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Commentary Index | Return to PrayerRequest.com | DownloadCambridge Greek Testament for Schools and Colleges - Colossians 1:7 - 1:7
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This Chapter Verse Commentaries:
7. ἐμάθετε. To be given its full force, implying some continuance of instruction. Compare 2Ti 3:14; Php 4:9; Mat 11:29. Compare also infra, Col 2:7.
ἀπὸ Ἐπαφρᾶ, Col 4:12, Phm 1:23†. Doubtless a short form of the word Ἐπαφρόδιτος (“lovely,” Lat. Venustus); cf. Παρμενᾶς for Παρμενίδης, Ἀρτεμᾶς for Ἀρτεμίδωρος, Ἀλεξᾶς for Ἀλέξανδρος (see Winer, § xvi end).
Yet both forms of the name are said to be so common that strong evidence would be required for us to identify this Epaphras with the Epaphroditus of Php 2:25; Php 4:18†. And, as far as it goes, the evidence is the other way. For Epaphroditus is connected only with Philippi, to which he is sent by St Paul, and from which he brings back presents; Epaphras, on the other hand, is connected only with Colossae, of which he is either a native (as seems most probable) or an inhabitant of long standing (Col 4:12), and which he had evangelised (here), and the believers of which he greets both generally (Col 4:12) and in the person of one of their leaders (Phm 1:23). Both indeed were at Rome, but, so far as reference is made to them, at periods many months, or perhaps even one or two years, apart (see Introd., p. xlviii).
τοῦ ἀγαπητοῦ. Col 4:7; Col 4:9; Col 4:14; Phm 1:1; Phm 1:16; 3Jn 1:1. Hort, on 1Pe 2:11, says, “Not St Paul only, but all the other writers of Epistles in the N.T., make use of it. It refers back to our Lord’s test of discipleship to Himself, the mutual love of those who believe in Him (Joh 13:34 f., Joh 15:12; Joh 15:17); and is thus combined emphatically with πιστοί, faithful, in 1Ti 6:2 (q.v.): cf. Col 4:9.”
Certainly in our passage at least it serves to emphasize the satisfactory character of him who first preached the Gospel to the Colossians, and thus strengthens St Paul’s argument.
τοῦ ἀγαπητοῦ. Elsewhere in St Paul only Col 4:7 (Tychicus). Compare συνεργός, Col 4:11, Phm 1:24 and συναιχμάλωτος, Col 4:10.
If, as it seems, δοῦλος, like ‘ebed in the O.T., regards the servant not merely as a member of the household bat as one entrusted with work, σύνδουλος here probably refers to Epaphras not merely as a fellow-Christian, but as one engaged in work. He shared with St Paul the privilege of carrying out the duty assigned him by their common Master.
ἡμῶν. Probably including Timothy, avoiding egotism, Col 1:1, note.
ὅς ἐστιν πιστὸς ὑπὲρ ἡμῶν διάκονος τοῦ χριστοῦ, “who is a faithful minister of Christ on our behalf,” R.V. On the reading see the notes on Textual Criticism. The position of ὑπὲρ ἡμῶν is curious, and apparently lays stress on his faithfulness (not his ministry) on behalf of us. Probably the ministry is regarded as exercised towards St Paul. Christian work done among the Gentiles in its measure freed him from his debt to them (Rom 1:14).
διάκονος. Doubtless in its wide and non-official sense. So also Col 1:23; Col 1:25, and Col 4:7 where see note. Its essential thought is “activity and subordination.” “Epaphras, whatever his church-office, was the loving worker under Christ for Paul and Colossae” (Moule).
τοῦ χριστοῦ. The article (contrast 2Co 11:23, διάκονοι Χριστοῦ εἰσίν;) suggests the office and position of our Lord in His relation to the dispensation to Jew and Gentile rather than His personality.
Therefore also χριστοῦ is printed without a capital letter, i.e. it is, in the opinion of W.H. (ii. § 415), here not so much a proper name as an appellative, “the Messiah.” Compare also Hort, The Christian Ecclesia, p. 111 sq.
τοῦ Ἰησοῦ would not have been so apposite to St Paul’s argument (contrast Eph 4:21); St Paul, half unconsciously no doubt, uses the term that will best meet the claims of the false teachers.