As you learned of Epaphras, our most beloved fellow servant, who is for you a faithful minister of Christ Jesus;

“Ver. 7. "Even as ye learned of Epaphras our beloved fellow-servant." He, it is probable, had preached there. "Ye learned" the Gospel. Then to show the trust-worthiness of the man, he says, "our fellow servant." "Who is a faithful minister of Christ on your behalf; who also declared unto us your love in the Spirit." Doubt not, he saith, of the hope which is to come: ye see that the world is being converted. And what need to allege the cases of others? what happened in your own is even independently a sufficient ground for belief, for, "ye knew the grace of God in truth:" that is, in works. So that these two things, viz. the belief of all, and your own too, confirm the things that are to come. Nor was the fact one thing, and what Epaphras said, another. "Who is," saith he, "faithful," that is, true. How, "a minister on your behalf"? In that he had gone to him. "Who also declared to us," saith he, "your love in the Spirit," that is, the spiritual love ye bear us. If this man be the minister of Christ; how say ye, that you approach God by angels? "Who also declared unto us," saith he, "your love in the Spirit." For this love is wonderful and steadfast; all other has but the name. And there are some persons who are not of this kind, but such is not friendship, wherefore also it is easily dissolved.”

“Here, coming to the matter at hand, he begins the epistolary treatise. And first he commends the truth of the Gospel; second he protects the truth of this state against contrary things, in chapter II, there: for I would have you know. Concerning the first he does two things. First he commends the truth of the evangelical faith; second the author of this state, there: who is the image. Likewise the first is divided into two, because first he gives thanks for the benefits specially shown to the Colossians; second for those shown generally to the Church, there: giving thanks. Concerning the first he does two things, because first he commends the giving of thanks to God for these things; second he shows the matter of the prayer, there: hearing. Again the first is divided into two, because first he sets forth the giving of thanks; second the prayer, there: praying. He says therefore: we give thanks to God, the author of graces. I Thess. ult.: in all things give thanks. And this always, for things past and future. For although we cannot pray continuously in act, yet always, from the habit of charity, we ought to pray. I Thess. ult.: pray without ceasing. Lk. XVIII, 1: one ought always to pray. Then the matter is set down, first of the giving of thanks, second of the prayer, there: therefore we also. Concerning the first he first recalls their goods, second how they obtained these, there: which you heard. Our good is principally in faith, hope and charity: for through faith we have knowledge of God, through hope we are lifted up to him, but by charity we are united to him. I Cor. XIII, v. 13: but now there remain faith, hope, charity, these three, etc. And therefore concerning these three he gives thanks, first that they have faith. For he himself had not preached to them, but a certain disciple named Epaphras, and afterward Archippus. And therefore he says hearing the faith, which is the beginning of the spiritual life. Hab. II, 4: my just one lives by faith. Hebr. XI, 6: he who comes to God must believe, etc. But this faith without love working is dead, as is said in Jas. II, 17. And therefore there must be present a love that works. Gal. ult.: in Christ Jesus neither circumcision avails anything, nor uncircumcision, but a new creature. And therefore he said and the love which you have, etc. Now there is a certain love of charity and a certain worldly love, but worldly love does not extend to all, because such love is toward those with whom there is a fellowship, which is the cause of the love, and this cause in worldly love does not hold toward all, but is only with kinsmen and worldly people, but the love of charity extends to all. And therefore he says toward all. For even if sinners are loved through charity, this is that they may at some time be holy. I Jo. III, 14: we know that we have passed from death to life, because we love the brethren. Likewise the love of the world has its fruit in this world, but charity has it in eternal life. And therefore third he adds concerning hope, saying because of the hope which is laid up, that is, because of eternal glory, which is therefore called hope, because it is kept for certain. Job XIX, 27: this my hope is laid up in my bosom. Then when he says which before you heard, he shows how they obtained these things. And first he commends the evangelical doctrine, second the ministry, there: as you learned. Likewise first he commends the doctrine from its truth; second from its spreading abroad, there: which has come; third from its fruitfulness, there: and bears fruit. He says therefore which you heard, namely the hope, or the thing hoped for. And this in the word of the truth of the Gospel. For this surpasses all things. I Cor. II, 9: neither has eye seen, nor ear heard, nor has it entered into the heart of man, etc. And therefore God reveals it. Matth. III, 2: do penance, for the kingdom of heaven will draw near. But this is a true hope, and not vain (as when the one promising is a liar), because it is in the word of truth. Jo. XVII, 17: your word is truth. Then when he says which has come, the doctrine of Christ is commended from its spreading abroad, because it has not only come to you, but in the whole world. Ps. XVIII, 4: their sound has gone out into all the earth, etc. Matth. XXIV, 14: this Gospel of the kingdom must be preached in the whole world, and then will be the consummation. But how is it not yet the consummation, since it has been preached in the whole world? I answer. Some say that the Gospel of Christ is not the Gospel of the kingdom. But this is false, because the Lord calls this the Gospel of the kingdom. But it must be said, according to Chrysostom, that while the apostles were still living, the Gospel of Christ was spread through the whole world, at least as to fame, which is exceedingly marvelous, that in forty years the doctrine of Christ should have grown so much. And thus he says in the whole world, as to fame, and then will be the consummation, that is, the destruction of Jerusalem. But according to Augustine this is not true, because in his own time there were still some peoples among whom the Church did not yet exist. And therefore he himself says this is to be understood as to when it will be preached, so that when the Church will have been founded among all peoples, although some are believers, some not, then will be the end; and this not in the time of the apostles, but around the end of the world: and thus when it is said here in the whole world, the apostle speaks of the future as of the present on account of the certainty of the outcome. Ps. XVIII, 4: their sound has gone out into all the earth, etc. It can, however, be said that according to fame it has been spread through the whole world, but not according to foundation. Then he commends the doctrine of Christ as to its fruit through good works, there: and bears fruit. Eccli. XXIV, 23: my flowers are the fruit of honor and honesty, etc. Matth. XIII, v. 8: it brings forth fruit, and yields some a hundredfold, some sixtyfold, some thirtyfold. And it grows, namely in the multitude of believers. Act. II, 47: but the Lord increased daily those who were being saved, together. And this was of great power, because as in you, so also in others. You have heard the preaching, and you have known it by approving. Consequently he commends the ministry in three ways. First by comparison to himself; second by comparison to them; third as to both. He says therefore: you have been taught through the Gospel, as you learned from Epaphras our fellow servant. Apoc. ult.: I am your fellow servant, and of your brethren. Who is a faithful minister, namely not seeking the things that are his own. I Cor. c. IV, 1: so let a man regard us as ministers of Christ, and dispensers of the mysteries of God, etc. Who is faithful, namely a mediator between the apostle and these. Who also has made manifest, that is, signified, etc.”

“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, Plm 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.”

“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, ὁ εξ ὑμων· 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.”

“As ye also learned--"Also" is omitted in the oldest manuscripts. The insertion implied that those inserting it thought that Paul had preached the Gospel to the Colossians as well as Epaphras, Whereas the omission in the oldest manuscripts implies that Epaphras alone was the founder of the Church at Colosse. of--"from Epaphras." dear--Greek, "beloved." fellow servant--namely, of Christ. In Plm 1:23 he calls him "my fellow prisoner." It is possible that Epaphras may have been apprehended for his zealous labors in Asia Minor; but more probable that Paul gave him the title; as his faithful companion in his imprisonment (compare Note, see on Col 4:10, as to MEYER'S conjecture). who is for you, &c.--Translate, "who is faithful in your behalf as a minister of Christ"; hinting that he is one not to be set aside for the new and erroneous teachers (Col. 2:1-23). Most of the oldest manuscripts read, "for (or 'in behalf of') US." Vulgate, however, with one of the oldest manuscripts, supports English Version.”