Exegetical and Hermeneutical Commentary of Philemon 1:23
There salute thee Epaphras, my fellow prisoner in Christ Jesus;
23 25. Salutations
23. There salute thee ] Cp. Col 4:10.
Epaphras ] Cp. Col 1:7, and note.
my fellowprisoner ] Cp. Col 4:10, and note. This passage is in favour of explaining the term there also to mean “a visitor who is so much with me as to be, as it were, in prison too.”
Fuente: The Cambridge Bible for Schools and Colleges
There salute thee Epaphras – The same persons who are here mentioned as greeting Philemon, are mentioned in the close of the Epistle to the Colossians – furnishing a high degree of evidence that Philemon resided at Colosse. Epaphras was a member of the church there; the notes at Col 4:12.
My fellow-prisoner in Christ Jesus – In the cause of Christ; Notes, Phm 1:1. The circumstance of his being a prisoner is not mentioned in the parallel place in the Epistle to the Colossians, but nothing is more probable.
Fuente: Albert Barnes’ Notes on the Bible
Phm 1:23-24
There salute thee–
Apostolic salutations
The salutations which the apostle delivered in such numbers and so earnestly–
1.
Rest on faith and a confession of the one true Church of the Lord.
2. Are an expression of the feeling of our communion, of our higher, heavenly relationship in the family of God.
3. Furnish significant proofs of Christian love. (Nitzsch.)
Observations
I. We see the apostle setteth down A salutation proceeding from others which teacheth that salutations are an ordinary means ordained of God to nourish and cherish mutual love, and that union and conjunction which the members of Christs body have one with another.
II. Albeit the apostle were a prisoner for the faiths sake, yet God doth not leave him alone. Thus we see the endless mercy of God towards His afflicted and distressed servants, He raiseth them up some comfort, verifying the promise made to His Church, If I depart, I will send the Comforter unto you. He knoweth our infirmities, He seeth how ready we are to yield and slide back, and therefore as He strengtheneth us by others, so He maketh us means to strengthen others.
III. He calleth Epaphras a prisoner of Christ, as he also had called himself before in the beginning of this Epistle. The reason is, because he had preached Christ. There might haply be others in the same prison who might suffer as malefactors, and justly deserve the restraint of the prison, but such were none of Pauls fellow prisoners. Hereby we learn that persecutions often follow the sincere preaching of the gospel, not that it is the property of the gospel, but the cause is the malice of such as will not receive the gospel, and therefore they hate and persecute those that believe in Christ and give entertainment to the gospel. This is it our Savior teacheth (Mat 10:34-35). So, then, let us not think it a strange thing when we see such tumults arise, but arm ourselves with patience. Learn to be wise as serpents and innocent as doves, and condemn those that are the authors and beginners of those broils and contentions.
IV. Observe the titles that he giveth unto our Lord and Saviour–he describeth Him by two names, First he calleth Him Christ, then he calleth Him Jesus. Christ signifieth as much as anointed. Under the Law the priests were anointed (Exo 30:30); so were the kings (1Sa 10:1; 1Sa 16:13); and the prophets (1Ki 19:16). Christ is the true anointed Priest, King, and Prophet of His Church (Act 4:27; Act 10:38), and the only person that had all these offices, and therefore is said to be anointed with the oil of gladness above all His fellows (Psa 45:7; Heb 1:9; Joh 3:34). From this title it is that we are called Christians (Act 11:26; Psa 105:15). Jesus importeth as much as a Saviour, who was so called because He sayeth His people from their sins (Mat 1:21). From whence observe that Christ is the King, the Prophet, and the Priest of His Church, to govern us, to teach us, to redeem us, to save us. This is His office, for these ends and uses He was anointed of the Father with the Spirit of God itself. This serveth to our great good, and the benefit of it is communicated unto us; He maketh us kings and priests to God His Father (Rev 1:6). He armeth us with power and strength against sin, the flesh, the world, the devil, and maketh us able to overcome them. Through Him we have access to the Father, and may boldly appear in His sight, and offer up our prayers with assurance. Yea, He enableth us to offer up ourselves, our souls, and bodies, an holy, lively, and acceptable sacrifice unto Him, which is our reasonable serving of Him. He doth instruct us in the will of His Father, enlighten us in the knowledge of the truth, and maketh us, as it were, His household disciples and scholars to reveal unto us all things needful for our salvation. Let us therefore confess Him to be the only Son of God, perfect God and perfect Man, the sole Mediator between God and man.
V. Observe that speaking of Marcus, Aristarchus, Demas, and Luke, he calleth them his fellow helpers; whereby he putteth the ministers of the gospel and all the children of God in mind to be helpers to the truth, and to further the preaching and propagation of the gospel by all possible means that God hath enabled them. This reproveth those that employ their wits and bestow their strength to hinder the truth and the professors thereof. These have no part nor fellowship in the ministration, nor in the sound profession of the gospel, but are professed enemies to the faith of Christ. Moreover, this shall minister unspeakable comfort unto us to consider that we have been helpers to the truth and furtherers of the faith which is in Christ Jesus, we shall leave a good name behind us, and receive an incorruptible crown of eternal glory. (W. Attersoll.)
Courteous speeches are becoming to Christians
I. Our well wishing one to another is a fruit of our love, and a means to maintain and continue love among us. If we would maintain love, we must wisely and carefully entertain such helps as may further us in the performance of that duty, whereof this that now we speak of is one, so that we are to express our inward love by outward tokens, to the end that it may be seen and appear unto others.
II. Our salutations are remembrances of our care and good affections toward those whom we greet well. It is a sign that we are not forgetful of them, but do greatly regard and respect them.
III. To desire the good of others from the heart is both a fruit of the Spirit and a good sign and testimony to our own selves that we are chosen of God to eternal life.
1. We learn that courtesy with civil, gentle, friendly, and soft speeches are to be entertained of the servants of God. A fire is soonest quenched by water, and anger is soonest appeased by gentleness. Let us plant this in the garden of our hearts, and learn to give good speeches one to another, and show a friendly countenance, even to them that wrong us and abuse us, without any purpose or desire to revenge. This is a virtue hard to be found in these days among tile sons of men, they cannot speak well one of another. This gentleness that teacheth us to deal courteously toward each other is thinly sown in the furrows of our hearts. Wherefore, we must know that humanity and courteous dealing are not, as some imagine, excluded from Christians, as if nothing should be in them but rigour and austerity. Indeed they are to deal roughly and rigorously with wilful and wicked men that are offensive and unruly, but we must be gentle, meek, and lowly toward such as are willing to be instructed. Let us therefore accustom our tongues to civility, to blessing, and wishing all good one to another. This becometh our profession, and witnesseth to all the world that we are of pure conversation.
2. This doctrine serveth for reproof of divers and sundry abuses that are too rife and common among us. It seemeth a light and ridiculous thing to many to salute and to be saluted, but it is of great force, and availeth much to the obtaining and getting of good will. It is a point of courtesy and humanity to salute others and to pray for them. Let no man say these are very small matters to be spoken of and stood upon. We must acknowledge that our obedience is to be showed even in the least, and not in the greatest matters only. And a true Christian is to be seen and known when he will yield in the practise of lesser points and such as are not of greatest importance.
3. Seeing we are taught to use all gentle and courteous communication, and all loving salutations and well-wishing one toward another, this teacheth us that we must all diligently study and practise the government of the tongue, to order it aright and in due manner. This is a worthy study, it is a hard study, it is a profitable study (Psa 34:12-13; Psa 39:1). To this purpose the apostle teacheth us to be slow to speak and swift to hear. This virtue appeared notably in Elihu (Job 32:1-22), who waited till Job had spoken, for they were more ancient in years than he. In our speaking we must be careful that our words be gracious, and seasoned with wisdom, truth, reverence, modesty, meekness, and sobriety, as it were with salt, which are contrary to the foolish, rotten, and graceless talk that aboundeth in our days, wherein men are grown to be very beasts (Rom 3:13-14). (W. Attersoll.)
Courtesy
Courtesy is not confined to rank, or wealth, or station. Natures noblemen, without lineage, or heraldry, or fame, may be found sitting in the cottage, working in the fields, toiling with their hands. Though unlettered and untrained, their instincts are the instincts of gentlemen. They speak restrainedly, they would not wrong another for any gain; they would put themselves to any trouble for anothers sake. Courtesy is not mere manners; neither does it spring from mere amiable meekness. True courtesy is wedded to true pride and a fearless self-respect. The strong man is courteous because he is strong. The vacillating man is uncivil because he is weak. True courtesy shines most brightly in the sphere of home. The stripling, who is all grace to outside young ladies, and neglects his mother; the girl who is radiant as a butterfly at a ball, and surly as a wasp at home; the apprentice who addresses his employer as Sir, and talks of his father as the old boy, may possess the polish, but have not the principle, of courtesy. Courtesy shows itself not only upon great occasions, but also in little things. In a drawing room it will listen to playing or singing which may not be very brilliant, for the performers sake. True courtesy is kind to inferiors and servants. It knocks at the cottage door just as it rings at the mansions hall. It is chivalrous to woman, not because she is rich, or young, or handsome, or gifted, but because she is woman. It is kind to old age: the grey head is venerable in the eyes of courtesy. The same fine feeling which is called courtesy in secular conduct leads to reverence in sacred things. Irreverence is a coarse form of rudeness. Courtesy makes us bow to our fellows: reverence makes us kneel before God. What would be bad conduct in a drawing room is worse than bad conduct in church. Courtesy of heart overflows in courtesy of action. By imitating the gentleness of Christ, Christians become Christs gentlemen. (J. W. Diggle.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 23. Epaphras, my fellow prisoner] Epaphras was a Colossian, as we learn from Col 4:12: Epaphras, who is one of you. But there is no account there of his being in prison, though the not mentioning of it does not necessarily imply that he was not. Some time or other he had suffered imprisonment for the truth of the Gospel; and on that account St. Paul might, in a general way, call him his fellow prisoner.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
We read of this Epaphras, Col 1:7, where he is called Pauls fellow servant, and a faithful minister of Christ: he was with Paul at Rome, Col 4:12, but there is no mention of him as a prisoner; but now he was a fellow prisoner with Paul, either in the same place, or upon the same account.
Fuente: English Annotations on the Holy Bible by Matthew Poole
Thesame persons send salutations in the accompanying Epistle, exceptthat Jesus Justus is not mentioned here.
Epaphras,my fellow prisoner He had been sent by the Colossian Church to inquire after, andminister to, Paul, and possibly was cast into prisonby the Roman authorities on suspicion. However, he is not mentionedas a prisonerin Col4:12,so that fellow prisoner here may mean merely one who was afaithful companion to Paul in his imprisonment, and by his societyput himself in the position of a prisoner. So also Aristarchus, myfellow prisoner, Col4:10,may mean. Benson conjectures the meaning to be that on some formeroccasion these two were Pauls fellow prisoners, notat the time.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
There salute thee Epaphras,…. Who was a Colossian, and minister of the church at Colosse, and so might be well known to Philemon, who seems to have been of the same place and church; see Col 1:7 his name is omitted in the Ethiopic version:
my fellow prisoner in Christ Jesus; this good man, and minister of Christ, might have been sent by the Colossians, as Epaphroditus was by the Philippians, to the apostle at Rome, to pay him a visit, and comfort and assist him under his afflictions; and staying and preaching the Gospel there, was committed to prison, or was laid in bonds, as the apostle was, and upon the same account; namely, for the sake of Christ, and his Gospel. For by this time Nero began to persecute the Christians, which he did in the better and more moderate part of his reign; for among several things for which he is commended by the historian b, this is one;
“”Afficti suppliciis Christiani, genus hominum superstitionis novae ac maleficae”; the Christians were punished, a sort of men of a new and bad religion:”
and Epaphras being at Rome, when this persecution broke out, was taken up and put in prison, as were also Aristarchus, Col 4:10 and Timothy, Heb 13:23.
b Suetonius in Vita Neronis, c. 16.
Fuente: John Gill’s Exposition of the Entire Bible
Epaphras (). The Colossian preacher who apparently started the work in Colossae, Hierapolis, and Laodicea, and who had come to Rome to enlist Paul’s help in the fight against incipient Gnosticism in the Lycus Valley.
My fellow-prisoner ( ). See on Ro 16:7 for this word, also in Col 4:10. Used metaphorically like the verb in 2Co 10:5, though some hold that Epaphras became a prisoner with Paul in Rome.
Fuente: Robertson’s Word Pictures in the New Testament
Epaphras my fellow prisoner [ ] . Epaphras is mentioned Col 1:7; Col 4:12. Some identify him with Epaphroditus, but without sufficient reason. Epaphroditus appears to have been a native of Philippi (Phi 2:25), and Epaphras of Colossae (Col 4:12). Epaphroditus is always used of the Philippian, and Epaphras of the Colossian. The names, however, are the same, Epaphras being a contraction.
It is disputed whether fellow – prisoner is to be taken in a literal or in a spiritual sense. For the latter see Rom 7:23; 2Co 10:5; Eph 4:8. Compare fellow – soldier, ver. 2, and Phi 2:25. In Rom 16:7, the word used here is applied to Andronicus and Junia. Paul was not strictly an aijcmalwtov prisoner of war (see on Luk 4:18). The probabilities seem to favor the spiritual sense. Lightfoot suggests that Epaphras’ relations with Paul at Rome may have excited suspicion and led to his temporally confinement; or that he may voluntarily have shared Paul ‘s imprisonment.
Fuente: Vincent’s Word Studies in the New Testament
1) “There salute thee Epaphras” (aspazetai se Epaphras) Epaphras greets thee, or sends greetings.” He was a friend, perhaps former member of the Corinth church, working with Paul in the mission ministry, Col 1:7; Col 4:12.
2) “My fellow prisoner in Christ Jesus” (ho sunaichamalotos mou en Christo lesou) “the fellow captive of us in the Lord.” This Epaphras* was a fervent laborer and prisoner with Paul, said to be “one of you,” in Paul’s letter to the church of Colosee, Col 4:12.
Fuente: Garner-Howes Baptist Commentary
IV. Salutations and benediction; Phm. 1:23-25.
23. Epaphras, my fellow-prisoner in Christ Jesus, saluteth thee; 24. and so do Mark, Aristarchus, Demas, Luke, my fellow-workers.
a.
As he does in several epistles Paul closes by naming several brethren with him who also send greetings.
b.
All of the men named here in the epistle to Philemon are called Pauls fellow-workers.
c.
All of them are also named in Colossians chapter four. This is a strong confirmation that the epistles to Colossians and to Philemon were dispatched simultaneously. Names here given include:
(1)
Epaphras, their former minister, who was at that time with Paul, and who had reported to Paul concerning their love. Col. 1:7-8; Col. 4:12. Epaphras is called Pauls fellow-prisoner, This word is also found in Rom. 16:7 and Col. 4:10. It is not the same word as desmios that is used in Phm. 1:1. Its root meaning is one taken away captive by the spear. We do not know the cause of Epaphras imprisonment, nor its severity,
(2)
Mark; See notes on Col. 4:10.
(3)
Aristarchus; See notes on Col. 4:10.
(4)
Demas; See notes on Col. 4:14 and 2Ti. 4:10.
(5)
Luke; See notes on Col. 4:14.
25. The grace of our Lord Jesus Christ be with your spirit. Amen.
a.
This closing wish for grace is found in every epistle of Paul.
b.
This benediction is nearly word for word like Gal. 6:18, and is identical with Php. 4:23.
c.
Grace comes from the Lord Jesus Christ. Grace is a comprehensive term for His favor and all the good effects that His favor brings to us.
d.
It is noteworthy that the grace is to be with your (plural) spirit. The invisible needs of our invisible spirits are just as real as the more obvious visible needs of our visible bodies. Furthermore if the needs of our spirits are not supplied, we shall soon be suffering in both body and spirit. See Eph. 4:12.
The question comes inevitably to our minds: Did Philemon obey Pauls request. We think the answer is YES.
There is no written postscript or definite historical information to settle the question. Traditions that Onesimus ultimately became a bishop are just traditions. But to us it is more than unthinkable that Philemon did not fulfill Pauls confidence and hopes to the utmost. Surely the letter would never have been preserved if it had not accomplished its goal.
Fuente: College Press Bible Study Textbook Series
23. Epaphras Abbreviated form of Epaphroditus, as Luke of Lucanus. See our life of Luke, vol. ii, p. 11. Perhaps the same person as mentioned Php 2:25; Php 4:18. The fact of both being with Paul at Rome during his imprisonment indicates this; nor does it at all contradict this sameness, as Dr. Hackett seems to think, that he was part of the time, as it here appears, in prison there. It is also not here said that he belongs in Colosse, and so does not contradict the statement that he really belonged to Philippi. We are not to suppose two persons where one is amply sufficient to fulfil all the conditions of the two.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Epaphras, my fellow-prisoner in Christ Jesus, salutes you, and so do Mark, Aristarchus, Demas, Luke, my fellow-workers.’
He finally closes by sending greetings from those who are with him. Epaphras, who is mentioned first, is his fellow-prisoner (a further reminder that he is a prisoner of Christ Jesus), seemingly sharing his confinement. Epaphras also came from Colossae and was therefore especially dear to Philemon and the church in his house. He also sends greetings from Mark (the author of the Gospel), Aristarchus, Demas (who would later desert him out of fear for his own life), and Luke, all ‘fellow-workers’.
Fuente: Commentary Series on the Bible by Peter Pett
Phm 1:23 f. Salutations from the same persons, Col 4:10-14 .
] See on Col 4:10 . Here it further has expressly the specifically Christian character. [82] Comp. , Eph 4:1 .
The Jesus Justus mentioned at Col 4:11 does not here join in the greeting. The reason for this cannot be ascertained. It is possible that this man was absent just at the moment of Paul’s writing the brief letter to Philemon. According to Wieseler, p. 417, he was not among those in the abode of the apostle under surveillance (in Rome).
[82] Yet might also be conceived as connected with (Bleek). Comp. Phi 4:21 ; Rom 16:22 ; 1Co 16:19 . There is, however, no reason for separating it from the nearest word, with which even Chrysostom in his day expressly connected it.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
23 There salute thee Epaphras, my fellowprisoner in Christ Jesus;
Ver. 23. Epaphras my fellowprisoner ] Clapped up, belike, for visiting and countenancing St Paul, to whom he was sent by the Colossians with relief, while he was prisoner at Rome. The ecclesiastical history telleth us of one Phileas a martyr, who going to execution, seemed as one deaf at the persuasions and blind at the tears of his friends, moving him to spare himself. And when one Philoramus defending him said, Quomode potest terrenis lachrymis flecti, cuius oculi caelestem gloriam contuentur? How can he be moved with earthly tears, who hath his eyes full fed with heavenly glory? he also was taken in, and both presently beheaded.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
23 25 .] CONCLUSION: See on Col 4:10 ; Col 4:12 ; Col 4:14 , where the same persons send greeting. ( Col 4:11 ) does not appear here.
Fuente: Henry Alford’s Greek Testament
Phm 1:23 . : lit. “a prisoner of war,” used metaphorically like , see note on Phm 1:2 ; cf. Rom 16:7 , where the word is used in reference to Andronicus and Junius.
Fuente: The Expositors Greek Testament by Robertson
NASB (UPDATED) TEXT: Phm 1:23-24
23 Epaphras, my fellow prisoner in Christ Jesus, greets you, 24 as do Mark, Aristarchus, Demas, Luke, my fellow workers.
Phm 1:23-25 This is very similar to the close of Colossians. These books (Philemon and Colossians) issue from the same historical setting.
Phm 1:23 “Epaphras” He was the founder of three of the churches (Colossae, Hierapolis, and Laodicea) in the Lycus River Valley (cf. Col 4:12-13; Phm 1:23). He was probably converted during Paul’s revival at Ephesus (cf. Act 19:10). His name was a shortened form of Epaphroditus, which was etymologically related to the goddess Aphrodite. Another man by this same name was mentioned in Php 2:25; Php 4:18. However, he was from a different geographical area.
Phm 1:24 “Mark” He was also known as John Mark. His home may have been the site of the Lord’s Supper and Upper Room appearances (cf. Act 12:12). He was Barnabas’ cousin. He was the writer of the Gospel of Mark and a scribe for Peter (cf. 1Pe 5:13). He was the cause of a great fight between Barnabas and Paul (cf. Act 12:25; Act 13:5; Act 15:36-39). Later, however, Paul forgave and affirmed him (cf. 2Ti 4:11).
“Demas” Demas was one of Paul’s confidants and co-workers. He was mentioned along with Epaphras, Luke, Aristarchus, and Mark in Col 4:10-12. 2Ti 4:9 lists two of these same co-workers, Luke and Mark. Scripture states that “Demas, having loved this present world, has deserted me.” Paul had many helpers. Some, such as Luke, were always faithful. Others, such as John Mark, were once unfaithful but returned to ministry. Demas apparently left Paul’s service for some unnamed temptation or opportunity. There is no implication that he left Christ.
“Luke” He was Paul’s faithful traveling friend, co-worker, and physician (cf. Col 4:14; 2Ti 4:11). He was with Paul during many of his preaching stops in Acts. This is confirmed by the “we” statements in Acts (cf. Act 16:11; Act 16:16; Act 20:6-7; Act 20:13; Act 21:1; Act 21:5; Act 21:7; Act 21:10; Act 21:12; Act 21:15; Act 21:17; Act 21:25; Act 27:1; Act 27:18; Act 27:26-27). Luke may have been the “man of Macedonia” in Act 16:9.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
salute = greet. Greek. aspocamai. Compare Col 4:12.
Epaphras. See Col 1:7.
fellowprisoner. Greek. sunaichmalitos. See Rom 16:7.
Christ Jesus. App-98.
Fuente: Companion Bible Notes, Appendices and Graphics
23-25.] CONCLUSION: See on Col 4:10; Col 4:12; Col 4:14, where the same persons send greeting. (Col 4:11) does not appear here.
Fuente: The Greek Testament
Phm 1:23. , my fellow-prisoner) On this very account Epaphras is placed before the others.
Fuente: Gnomon of the New Testament
Philemon 1:23
Epaphras, my fellow prisoner in Christ Jesus, saluteth thee;-He calls Epaphras my fellow-servant in Col 1:7; Col 4:12. Here he calls him my fellow-prisoner in Christ Jesus. He lived at Colosse. He seems to have been a messenger going between Paul and the churches, and may have been imprisoned at this time, or he may have suffered imprisonment at some former period, and Paul called him his fellow prisoner on that account.
Fuente: Old and New Testaments Restoration Commentary
Epaphras: Col 1:7, Col 4:12
my fellowprisoner: Rom 16:7, Col 4:10
Reciprocal: 1Co 16:20 – the brethren 2Co 13:13 – General Phi 4:21 – The
Fuente: The Treasury of Scripture Knowledge
Phm 1:23-24. The names mentioned are of some brethren who were with Paul. They were either in chains also, or were otherwise engaged in defence of the Gospel. As Paul was writing this letter, these brethren joined in friendly greeting to Philemon.
Fuente: Combined Bible Commentary
Phm 1:23. Epaphras, my fellow-prisoner in Christ Jesus, saluteth thee. Epaphras belonged to Coloss (Col 4:12), and had brought word to St. Paul of the condition of the Christians there. From the terms in which St. Paul speaks of him elsewhere (Col 1:7), he appears to have been closely connected with the congregation at Coloss. Why the apostle calls him fellow-prisoner is not clear. In writing to the Colossians (Col 4:10) he uses the same expression concerning Aristarchus. But the term is different from that employed when he calk himself a prisoner. It does not necessarily imply bound as St. Paul was. Therefore it seems probable that the word is used of these friends because they voluntarily shared the imprisonment of the apostle, and so in fact were captives as much as he. It is not unlike St. Paul thus to magnify the service rendered to him. Or it may even be that, for zeal in his cause, they had been subjected to some sort of restraint. This, however, is not so probable as the former reason, because it is unlikely that those who were imprisoned for his sake would be put in the same ward, which is evidently implied in the text
Fuente: A Popular Commentary on the New Testament
Our apostle being now come to the conclusion of his epistle, he shuts it up with salutations and prayers: first he salutes Philemon from Epaphras, Marcus, Aristarchus, Demas, and Luke, some his fellow-prisoners, all his fellow labourers.
Here note, How graciously God provides for the comfort of his children in a prison; he sweetened St. Paul’s affliction with the saint’s communion: it was no joy to St. Paul that Epaphras was in prison, he had rather he had been preaching at Colosse; but seeing he was a prisoner, the apostle, no doubt, was very thankful that he was in the same prison with him, where they had opportunity (it is hoped) to pray together, to discourse, encourage, and comfort one another.
And note the cause of Epaphras’s imprisonment, in Christ Jesus, that is for the sake of Christ Jesus. No doubt there were others in prison besides Epaphras, but none were St. Paul’s fellow-prisoners but he, because though sufferers in the same prison, yet not for the same cause; Epaphras my fellow-prisoner saluteth thee.
Observe, 2. Our apostle’s concluding prayer, The grace of our Lord Jesus Christ be with your spirit.
Here note, 1. The person prayed to, the Lord Jesus Christ our Saviour, our anointed king; from Christ we are called Christians, because every one of us, in our measures, are partakers of a divine unction with and from him, Ye have an unction from the Holy One. 1Jn 2:20 This oil ran down from the head of our great High-priest, to the very skirts of his garment.
Note, 2. The blessing prayed for, The grace of our Lord Jesus Christ be with thy spirit; that is, “May the special favour of God, both in its effects and influences, in its graces and comforts, reside in thy soul and spirit; may the blessed spirit of our Lord Jesus Christ be with you, not thy but your spirit: all the saints of God in general, yea, the whole race of mankind universally, must be remembered by us in our prayers.
Amen, is a word that denotes our earnestness of desire to be heard, and our comfortable expectation of being answered: it teaches us, that whatever we pray for should be rightly understood, firmly expected, and earnestly desired. They sin in prayer, who either do not understand what they pray for, or do not earnestly desire what they pray for, or do not believe God’s readiness to grant what they pray for; therefore in testimony of our desire and assurance to be heard in prayer, we say Amen.
LAUS DEO.
Fuente: Expository Notes with Practical Observations on the New Testament
Closing Remarks In the Colossian letter ( Col 1:7 ; Col 4:12 ), Epaphras is portrayed as one of the Colossians and a minister among them. He, like Paul, was imprisoned. He joined Paul in sending greetings to this good family and the church meeting in their house. John Mark and Aristarchus were two Jewish Christians Paul mentioned in Col 4:10-11 . Demas and Luke were Greek traveling companions mentioned just a few verses later in the same letter. They all desired to send their greetings as well. Paul also sent his greetings in the form of an expressed personal desire. He wanted all those who had been mentioned in the salutation to receive God’s unmerited favor and Christ’s abiding presence ( Phm 1:23-25 ).
Fuente: Gary Hampton Commentary on Selected Books
Phm 1:23-25. There salute thee Epaphras, &c. Respecting these persons, see on Col 4:10; Col 4:12; Col 4:14. In that chapter, Phm 1:10, Aristarchus is called the apostles fellow-prisoner; but as that particular is not mentioned here, it is not improbable that he had obtained his liberty about the time when this letter was written. Demas afterward forsook the apostle, namely, during his second imprisonment, from love to this present world, 2Ti 4:10. The grace of our Lord Jesus Christ That is, his unmerited favour, and the influences of his Spirit; be with your spirit Imparting that wisdom and power, that peace and comfort, which nothing but the communications of his grace can give. As the word , your, is plural, it signifies that the apostles wish did not respect Philemon alone, but all the persons mentioned in the inscription of this letter.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
23 There salute thee Epaphras, my fellowprisoner in Christ Jesus;
24 Marcus, Aristarchus, Demas, Lucas, my fellowlabourers.
25 The grace of our Lord Jesus Christ [be] with your spirit. Amen. [Written from Rome to Philemon, by Onesimus a servant].
We see here as we did in our study of Titus, if you have gone through the Pastoral Epistles that Paul knows a lot of people in the churches, and he recognizes them as fellowlabourers, people that are assisting him in his work for God.
It is good for the minister of God to have many co-workers – men and women that are able to give of their time to assist in the work of the Lord in the local church. This is the way the Lord seems to want it. If He didn’t want all involved, He wouldn’t have had the Spirit gift EVERYONE with a spiritual gift for use in the local church.
We also see that he appreciates these people enough to send his greetings to them.
Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson
Epaphras was the evangelist of the Lycus Valley and a leading man in the church at Colossae, probably the leading pastor (Col 1:7; cf. Php 2:25). He was probably not in prison with Paul (Col 1:8; cf. Col 4:10). "Fellow-prisoner" is more likely a figurative expression referring to the Christian’s spiritual warfare. Paul mentioned his other four companions in Col 4:10; Col 4:14.