Epaphras, my fellow prisoner in Christ Jesus, greets you,
Parallel Translations
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Epaphras, my fellow prisoner in Christ Jesus, greets you,
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Ther salute ye Epaphras my felowe presoner in Christ Iesu
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There salute thee Epaphras my felowe prisoner in Christ Iesus,
Cross-references (4)
Passages linked to Philemon 1:23 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Colossians 1:7 even as you learned of Epaphras our beloved fellow servant, who is a faithful servant of Christ on your behalf,
- Romans 16:7 Greet Andronicus and Junia, my relatives and my fellow prisoners, who are notable among the apostles, who were also in Christ before me.
- Colossians 4:12 Epaphras, who is one of you, a servant of Christ, salutes you, always striving for you in his prayers, that you may stand perfect and complete in all the will of God.
- Colossians 4:10 Aristarchus, my fellow prisoner, greets you, and Mark, the cousin of Barnabas (concerning whom you received commandments, “if he comes to you, receive him”),
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (14 sources)
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John Trapp 1656 · Public Domain 23 There salute thee Epaphras, my fellowprisoner in Christ…
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.
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 We read of this Epaphras, Col 1:7, where he…
We read of this Epaphras, Col 1:7, where he is called Paul’s 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.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain Our apostle being now come to the conclusion of…
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.
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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.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain There salute thee Epaphras,.... Who was a Colossian, and…
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,
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""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.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Adam Clarke 1810 · Public Domain Verse 23. Epaphras, my fellow prisoner] Epaphras was a…
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.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Phm 1:23-25. There salute thee Epaphras, &c. — Respecting…
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 apostle’s 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 υμων, your, is plural, it signifies that the apostle’s wish did not respect Philemon alone, but all the persons mentioned in the inscription of this letter.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain There salute thee Epaphras - The same persons who…
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.
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 The same persons send salutations in the accompanying Epistle,…
The same persons send salutations in the accompanying Epistle, except that "Jesus Justus" is not mentioned here.
Epaphras, my fellow prisoner--He had been sent by the Colossian Church to inquire after, and minister to, Paul, and possibly was cast into prison by the Roman authorities on suspicion. However, he is not mentioned as a prisoner in Col 4:12, so that "fellow prisoner" here may mean merely one who was a faithful companion to Paul in his imprisonment, and by his society put himself in the position of a prisoner. So also "Aristarchus, my fellow prisoner," Col 4:10, may mean. Benson conjectures the meaning to be that on some former occasion these two were Paul's "fellow prisoners," not at the time.
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 23. Epaphras—Abbreviated form of Epaphroditus, as Luke of Lucanus.…
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.
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 23–25. Salutations
23–25. Salutations
23. There salute thee] Cp. Col_4:10.
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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.”
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.
The Pulpit Commentary 1880 · Public Domain Vers. 23, 24. Salute. The salutations correspond generally to…
Vers. 23, 24. Salute. The salutations correspond generally to those with which the Epistle to the Colossians closes, but they are fuller, as is natural, in the longer Epistle. The order is in
Colossians:
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Tychicus
Onesimus
Aristarchus
Marcus
Jesus Justus
Epaphras
Lucas
Demas
Philemon:
Epaphras
Marcus
Aristarchus
Demas
Lucas
My fellow-prisoner. The word occurs elsewhere only in Rom_16:7, besides the parallel passage in Col_4:10. As to Epaphras, see above. Marcus, having once forsaken the apostle, (Act_13:13 Act_15:37-39) had now returned, and was with him in Rome. Aristarchus was "a Macedonian of Thessalonica," and had accompanied St. Paul in his memorable voyage to Rome. (Act_27:2) Demas was now the "coworker" of the apostle at Rome, but at a later period he had departed unto Thessalonica, (2Ti_4:10) and we know nothing of his subsequent history. Tradition (Epiph., "Haer.," 41:6) relates that he also apostatized from Christianity; but the apostle"s phrase, though a strong one, does not necessarily mean this. Lucas. (see 2Co_8:18)
Vers. 23-25. Salutations and prayer.
I SALUTATIONS. These are the expressions of Christian sympathy and kindness.
1. They are the salutations of the apostles fellow-prisoner. "There salute thee Epaphras my fellow-prisoner in Christ Jesus.
(1) Epaphras was a Colossian evangelist. (Col_1:7 Col_4:12)
(2) He was imprisoned at Rome in the immediate society of the apostle.
(a) This was an alleviation to both prisoners, on account of their common faith, their common hopes, and their common interests. Epaphras, as probably the younger man, would be very helpful to the apostle.
(b) The cause of the imprisonment in both cases was "in Christ Jesus." They suffered for the preaching of his gospel.
2. They are the salutations of the apostle"s fellow-laborers. "Marcus", (Act_12:12) once temporarily estranged from the apostle, but now at his side; "Aristarchus"; (Act_19:29, 30 Col_4:10) "Demas," whose apostasy was yet future; (2Ti_4:10) "Luke," the beloved physician and evangelist. (Col_4:14) The apostle was happily circumstanced, even as a prisoner, through the constant or occasional society of these men.
II PRAYER. "The grace of our Lord Jesus Christ be with your spirit." It is curious to find no allusion to God the Father in this prayer. If Christ is not God, how can we account for such a prayer? It is a simple but beautiful prayer addressed to the whole Philemon household. T.C.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain There salute thee--
Phm_1:23-24
There salute thee--
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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.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain 23. There salute thee Epaphras. See notes on Col.…
23. There salute thee Epaphras. See notes on Col. 1:7. He probably founded the Colossian church. See also Col. 4:12. My fellow-prisoner. Perhaps only in the sense that he shared Paul's imprisonment by becoming his companion.
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 1:23-25 Paul usually closes his letters with greetings from…
1:23-25 Paul usually closes his letters with greetings from others and a benediction. Cp. Col 4:7-18; Paul’s letters to the Colossians and to Philemon were probably carried to Colosse at the same time by Tychicus and Onesimus.
1:23 Epaphras was a native of Colosse who first brought the Good News to Philemon and his family (Col 1:7; 4:12).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.