which ought therefore in the translation not to be sundered. He was one acting faithfully “vice Apostoli” (Ambrst.), and therefore not lightly to be set aside in favour of the new and erroneous teachers), who also made known to as your love in the Spirit (viz. the of which he described himself in Col 1:4 as having heard; their love . This love is emphatically a gift, and in its full reference the chief gift of the Spirit (Gal 5:22 ; Rom 15:30 ), and is thus in the elemental region of the Spirit, as distinct from those unspiritual states of mind which are . This love of the Colossians he lays stress on, as a ground for thankfulness, a fruit of the hope laid up for them, as being that side of their Christian character where he had no fault (or least fault, see ch. Col 3:12-14 ) to find with them. He now proceeds, gently and delicately at first, to touch on matters needing correction).
Fuente: Henry Alford’s Greek Testament
Col 1:7 . , i.e. , in the manner in which. Paul thus sets the seal of his approval on the form of the Gospel which they had learnt from their teacher, and also on the teacher himself. . Epaphras was apparently the founder of the Colossian Church, referring to the same time as . He had remained in connexion with it (Col 4:12 ), and seems to have come to Paul to inform him of the teaching that was threatening its welfare. He is not to be identified with Epaphroditus (Phi 2:25 sq. , Phi 4:18 ), who was connected with Philippi. The name was common. . This is probably the correct reading; Epaphras is a minister to the Colossians on Paul’s behalf, since he has accomplished a task which belonged to Paul’s sphere as the Apostle of the Gentiles. The reading may be taken in two ways, either (preferably) that he was a minister of Christ for the sake of the Colossians, in which case we should probably have had or or simply ; or that he ministered to Paul as the representative of the Colossians, for which we should have expected “my minister” instead of “minister of Christ”.
Fuente: The Expositors Greek Testament by Robertson
also. Omit.
of. App-104.
Epaphras. See Col 4:12. Phm 1:23.
dear. App-135.
fellowservant = fellow-slave. Greek. sundoulos. Occurs here, Col 4:7 five times in Matt., and thrice in Rev. See App-190.,
for. App-104.
minister. App-190.
Fuente: Companion Bible Notes, Appendices and Graphics
7.] as (scil, -in which truth) ye learnt from Epaphras (mentioned again ch. Col 4:12 as of Coloss, and Phm 1:23, as then a fellow-prisoner with the Apostle. The name may be (hardly as Conyb., is) identical with Epaphroditus. A person of this latter name is mentioned, Php 2:25, as sent by St. Paul to the church at Philippi, and ib. Php 4:18, as having previously brought to him offerings from that church. There is no positive reason disproving their identity: but probability is against it) our (not my) beloved fellow-servant (of Christ, Php 1:1; not necessarily fellow-bondsman, as Conyb.: , Phm 1:23), who is a minister of Christ faithful on our behalf (the stress of the predicatory sentence is on , which ought therefore in the translation not to be sundered. He was one acting faithfully vice Apostoli (Ambrst.), and therefore not lightly to be set aside in favour of the new and erroneous teachers), who also made known to as your love in the Spirit (viz. the of which he described himself in Col 1:4 as having heard; their love . This love is emphatically a gift, and in its full reference the chief gift of the Spirit (Gal 5:22; Rom 15:30), and is thus in the elemental region of the Spirit,-as distinct from those unspiritual states of mind which are . This love of the Colossians he lays stress on, as a ground for thankfulness, a fruit of the hope laid up for them,-as being that side of their Christian character where he had no fault (or least fault, see ch. Col 3:12-14) to find with them. He now proceeds, gently and delicately at first, to touch on matters needing correction).
Fuente: The Greek Testament
Col 1:7. , even as) Paul thus confirms and approves the doctrine of Epaphras, which perhaps some had despised. It was Pauls duty to write rather than Epaphras.-, our) Paul and Timothy.- ) for you, on your account.- , love in the Spirit) Love, the fruit of the Spirit; spiritual love; comp. Col 1:9, at the end.
Fuente: Gnomon of the New Testament
Col 1:7
Col 1:7
even as ye learned of Epaphras-Epaphras was apparently the founder of the Colossian church. He had remained in connection with it (Col 4:12), and seems to have come to Paul to inform him of the presence of false teachers whose doctrines were threatening its welfare.
our beloved fellow-servant,-It is noticeable that he alone of all Pauls companions received the name fellow servant, which may perhaps point to some very special piece of service he had rendered to Paul.
who is a faithful minister of Christ-The Colossians had learned the truth of Epaphras, who had been faithful in declaring to them the gospel of Christ.
on our behalf,-In these words Paul endorses his teaching as a true representative of his own. [They further indicate that Epaphras was a messenger of Paul, sent possibly at the time when he was stationed at Ephesus, and when all they that dwelt in Asia heard the word of the Lord, both Jews and Greeks. (Act 19:10). This explains the attitude of authority toward a church which he had not seen.]
Fuente: Old and New Testaments Restoration Commentary
Epaphras: Col 4:12, Phm 1:23
our: Phi 2:19-22, Phi 2:25
a: Num 12:7, Mat 24:45, Mat 25:21, 1Co 4:2, 1Co 4:17, 1Co 7:25, 2Co 11:23, Eph 5:21, 1Ti 4:6, 2Ti 2:2, Heb 2:17, Heb 3:2
Reciprocal: Isa 43:10 – and my servant Mat 13:52 – scribe Act 26:16 – a minister 2Co 8:23 – and fellowhelper Eph 6:21 – faithful Phi 4:3 – true 1Th 2:8 – dear 1Th 3:2 – our brother 1Pe 5:12 – a faithful 3Jo 1:3 – when
Fuente: The Treasury of Scripture Knowledge
(Col 1:7.) . The found in the Received Text after , is justly excluded on the authority of A, B, C, D1, F, G, 17, 23, etc. It may have come into the text from its frequent employment in such an idiom by the apostle. It might be replied, however, that as, from an old tradition, Epaphras was supposed to be the only founder of the church, the was omitted, as seeming to militate against such a belief. Wiggers, indeed, has formally raised such an argument. But even were genuine, might it not mean really, or indeed-as ye indeed learned of Epaphras? The teaching of Epaphras is thus sealed and sanctioned by inspired authority. The apostle had no mean jealousy of a colleague who is further characterized as our beloved fellow-servant-
. The noun occurs again in Col 4:7. Like , the old Attic form, it signifies fellow-servant. Conybeare and Macknight are found at opposite extremes about the term; the former rendering it fellow-bondsman, with unnecessary emphasis, and the latter uttering the sentimental conjecture that Paul used the word because he did not wish to grieve the Colossian church by telling them that their Epaphras was in prison with him. Timothy, Paul, and Epaphras not only served a common master, but were engaged in the same service; and therefore this community of labour begat a special attachment. The heart of the apostle was knit in cordial affection to all his fellow-labourers. He had none of that ignoble rivalry which just hints a fault and hesitates dislike. He felt no envy at their success, but was so identified with their work, that whatever gladdened them gladdened him; he shared in their triumphs and was saddened at their reverses. Still more, it is testified of Epaphras-
-who is for you a faithful minister of Christ. The noun is used in a general sense, as may be seen under Eph 3:7. [ , Eph 6:21.] The reading has been called in question, and is adopted by Lachmann, Bengel, Olshausen, and Steiger. In favour of this last reading are A, B1, D, G; and in favour of the former are C, D3, E, F, G, K, and others, with almost all the versions and Fathers. Where external testimony is so decided, we cannot accede to Olshausen’s pleading of any internal evidence. And the meaning attached to -vice apostoli, in our stead-can scarcely be correct, since Epaphras was not simply an apostolical representative, for in Timothy is included along with Paul. Nor is it necessary to give the sense of in room of, in Luk 9:50, for there the phrase means on our side. The phrase then means on your behalf. 2Co 4:5. The faithful labours of Epaphras were directed to the spiritual benefit of the Colossian church. For them he served, and served faithfully, in the gospel of Christ. A brief but noble eulogy. As he had devoted to them every energy, kept among them, and prayed with and for them, as he had presented to them a complete and symmetrical view of the gospel, and as their correct knowledge of Divine grace was based upon his teaching, and their spiritual eminence and fertility were the result of his patient and painstaking efforts, therefore were they to love him in his absence, and surely they would allow no false teacher to supplant him in their affection. Probably the encomium was a virtual warning, for, as Theodoret says, — . It is a faint view of Chrysostom to imagine that the faithful service here referred to, is but the truthful report of the spiritual condition of the Colossians, which Epaphras had brought to Rome. Such a slight message could scarce be called a service, and it is therefore to fidelity of ministerial labour at Colosse that the apostle refers. It is wholly a caricature of the words to suppose, with Calixtus, Michaelis, and Bhmer, that as Epaphras was the apostle’s fellow-prisoner, he alludes to personal services done by the Colossian pastor to himself, as if he had said-who is, in your room, a faithful servant of Christ to me.
Fuente: Commentary on the Greek Text of Galatians, Ephesians, Colossians and Phillipians
Col 1:7. Epaphras had been associated with the church at Colosse, but when this epistle was written, he was in Rome and a prisoner on behalf of the Gospel. This is indicated in Phm 1:23, where Paul calls him his “fellowprisoner.” A faithful minis ter. The last word is from DIAKONOS, and in the King James Version it is rendered deacon 3 times, minister 20, servant 7. Thayer defines it, “one who executes the commands of another, especially of a master; a servant, attendant, minister; deacon; a waiter, one who serves food and drink.” It is never used to designate a preacher as a separate class, for the preachers of the New Testament church are never called “ministers” in that sense. Epaphras is called a minister, because he faithfully served the interests of the church at Colosse, which included his preaching of the Gospel.
Fuente: Combined Bible Commentary
Col 1:7. Even as, according as, explaining in truth.
Ye learned of Epaphras. A resident of Coloss or its neighborhood (chap. Col 4:12), a fellow-prisoner of Paul at Rome (Phm 1:23). This verse indicates that be was the founder of the Church at Coloss, or one of the first preachers in that city. Also (E. V.), which is based upon a poorly supported reading, obscures this point. Some have held that this person was identical with Epaphroditus, the Macedonian, who is mentioned in Php 2:25; Php 4:18. The identity of names is possible, though not established, but that of persons is improbable, since the fields of labor indicated were so far apart Lewin (Life and Epistles of St. Paul, ii. 246), in defending the identity, says: The reason for calling him Epaphras to the Colossians and Philemon, and Epaphroditus to the Philippians, was that to the former he was known as a fellow-countryman by the abbreviated and familiar name, but to the Philippians, to whom he was a stranger, he was designated by the formal name at full length. But the mention of Epaphroditus in Philippians does not suggest any such formality. The view that there were two persons is preferable.
Our dear fellow servant, etc. This commendation of Epaphras is related to the purpose of the Apostle. What the Apostle would oppose was the error which had sprung up since the true gospel was preached to him by Epaphras. Fellow servant, as related to Christ, their common Lord.
Who is, not, was. The continuance of his position as faithful minister is thus emphasized.
On our (or, your) behalf. The Sinaitic manuscript has given a decided preponderance of authority to the reading our, although even in that codex a later corrector has altered the single letter which changes the sense to your. On our behalf. while not in itself equivalent to in my place, suggests this thought. The original connects the phrase with faithful, but it is difficult to reproduce this in English. He was one acting faithfully as the Apostles deputy, and there-fore not lightly to be set aside in favor of the new and erroneous teachers (Alford).
Faithful minister of Christ. Whether the faithful service was on the Apostles behalf or on behalf of the Colossians, it was service of Christ. Because he was a minister of Christ he could properly minister in their behalf. Only the minister of Christ can be thus faithful, but he always should be faithful.
Fuente: A Popular Commentary on the New Testament
Observe here, 1. The person who first preached the gospel of Christ to the Colossians, and converted them to the Christian faith, it was Epaphras; As ye learned of Epaphras.
Observe, 2. The commendation given to Epaphras, and his character by St. Paul; he was regularly called to the work, and a diligent fellow-labourer with St. Paul in the work of preaching and dispensing the mysteries of the everlasting gospel to a lost world; who is for you a faithful minister of Christ.
Learn hence, That the knowledge of life and salvation is ordinarily wrought in persons by the preaching of the gospel, by men called of God to that sacred function.
Observe, 3. A particular instance of the faithfulness of Epaphras towards the Colossians, he declared unto St. Paul their love in the Spirit; that is, their spiritual love and fervent affection to him, though they had never seen his face nor heard his voice.
The faithful ministers and members of Jesus Christ do affectionately love one another though they see not the face of each other; there is no such loadstone of love as the grace of God. This will draw forth the heart and affections of a believer to the ends of the earth, to pray for, to mourn over, and to rejoice with such of their brethren as they never saw, but of whose condition they have heard.
Observe, 4. The kind return which St. Paul makes to them, for their love in the Spirit towards him; For this cause we do not cease to pray for you: there is no such way to attain an interest in, and to obtain constant benefit and advantage by the prayers of the ministers of God, as to be expressive of our love and affection both to God and them.
Observe, 5. The especial blessings which he prays for on the Colossians’ behalf, namely, that they might be filled with the knowledge of his will, that is, attain to a more perfect and comprehensive knowledge of God’s will and their duty, furnished with all divine wisdom and spiritual understanding, to regulate their lives according to their knowledge.
Learn from hence, That there is a fulness of divine knowledge, which is attained by none, but should be aimed at by all, seeing they that know most of God’s word and revealed will, come far short of what they should know.
Learn, 2. That the knowledge wisdom, and understanding, which Christians should especially labour after, and attain unto, is of things spiritual: that ye be filled with knowledge and spiritual understanding.
O let divine and spiritual knowledge be our chief care and principal business! It is called here spiritual understanding, because it is from the holy spirit, and conversant about spiritual things, which far exceeds the most refined notions concerning other things; and Christ tells us, that eternal life depends upon it, Joh 17:3.
Spiritual knowledge fits us for the service of God on earth, for the sight of God in heaven: And Christ has told us, that he will take a second journey from heaven, to render vengeance on them which know not God, and on them which do know (notionally) but obey not practically the gospel of our Lord Jesus, 2Th 1:8.
Fuente: Expository Notes with Practical Observations on the New Testament
Epaphras, a Fellow Servant
Epaphras may have been the one who first taught the Colossian brethren. Paul only uses the word “fellow servant” here and in 4:7. The word describes one who works with another in service to the great king. Paul calls Epaphras his “dear”, or beloved, fellow servant, which indicates he had a very special love for him as a worker for the Lord. He also designates him as a faithful minister, which is a good commendation, especially directed to a church having trouble with false teachers. Just as the Colossians heard the good news of Christ from Epaphras, Paul heard the good news of their love from him. Love is a fruit of the Spirit and its presence would demonstrate the true nature of their conversion ( Col 1:7-8 ).
Fuente: Gary Hampton Commentary on Selected Books
Verse 7
Epaphras. Epaphras seems to have gone from Colosse to Rome, to confer with Paul: possibly he was the bearer of the Epistle of the Laodiceans, mentioned in this Epistle. (Colossians 4:16.) A person named Epaphroditus was sent by the Philippians to Paul. Notwithstanding the similarity of the name, however, this last was probably, but perhaps not certainly, a different person.
Fuente: Abbott’s Illustrated New Testament
“As ye also learned of Epaphras our dear fellow servant, who is for you a faithful minister of Christ;”
Some feel that Epaphras was the man that evangelized this valley and the cities of Colossae, Hierapolis, and Laodicea. It would fit that his report to Paul was the prompting for Paul to write the letter.
It seems Epaphras may have been sent by Paul to do a work at Colossae. He was working for Paul in some manner. Some see Epaphras as similar to Timothy and Titus – apostolic delegates to do a work that the apostle could not do himself due to other involvements.
Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson
Epaphras had evangelized the Colossians. It is unlikely that this Epaphras is the same man that Paul referred to as Epaphroditus in Php 2:25; Php 4:18; Php 4:23 since this Epaphras appears to have been from Asia Minor and that Epaphroditus was evidently from Macedonia. Since evangelizing Colossae Epaphras had come to Rome and was now ministering to the apostle during his first Roman imprisonment (Col 1:7; cf. Col 4:12). It appears that Epaphras’ bondage was in God’s will, not in jail, with Paul (cf. Phm 1:23). He had given Paul a good report of the Colossian Christians even though false teachers were trying to make inroads into the church. Paul mentioned him here to pass along some good word about their father in the faith and to associate Epaphras with himself. He probably did this so his readers would realize that the founder of their church shared the views Paul presented in this letter. This would have made them more persuasive to the Colossians.
The Holy Spirit had created love for Paul in the Colossians. This is the only reference to the Holy Spirit in this epistle. In Colossians Paul ascribed the activities of God that he normally associated with the Holy Spirit to Christ. He probably did this to glorify Jesus Christ before the Colossians who were being taught that Christ was less than He is.
"As in the other Pauline letters, the themes and language of the thanksgiving are echoed in the rest of the letter . . ." [Note: Dunn, p. 55. Cf. P. T. O’Brien, Introductory Thanksgivings in the Letters of Paul, p. 69; and T. Y. Mullins, "The Thanksgivings of Philemon and Colossians," New Testament Studies 30 (1984):291.]