and Jesus who is called Justus. These are my only fellow workers for God’s Kingdom who are of the circumcision, men who have been a comfort to me.
Parallel Translations
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and Jesus who is called Justus. These are my only fellow workers for God’s Kingdom who are of the circumcision, men who have been a comfort to me.
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and Iesus which is called Iustus which are of the circumcision. These only are my workefelowes vnto the kyngdome of God which were vnto my consolacion.
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And Iesus which is called Iustus, which are of the circumcision. These onely are my worke fellowes vnto the kingdome of God, which haue bene vnto my consolation.
Cross-references (15)
Passages linked to Colossians 4:11 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Acts 11:2 When Peter had come up to Jerusalem, those who were of the circumcision contended with him,
- Acts 10:45 They of the circumcision who believed were amazed, as many as came with Peter, because the gift of the Holy Spirit was also poured out on the Gentiles.
- Romans 4:12 He is the father of circumcision to those who not only are of the circumcision, but who also walk in the steps of that faith of our father Abraham, which he had in uncircumcision.
- 2 Corinthians 6:1 Working together, we entreat also that you do not receive the grace of God in vain,
- 2 Corinthians 7:6-7 Nevertheless, he who comforts the lowly, God, comforted us by the coming of Titus, and not by his coming only, but also by the comfort with which he was comforted in you while he told us of your longing, your mourning, and your zeal for me, so that I rejoiced still more.
- Colossians 4:7 All my affairs will be made known to you by Tychicus, the beloved brother, faithful servant, and fellow bondservant in the Lord.
- 1 Thessalonians 3:2 and sent Timothy, our brother and God’s servant in the Good News of Christ, to establish you, and to comfort you concerning your faith,
- Titus 1:10 For there are also many unruly men, vain talkers and deceivers, especially those of the circumcision,
- Philemon 1:1 Paul, a prisoner of Christ Jesus, and Timothy our brother, to Philemon, our beloved fellow worker,
- Philemon 1:24 as do Mark, Aristarchus, Demas, and Luke, my fellow workers.
- 1 Corinthians 3:5-9 Who then is Apollos, and who is Paul, but servants through whom you believed, and each as the Lord gave to him? I planted. Apollos watered. But God gave the increase. So then neither he who plants is anything, nor he who waters, but God who gives the increase. Now he who plants and he who waters are the same, but each will receive his own reward according to his own labor. For we are God’s fellow workers. You are God’s farming, God’s building.
- Galatians 2:7-8 but to the contrary, when they saw that I had been entrusted with the Good News for the uncircumcised, even as Peter with the Good News for the circumcised— for he who worked through Peter in the apostleship with the circumcised also worked through me with the Gentiles—
- Ephesians 2:11 Therefore remember that once you, the Gentiles in the flesh, who are called “uncircumcision” by that which is called “circumcision” (in the flesh, made by hands),
- Philippians 4:3 Yes, I beg you also, true partner, help these women, for they labored with me in the Good News with Clement also, and the rest of my fellow workers, whose names are in the book of life.
- 1 Thessalonians 3:7 for this cause, brothers, we were comforted over you in all our distress and affliction through your faith.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (15 sources)
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John Calvin 1540 · Public Domain 11. These only are fellow-workers, — that is, of…
11. These only are fellow-workers, — that is, of the circumcision; for he afterwards names others, but they were of the uncircumcision. He means, therefore, that there were few Jews at Rome who shewed themselves to be helpers to the gospel, nay more, that the whole nation was opposed to Christ. At the same time, by workers he means those only who were endowed with gifts that were necessary for promoting the gospel. But where was Peter at that time? Unquestionably, he has either been shamefully passed over here, and not without injustice, or else those speak falsely who maintain that he was then at Rome. Farther, he calls the gospel the kingdom of God, for it is the scepter by which God reigns over us, and by means of it we are singled out to life eternal. But of this form of expression we shall treat more fully elsewhere.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain Why then, Peter was not at that time at…
Why then, Peter was not at that time at Rome.
In the Gospel.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain 11 And Jesus, which is called Justus, who are…
11 And Jesus, which is called Justus, who are of the circumcision. These only are my fellowworkers unto the kingdom of God, which have been a comfort unto me.
Ver. 11. These only are my fellowworkers] St Paul complains of fickle and false friends, that forsook him in his distress, as Demas, 2Ti 4:10; 2Ti 4:16, that like Job’s friends proved miserable comforters, and as the brooks of Tema, which in a moisture swell, in a drought fail; or as the river Novanus in Lombardy, that at every midsummer solstice swelleth and runneth over the banks, but in mid-winter is clean dry. Howbeit Marcus, Aristarchus, Onesimus, Onesiphorus, and some few others, stuck to him. A great mercy: Optimum solatium, sodalitium, the greatest comfort and fraternity.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain And Jesus, which is called Justus, who are of…
And Jesus, which is called Justus, who are of the circumcision; a third person of those who had been Jews mentioned in this salutation, is Jesus, surnamed Justus, (probably from his just conversation), whether the same with him mentioned in Luke’s history of the Acts, Act 28:7, is not evident. The Greeks use Jesus for the Hebrew Joshua, Heb 4:8, it being common with them to more than one. However, the Christians, since the resurrection of Christ, out of reverence to their Lord and Master, (who is God as well as man), have forborne to call their children by the name of Jesus.
These only are my fellow workers unto the kingdom of God; these three alone, i.e. of the Jews, (as for Timothy, his father was a Greek or Gentile, Act 16:1,3, and others were Gentiles, Act 28:28), were assistant to hint at Rome (where it seems Peter was not) in expounding and preaching the gospel, enlarging the kingdom of grace in converting of souls, Mat 4:23; Mar 4:11.
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Which have been a comfort unto me; the carrying on of which work did administer matter of great consolation to him in his bonds.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain And Jesus, which is called Justus,.... The former of…
And Jesus, which is called Justus,.... The former of these names is the same with Joshua, and was very frequent with the Jews, and the later a surname that was sometimes given to men remarkable for holiness and righteousness: so Joseph, called Barsabas, is surnamed Justus, Act 1:23 and James, the brother of our Lord, was called by the Jews James the Just (m): whether this man was not the same with Justus of Corinth, whose house joined to the synagogue, and into which Paul entered, Act 18:7 is not certain, but is likely: who are of the circumcision; were Jews, were circumcised persons, though not now sticklers for circumcision, and the rest of the ceremonies, as appears by what follows: this is to be understood of all the above persons, that sent their salutations to this church; though some confine it to Marcus, Barnabas's sister's son, and to Jesus, called Justus:
these only are my fellow workers unto the kingdom of God; who assisted him in preaching the Gospel of the kingdom of God, and in promoting the honour and interest of Christ. These were the only persons of the Jewish nation that were then at Rome under that character; from whence it appears that Peter was not there at that time: the apostle adds,
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which have been a comfort unto me; under his afflictions and sufferings, by visiting him, conferring with him, praying for him, communicating to him, and labouring in the Gospel in his room and stead.
(m) Euseb. Eccl. Hist. l. 2. c. 1.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain These - Three, Aristarchus, Marcus, and Justus. Of all…
These - Three, Aristarchus, Marcus, and Justus. Of all the circumcision - That is, of all my Jewish fellowlabourers. Are the only fellowworkers unto the kingdom of God - That is, in preaching the gospel. Who have been a comfort to me - What, then, can we expect? that all our fellowworkers should be a comfort to us?
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 11. Jesus, which is called Justus] Jesus, Joshua,…
Verse 11. Jesus, which is called Justus] Jesus, Joshua, or Jehoshua, was his name among his countrymen the Jews; Justus was the name which he bore among the Greeks and Romans.
These only] That is, only Aristarchuss Marcus, and Jesus Justus, who were formerly Jews or proselytes; for οι οντες εκ περιτομης, they were of the circumcision, and assisted the apostle in preaching the Gospel. There were others who did preach Christianity, but they did it from envy and strife, in order to add affliction to the apostle's bonds. It is evident, therefore, that St. Peter was not now at Rome, else he certainly would have been mentioned in this list; for we cannot suppose that he was in the list of those who preached Christ in an exceptionable way, and from impure and unholy motives: indeed, there is no evidence that St. Peter ever saw Rome. And as it cannot be proved that he ever was bishop or pope of that city, the keystone of the triumphal arch of the pope of Rome is pulled out; this building, therefore, of his supremacy, cannot stand.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Albert Barnes 1834 · Public Domain And Jesus, who is called Justus - The name…
And Jesus, who is called Justus - The name Jesus was probably that which he bore among the Jews. Justus is a Roman name, and was probably that by which he was known among the Romans. It was not uncommon thus to assume another name when one went among a foreign people; compare the notes at Act 13:9.
Who are of the circumcision - Jews, or Jewish Christians. Nothing more is known of Justus.
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These only are my fellow-workers unto the kingdom of God - The word “only” here, probably refers to the fact that they only of all the Jews who were at Rome assisted Paul in his work. Epaphras and Luke were also with him at Rome, and doubtless aided him.
Which have been a comfort unto me - The more so because they were Jews. The other Jews in Rome stood aloof, and doubtless endeavored to augment the trials of the apostle; compare Act 28:23-29.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain Justus--that is, righteous; a common name among the Jews;…
Justus--that is, righteous; a common name among the Jews; Hebrew, "tzadik" (Act 1:23).
of the circumcision--This implies that Epaphras, Luke, and Demas (Col 4:12, Col 4:14) were not of the circumcision. This agrees with Luke's Gentile name (the same as Lucanus), and the Gentile aspect of his Gospel.
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These only, &c.--namely, of the Jews. For the Jewish teachers were generally opposed to the apostle of the Gentiles (Phi 1:15). Epaphras, &c., were also fellow laborers, but Gentiles.
unto--that is, in promoting the Gospel kingdom.
which have been--Greek, "which have been made," or "have become," that is, inasmuch as they have become a comfort to me. The Greek implies comfort in forensic dangers; a different Greek word expresses comfort in domestic affliction [BENGEL].
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 11. Jesus—The Greek form of the Hebrew Joshua. Note,…
11. Jesus—The Greek form of the Hebrew Joshua. Note, Mat_1:21. It was not an uncommon name among the Jews, but Christians at an early day came to disuse it through reverence for it as the name of the Redeemer. The surname Justus, given to the person here mentioned, was also frequent with the Jews. Nothing is known of him except as stated in the text, unless we receive the tradition that he was afterward bishop of Eleutheropolis.
Of the circumcision—Born Jews, or proselytes, but now Christian preachers. There were doubtless other Jewish Christians at Rome, but only the three named, Aristarchus, Mark, and Jesus Justus, assisted the apostle in his work. The rest opposed and thwarted him, becoming a sorrow rather than a comfort to him. The persons named below, who laboured in full sympathy with him, were Gentiles.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 11. And Jesus] The Grecized form of Jehoshua (later,…
11. And Jesus] The Grecized form of Jehoshua (later, Jêshua), “Jehovah’s Help”; a very common Jewish proper name. In the N.T., besides the countless places where it is the name of our Blessed Lord, and this place, it occurs Act_7:45; Heb_4:8; (of Joshua); and (according to well-supported readings) Luk_3:29, where A. V. has “Jose”; and (perhaps) Mat_27:16; “Jesus Barabbas.”
Legend gives Jesus Justus a bishopric, that of Eleutheropolis, in Judea.
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called Justus] A Latin name, like Marcus and Paulus; see note on Col_4:10.
Lightfoot (see his note in full) shews that this name, “Righteous,” was in common use among Jews and proselytes, as “denoting obedience to the law.” We find it Act_1:23; Act_18:7. The third bishop of Jerusalem, according to Eusebius (History, 111. 35) was “a Jew, named Justus”; and the eleventh (ibid. iv. 5) bore the same name. The name occurs, slightly modified (Youstî, Youstâ), in the Rabbinical writings. The feminine, Justa, is the name of the Syrophenician in the Clementine Homilies, a Judaizing book of cent. 3, where she appears as a proselytess.
“Called”:—implies that Jesus Justus was better known by his Latin than by his Hebrew name.
who] Aristarchus, Marcus, Jesus.
are of the circumcision] For the phrase cp. Act_10:45; Act_11:2; Rom_4:12; Gal_2:12; Tit_1:10. It appears to mean converts to Christianity of Jewish birth (or proselytism). In Acts 11, Gal., Tit., cited above, “the men of circumcision,” shew a more or less partizan-like spirit towards the freedom of the Gospel. But this does not prove that the phrase bore necessarily a party colour, only that exclusives, Judaizers, would naturally appear, if anywhere, among the Hebrew Christians.
These only] Probably he means, these only of all “the men of the circumcision” at Rome, while the large majority were acting as in Php_1:15-16. Alford takes the whole passage to be practically one statement, in loose grammatical connexion, as if it ran “Of the men of the circumcision these alone are &c.”—We must not press the word “only” too far; he probably speaks here of leaders, not of the mass.—Cp. Php_2:20; 2Ti_4:16.
my fellowworkers] Cp. for the word in similar connexion, Rom_16:3; Rom_16:9; Rom_16:21; 2Co_8:23; Php_2:25; Php_4:3; 1Th_3:2 (perhaps); Phm_1:24. He loves the thought of partnership in his work for his Lord, see e.g. Php_1:7.—The word “my” is not in the Greek, but it is evidently implied.
unto the kingdom of God] See above Col_1:13, and note; and our notes on Eph_5:5. The phrase here means, in effect, “so as to promote the reign of God, in Christ, over man and in him, here and hereafter.”
which have been] The Greek might almost be paraphrased, “proving,” or “as they have proved.” He means that their cooperation largely consisted in their proving “a comfort,” instead of acting in opposition.—“Have been”:—more exactly, “were,” or “did prove.” But the English perfect well represents the Greek aorist here. See note on Col_4:8.
a comfort] The Greek noun, parêgoria, occurs here only in the Greek Bible; the cognate verb occurs Job_16:2, in the Greek version of Symmachus. The English word, in its common use, exactly renders it. The Latin Versions have solatium; Wyclif, “solace.”—His heart, often wounded by Judaistic opposition, was specially consoled by the loving loyalty of these Jewish Christian friends.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (11) Jesus, which is called Justus.—The surname “Justus” is…
(11) Jesus, which is called Justus.—The surname “Justus” is found in Act_1:23; Act_18:7; we learn from tradition that by it, or by its equivalent, St. James, “the Lord’s brother,” was known. In this case it is curious that one who bore our Lord’s name should also have been known by a surname which was His peculiar title, “the Just One.” (See Act_22:14; and comp. Luk_23:47.) Of this Justus there is no other notice, not even in the Epistle to Philemon, in which all the other names recur.
Who are of the circumcision. These only . . .—The juxtaposition of the two notices seems to indicate—what is in itself likely—that the brethren who held aloof from St. Paul in “strife and envy,” and whose conduct produced that sense of isolation of which he speaks so pathetically in Php_2:20, were “of the circumcision.” Out of them, only Aristarchus, Mark, and Justus were true fellow-workers, and as such “a comfort” to the Apostolic labourer.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain And Jesus, called Justus the only name of this…
And Jesus, called Justus the only name of this list wanting in Philemon. Nor is this person mentioned elsewhere. "Jesus" ("Joshua," Act_7:45; Heb_4:8) was a common Jewish name. "Justus" ("just," "righteous") was frequently adopted by individual Jews, or conferred on them, as a Gentile (Latin) surname; (comp. Act_1:23 Act_18:7) it implied devotion to the Law, and was the equivalent of the Hebrew Zadok (see Lightfoot). Its Greek equivalent, dikaiov, is the standing epithet of James, the brother of the Lord, and the head of the Church at Jerusalem; and is emphatically applied to Christ himself (Act_3:14 Act_7:52 Act_22:14 1Pe_3:18; 1Jn_2:1) Who are of the circumcision, these only (my) fellow workers unto the kingdom of God, (men) who have been a comfort to me (Phm_1:1, Phm_1:24; 1Th_3:2; Rom_16:3, Rom_16:9, Rom_16:21; 2Co_8:23; Php_2:25 4:3) Aristarchus, therefore, was a Jew, as well as Mark and Jesus Justus. "These only," etc., must be read as in close apposition to the previous clause. This statement accords with the apostle"s complaint in Php_1:15-17 2:19-24; but the still stronger language of the latter passages seems to point to a later time when he was yet more solitary, having lost Tychicus and Mark, and perhaps Aristarchus also, and when he had a more definite prospect of release. The title "fellow worker" he frequently confers on his associates (see references) In Phm_1:24 it is applied, to Luke and Demas also. "The kingdom of God" was, in Col_1:13, "the kingdom of his Son;" as in Eph_5:5 it is "the kingdom of Christ and God." On his arrival at Rome, St. Paul is described as "testifying, and preaching the kingdom of (Act_28:23, 31: comp. Act_8:12 Act_14:22 Act_19:8; 1Th_2:12; 2Th_1:5) On the force of oitinev ("men who," "such as"), seeqhsan; (Col_2:23) and for ejgenh ("proved," "became in point of fact"), (comp. Col_3:15. Parhgori) comfort, a word found only here in the Greek Testament, is a medical term (compare "paregoric"), implying "soothing relief."
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain 11. And Jesus, which is called Justus. We only…
11. And Jesus, which is called Justus. We only know of this man that, like Mark, he was a Jewish Christian, of the circumcision, and highly commended by Paul.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 4:11 Jesus (the one we call Justus) is mentioned…
4:11 Jesus (the one we call Justus) is mentioned only here in the New Testament. The surname Justus is included because Jesus (which means the Lord saves) was a common name among Jews in the first century.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.