He recommends constant prayer and wisdom. Various salutations.
He exhorteth to instance in praier, 5 and to vvisedom in behauiour. 7 He sendeth Tychicus. 10 He doeth commendations, 15 and inioyneth to be done.
1Masters, do to your servants that which is just and equal: knowing that you also have a master in heaven.Padroni con giustizia, ed equità trattate i servi: sapendo, che avete anche voi un padrone in cielo.YOV Maisters, that vvhich is iust and equal, doe to your seruants: knovving that you also haue a Maister in heauen.Domini, quod justum est et æquum, servis præstate: scientes quod et vos Dominum habetis in cælo. 2Be instant in prayer: watching in it with thanksgiving.Siate perseveranti nell'orazione, vegliando in essa, e ne' rendimenti di grazie:Be instant in praier: vvatching in it in thankes giuing,Orationi instate, vigilantes in ea in gratiarum actione: 3Praying withal for us also, that God may open unto us a door of speech to speak the mystery of Christ (for which also I am bound):Orando insieme anche per noi, affinchè Iddio apra a noi la porta della parola per parlare del mistero di Cristo (a motivo del quale son io ancora in catene),praying vvithal for vs also, that God may opē vnto vs the doore of speache to speake the mysterie of Christ (for the vvhich also I am bound)orantes simul et pro nobis, ut Deus aperiat nobis ostium sermonis ad loquendum mysterium Christi (propter quod etiam vinctus sum), 4That I may make it manifest as I ought to speak.Affinchè io lo manifesti in quella guisa, che a me si convien di parlarne.that I may manifest it, so as I ought to speake.ut manifestem illud ita ut oportet me loqui. 5Walk with wisdom towards them that are without, redeeming the time.Diportatevi con saggezza verso gli estranei, ricomperando il tempo.Vvalke vvith vvisedom tovvard them that be vvithout: redeeming the time.In sapientia ambulate ad eos, qui foris sunt: tempus redimentes. 6Let your speech be always in grace seasoned with salt: that you may know how you ought to answer every man.Il vostro discorso sia sempre con grazia asperso di sale, in guisa, che distinguiate, come abbiate a rispondere a ciascheduno.Your talke alvvaies, in grace let it be seasoned vvith salte: that you may knovv hovv you ought to ansvver euery man.Sermo vester semper in gratia sale sit conditus, ut sciatis quomodo oporteat vos unicuique respondere. 7All the things that concern me, Tychicus, our dearest brother and faithful minister and fellow servant in the Lord, will make known to you.Delle cose mie v'informerà Tichico fratello carissimo, e ministro fedele, e conservo nel Signore:The things that are about me, Tychicus our deerest brother, and faithful minister, & fellovv-seruant in our Lord, vvil make you vnderstand al,Quæ circa me sunt, omnia vobis nota faciet Tychicus, carissimus frater, et fidelis minister, et conservus in Domino:
8Whom I have sent to you for this same purpose, that he may know the things that concern you and comfort your hearts:Mandato da me a voi a questo stesso fine, che vegga, come ve la passiate, e consoli i vostri cuori,vvhom I haue sent to you for this same purpose, that he may know the things that concerne you, and may comfort your hartes,quem misi ad vos ad hoc ipsum, ut cognoscat quæ circa vos sunt, et consoletur corda vestra, 9With Onesimus, a most beloved and faithful brother, who is one of you. All things that are done here, they shall make known to you.Insieme con Onesimo fratello carissimo, e fedele, che è dei vostri. Eglino vi daranno parte di tutto quello, che qui si fa.vvith Onesimus the most deere and faithful brother vvho is of you. Al things that are done here, shal they doe you to vnderstand.cum Onesimo carissimo, et fideli fratre, qui ex vobis est. Omnia, quæ hic aguntur, nota facient vobis. 10Aristarchus, my fellow prisoner, saluteth you: and Mark, the cousin german of Barnabas, touching whom you have received commandments. If he come unto you, receive him.Vi saluta Aristarco mio compagno nella prigionia, e Marco cugino di Barnaba, intorno al quale avete ricevuto le raccommandazioni: se verrà da voi, fategli accoglienza:Aristarchus my fellovv-prisoner saluteth you, & Marke the cosin-german of Barnabas (concerning vvhom you haue receiued commaundements, If he come to you, receiue him)Salutat vos Aristarchus concaptivus meus, et Marcus consobrinus Barnabæ, de quo accepistis mandata: si venerit ad vos, excipite illum: 11And Jesus that is called Justus: who are of the circumcision. These only are my helpers, in the kingdom of God: who have been a comfort to me.E Gesù chiamato giusto: i quali sono del numero de' circoncisi: questi soli sono miei cooperatori nel regno di Dio, i quali sono stati a me di conforto.and Iesus that is called Iustus: vvho are of the Circumcision. these only are my coadiutors in the kingdom of God: vvhich haue been a comfort to me.et Jesus, qui dicitur Justus: qui sunt ex circumcisione: hi soli sunt adjutores mei in regno Dei, qui mihi fuerunt solatio. 12Epaphras saluteth you, who is one of you, a servant of Christ Jesus, who is always solicitous for you in prayers, that you may stand perfect and full in all the will of God.Vi saluta Epafra, che è dei vostri, servo di Gesù Cristo, il quale combatte sempre per voi con le orazioni, affinchè vi manteniate perfetti, e pieni (di cognizione) di tutti i voleri di Dio.Epaphras saluteth you vvho is of you, the seruant of Christ IESVS, alvvaies careful for you in praiers, that you may stand perfect and ful in al the vvil of God.Salutat vos Epaphras, qui ex vobis est, servus Christi Jesu, semper sollicitus pro vobis in orationibus, ut stetis perfecti, et pleni in omni voluntate Dei.
13For I bear him testimony that he hath much labour for you and for them that are at Laodicea and them at Hierapolis.Imperocché sono a lui testimone, che molto egli si affanna per voi, e per quei di Laodicea, e per quegli di Gerapoli.For I giue him testimonie that he hath much labour for you, and for them that be at Laodicia, and that are at Hierapolis.Testimonium enim illi perhibeo quod habet multum laborem pro vobis, et pro iis qui sunt Laodiciæ, et qui Hierapoli. 14Luke, the most dear physician, saluteth you: and Demas.Vi saluta Luca medico carissimo, e Demade.Luke the most deere physiciō saluteth you: and Demas.Salutat vos Lucas, medicus carissimus, et Demas. 15Salute the brethren who are at Laodicea: and Nymphas and the church that is in his house.Salutate i fratelli, che sono in Laodicea, e Ninfa, e la Chiesa, che è nella casa di lui.Salute the brethren that are at Laodicia: and Nymphas and the Church that is in his house.Salutate fratres, qui sunt Laodiciæ, et Nympham, et quæ in domo ejus est, ecclesiam. 16And when this epistle shall have been read with you, cause that it be read also in the church of the Laodiceans: and that you read that which is of the Laodiceans.E letta che sia tra voi questa lettera, fate, che sia letta anche nella Chiesa de' Laodiceni: e voi leggete quella de' Laodiceni.And vvhen the epistle shal be read vvith you, make that it be read also in the Church of the Laodicians: and that you read that vvhich is of the Laodicians.Et cum lecta fuerit apud vos epistola hæc, facite ut et in Laodicensium ecclesia legatur: et eam, quæ Laodicensium est, vos legatis. 17And say to Archippus: Take heed to the ministry which thou hast received in the Lord, that thou fulfil it.E dite ad Archippo: pensa al ministero, che hai ricevuto nel Signore, affine di adempirlo.And say to Archippus, See the ministerie vvhich thou hast receiued of our Lord, that thou fulfil it.Et dicite Archippo: Vide ministerium, quod accepisti in Domino, ut illud impleas. 18The salutation of Paul with my own hand. Be mindful of my bands. Grace be with you. Amen.Il saluto (è) di mano di me Paolo. Abbiate memoria delle mie catene. La grazia con voi. Così sia.The salutation: vvith mine owne hand, Paules. Be mindeful of my bandes. Grace be vvith you. Amen.Salutatio, mea manu Pauli. Memores estote vinculorum meorum. Gratia vobiscum. Amen.
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Masters should remember that they also have a Master to whom they must reckon, and from whom they must expect the same justice they measure out to others.
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Witham
A door of speech; that is of free speech to preach the gospel. (Witham)
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Calmet
Redeeming the time. This expression occurs also in the epistle to the Ephesians, and seems to insinuate to the faithful to be on their guard not to irritate the Gentiles, nor to provoke them to persecution. Remember, says he, the times are bad; conduct yourselves with prudence; gain time, procure peace, and remain in silence. This was written towards the end of the reign of Nero, as cruel a prince as ever lived. (Calmet)
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The same as John and Mark mentioned in the Acts, 15:37, 39.
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Calmet
Epaphras. He was apostle and bishop of the Colossians, as has been observed. It was he who engaged St. Paul to write to them, fearing lest they should give themselves up to the novelties of the false apostles, after having received the gospel from him in all its purity. (Calmet)
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Witham
Read you that which is of the Laodiceans.[Ver. 16. That of the Laodiceans. Eam quae Laodicensium est, ten ek Laodikeias. See St. Chrysostom (log. ib. p. 152.) and P. Mauduit dissert. on this place, who endeavours to prove that St. Paul wrote to the Laodiceans.] Some expound these words of an epistle which St. Paul wrote to the Laodiceans, which is lost, for that now extant is no more than a collection of sentences out of St. Paul. By the Greek text is rather signified a letter writ from Laodicea, and might be a letter sent from the Laodiceans to St. Paul, which he had a mind the Colossians should read. (Witham)
Challoner
This opinion does not, however, seem well founded. Hence it is more probable, that St. Paul wrote an epistle from Rome to the Laodiceans about the same time that he wrote to the Colossians, as he had them both equally at heart, and that he ordered that epistle to be read by the Colossians for their instruction; and, being neighbouring cities, they might communicate to each other what they had received from him: as one epistle might contain some matters not related in the other, and would be equally useful for their concern; and more particularly as they were equally disturbed by intruders and false teachers, against whom the apostle was anxious to warn them, lest they should be infected by their pernicious doctrine. (Challoner)
Calmet
It is the most common opinion, both amongst the ancients and moderns, that the epistle here alluded to was one written by the Laodiceans to St. Paul, which he sent to Colossus with this, and not one which he himself had written to the Laodiceans. It is however now lost. This exposition agrees best with the Greek. (Calmet)
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And that you read that which is of the Laodiceans.... What this epistle was is uncertain, and annotators have given different opinions concerning it. Some expound these words of an epistle which St. Paul wrote to the Laodiceans, and is since lost, for that now extant is no more than a collection of sentences out of the other epistles of St. Paul; therefore it cannot be considered even as a part of that epistle. Others explain that the text means a letter sent to St. Paul by the Laodiceans, which he sends to the Colossians to be read by them. However, this opinion does not seem well founded. Hence it is more probable that St. Paul wrote an epistle from Rome to the Laodiceans, about the same time that he wrote to the Colossians, as he had them both equally at heart, and that he ordered that epistle to be read by the Colossians for their instructions; and being neighbouring cities, they might communicate to each other what they had received from him; as one epistle might contain some matters not related in the other, and would be equally useful for their concern; and more particularly as they were equally disturbed by intruders and false teachers, against which the apostle was anxious to warn them, lest they should be infected by their pernicious doctrine.
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THE FIRST EPISTLE OF ST. PAUL TO THE THESSALONIANS
Thessalonica was the capital of Macedonia, in which St. Paul, having preached the Gospel, converted some Jews and a great number of the Gentiles: but the unbelieving Jews, envying his success, raised such a commotion against him that he, and his companion, Sylvanus were obliged to quit the city. Afterwards he went to Athens, where he heard that the converts in Thessalonica were under a severe persecution, ever since his departure; and lest they should lose their fortitude, he sent Timothy to strengthen and comfort them in their sufferings. In the meantime St. Paul came to Corinth, where he wrote this first Epistle, and also the second to the Thessalonians, both in the same year, being the nineteenth after our Lord’s Ascension. These are the first of his Epistles in the order of time.
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Concordance Luc. 18, 1
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Concordance Eph. 6, 18. 2.
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S. Paul euer much desireth the praiers of the faithful: whereby vve learne the great efficacie of them.
Concordance Thes. 3, 1.
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Concordance Eph. 5, 15.
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Concordance Phile. 10.
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He did not only pray, but tooke other great paines to procure Gods grace for the Colossians: perhaps by watching, fasting, and doing other penance of body: that God would not suffer them to fall from their receiued faith to the secte of Simon Magus or the Iudaizing Christiās.
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Concordance 2 Tim. 4, 10. 11
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St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 23
… xix. 4, 5 ; Gen. ii. 24 .) And this is what that wise man meant to explain. For since equality of honor does many times lead to fightings, He hath made many governments and forms of subjection; as that, for instance, of man and wife, that of son and father, that of old men and young, that of bond and free,
St John Chrysostom † AD 407 Homilies on Colossians 10
… whatsoever ye do, work heartily, as unto the Lord, and not unto men; knowing that from the Lord ye shall receive the recompense of the inheritance: ye serve the Lord Christ. For he that doeth wrong shall receive again for the wrong that he hath done: and there is no respect of persons with God. (
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St Cyprian of Carthage † AD 258 The Epistles of Cyprian 7.5
… and undoubtedly God, who “rebukes whom He loves,” when He rebukes, rebukes that He may amend, amends that He may preserve. Let us therefore strike off and break away from the bonds of sleep, and pray with urgency and watchfulness, as the Apostle Paul bids us, saying, “Continue in prayer, and watch in the same.”
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 3.121
In the Epistle of Paul to the Colossians: “Be instant in prayer, and watch therein.”
St John Chrysostom † AD 407 Homilies on Colossians 10
Ver. 2 . “Continue in prayer, watching therein with thanksgiving.”
St Jerome † AD 420 The Letters of St. Jerome 109.3
… Paul says: “continue in prayer and watch in the same,”
St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 2.106
… "Continue," he says, "in prayer, and watch in the same with thanksgiving; withal praying also for us, that God would open unto us a door of utterance, to speak the mystery of Christ, for which I am also in bonds; that I may make it manifest, as I ought to speak."
St Augustine of Hippo † AD 430 A Treatise on the Predestination of the Saints 1.40
… Withal praying also for us that God would open unto us the door of His word, to speak the mystery of Christ, for which also I am in bonds, that I may so make it manifest as I ought to speak.”
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Eusebius of Caesarea † AD 339 The Church History of Eusebius 7.11.12
… But I called together the more diligently those who were in the city, as if I were with them; being, so to speak, ‘absent in body but present in spirit.’ But in Cephro a large church gathered with us of the brethren that followed us from the city, and those that joined us from Egypt; and there ‘God opened unto us a door for the Word.’
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 4.2
… “Be ye lift up, ye everlasting doors, and the King of glory shall come in, the Lord of Sabaoth.” Thy gate is the loud confession made with faithful voice; it is the door of the Lord, which the Apostle desires to have opened for him, as he says: “That a door of the word may be opened for me, to proclaim the mystery of Christ.”
St John Chrysostom † AD 407 Homilies on Colossians 1
… but some advantage have those which he sent after he was in bonds: those, for instance, to the Ephesians and Philemon: that to Timothy, that to the Philippians, and the one before us: for this also was sent when he was a prisoner, since he writes in it thus: “for which I am also in bonds: that I may make it manifest as I ought to speak.” (
St John Chrysostom † AD 407 Homilies on Colossians 10
Ver. 3 . “Withal praying for us also.” See his lowlymindedness; he sets himself after them.
St Augustine of Hippo † AD 430 A Treatise on the Predestination of the Saints 1.41
… “And who is sufficient for these things?” But let us return to the opening of the door by which the apostle signified the beginning of faith in his hearers. For what is the meaning of, “Withal praying also for us that God would open unto us a door of the word,”
St Augustine of Hippo † AD 430 Ten Homilies on the First Epistle of John 1.8
… then do the saints not ask for us? Then do bishops and rulers not ask for the people? Yea, but mark the Scriptures, and see that rulers also commend themselves to the prayers of the people. Thus the apostle saith to the congregation, “Praying withal for us also.”
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St John Chrysostom † AD 407 Homilies on Colossians 10
… Both the two are great, both the quality of the person, and of the thing. Wonderful! how great is the dignity! “The mystery,” he saith, “of Christ.” He shows that nothing was more dearly desired by him than this, to speak. “For which I am also in bonds; that I may make it manifest, as I ought to speak.” (
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St John Chrysostom † AD 407 Homilies on Colossians 11
But let us see the wisdom of Paul. “Walk in wisdom,” he saith, “towards them that are without, redeeming the time.” (
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Origen † AD 254 Origen Against Celsus 3.33
… and knowledge which are in Him, and the deeper truths which are discovered by those who know how to ascend from a simple faith, and to investigate the meaning which lies in the divine Scriptures, agreeably to the injunctions of Jesus, who said, “Search the Scriptures,” and to the wish of Paul, who taught that “we ought to know how to answer every man;”
Origen † AD 254 Origen Against Celsus 6.10
… Accordingly, we do not say to each of our hearers, “Believe, first of all, that He whom I introduce to thee is the Son of God;” but we put the Gospel before each one, as his character and disposition may fit him to receive it, inasmuch as we have learned to know “how we ought to answer every man.”
St Theonas of Alexandria † AD 300 The Epistle of Theonas, Bishop of Alexandria, to Lucianus, the Chief Chamberlain 8
… Let her mark your mastery of yourselves and your modesty; and let her followers and attendants mark your demeanour ; let them mark it and admire it, and by reason thereof praise Jesus Christ our Lord in you. Let your conversation always be temperate and modest, and seasoned with religion as with salt.
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 64
… Be not then slow to write at once, knowing that you give me refreshment, as a son to his father, and make me exceeding glad, as a herald of truth. And enter upon no controversy with the heretics, but overcome their argumentativeness with silence, their ill-will with courtesy. For thus your speech shall be ‘with grace, seasoned with salt
St John Chrysostom † AD 407 Treatise Concerning the Christian Priesthood 4
… But that the apostle gives the same charge to the laity, hear what he says in another epistle to other than the priesthood: “Let the word of Christ dwell in you richly in all wisdom,” and again, “Let your speech be always with grace seasoned with salt, that ye may know how ye ought to answer each one,”
St John Chrysostom † AD 407 Treatise Concerning the Christian Priesthood 5.2
2. For if either of these be lacking, the remaining one becomes useless, owing to its divorce from the other, for if a preacher be indifferent to praise, and yet cannot produce the doctrine “which is with grace seasoned with salt,”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 23
… For this very reason He Himself also discoursed much unto the Jews in parables, “because they seeing saw not.” For this, Paul likewise commanded “to know how we ought to answer every man.”
St John Chrysostom † AD 407 Homilies on Ephesians 6
… “For, he that doth not take his cross, and follow after Me,” saith He, “is not worthy of Me;” ( Mat. x. 38 .) and so, “The good shepherd layeth down his life for the sheep.” ( John x. 11 .) Again, what is the advantage of being both these, unless a man is at the same time prudent and discreet in “knowing how he ought to answer each one?” (
St Jerome † AD 420 The Letters of St. Jerome 125.1
… Was ever man wiser than Solomon? Yet love for women made even him foolish. Salt is good, and every offering must be sprinkled with it. Wherefore also the apostle has given commandment: “let your speech be alway with grace, seasoned with salt.”
St Augustine of Hippo † AD 430 On Marriage and Concupiscence 1.2
… For the Apostle Peter instructs us to be “ready always to give an answer to every one that asketh us a reason of the faith and hope that is in us;” and the Apostle Paul says, “Let your speech be always with grace, seasoned with salt, that ye may know how ye ought to answer every man.”
Pope St Gregory I the Great † AD 604 Register of the Epistles of St. Gregory the Great 7.32
… Since then by abstinence ye praise the Lord in timbrel, I beg that by unanimity ye praise Him in chorus. The Truth also in person says, Have salt in yourselves, and have peace one with another ( Mark ix. 50 ). What is denoted by salt but wisdom, as Paul attests, who says, Let your speech be alway in grace, seasoned with salt (
Pseudo-Clement The First Epistle of the Blessed Clement, the Disciple of Peter the Apostle 11
… “Let your speech be seasoned with grace. For it is required of a man to know how to give an answer to every one in season.”
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St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans the-argument
… 9 ), yet previous to that to the Colossians. And this again is plain from the end. For in writing to the Colossians, he says, “All my state shall Tychicus declare unto you, whom I have sent with Onesimus, a faithful and beloved brother.” (
St John Chrysostom † AD 407 Homilies on Colossians 11
Ver. 7 . “All my affairs shall Tychicus make known unto you, the beloved brother and faithful minister and fellow-servant in the Lord.”
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Eusebius of Caesarea † AD 339 The Church History of Eusebius 7.6
… much unbelief respecting his Only Begotten Son and the first-born of every creature, the Word which became man, and a want of perception of the Holy Spirit,—as there came to me communications from both sides and brethren discussing the matter, I wrote certain letters treating the subject as instructively as, by the help. of God, I was able. Of these I send
St John Chrysostom † AD 407 Homilies on Ephesians 24
Ver. 21 . “But that ye also may know my affairs, how I do, Tychicus, the beloved brother and faithful minister in the Lord, shall make known to you all things.”
St John Chrysostom † AD 407 Homilies on Colossians 11
Ver. 8 . “Whom I have sent unto you for this very purpose.”
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St John Chrysostom † AD 407 Homilies on Colossians 1
… and near upon the close of his preaching. And it is evident from hence; that in the Epistle to Philemon he says, “Being such an one as Paul the aged” ( ver. 9 .), and makes request for Onesimus; but in this he sends Onesimus himself, as he says, “With Onesimus the faithful and beloved brother” (
St John Chrysostom † AD 407 Homilies on Colossians 11
Ver. 9 . “With Onesimus, the beloved and faithful brother, who is one of you. They shall make known unto you all things that are done here.”
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Eusebius of Caesarea † AD 339 The Church History of Eusebius 2.15
… And so greatly did the splendor of piety illumine the minds of Peter’s hearers that they were not satisfied with hearing once only, and were not content with the unwritten teaching of the divine Gospel, but with all sorts of entreaties they besought Mark,
Eusebius of Caesarea † AD 339 The Church History of Eusebius 2.22.1
1. Festus was sent by Nero to be Felix’s successor. Under him Paul, having made his defense, was sent bound to Rome. Aristarchus was with him, whom he also somewhere in his epistles quite naturally calls his fellow-prisoner.
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 34
… but still he did not so reverence him, as to overlook (what was necessary). Now which of them advised best, it is not for us to pronounce: but thus far (we may affirm), that it was a great arrangement of Providence, if these were to be vouchsafed a second visitation, but those were not to be visited even once.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 31
… But this man was continually in the midst of enemies, and saw spears on every side, and sharpened swords, and arrays, and battles. Since then it was likely that these shared many dangers with him, he calls them fellow-captives. As in another passage also, “Aristarchus my fellow-prisoner.” (
St John Chrysostom † AD 407 Homilies on Colossians 11
Ver. 10 . “Aristarchus my fellow-prisoner saluteth you.”
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St John Chrysostom † AD 407 Homilies on Colossians 11
Ver. 11 . “And Jesus which is called Justus.”
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St Augustine of Hippo † AD 430 A Treatise on Rebuke and Grace 10
… And again where he says, “Epaphras saluteth you, who is one of you, a servant of Christ Jesus, always striving for you in prayer, that you may stand perfect and fulfilled in all the will of God,”
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Eusebius of Caesarea † AD 339 The Church History of Eusebius 3.31.3
3. “For in Asia also great lights have fallen asleep, which shall rise again on the last day, at the coming of the Lord, when he shall come with glory from heaven and shall seek out all the saints. Among these are Philip, one of the twelve apostles, who sleeps in Hierapolis,
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St Irenaeus of Lyons † AD 202 Against Heresies 3.14.1
… “Demas hath forsaken me, … and is departed unto Thessalonica; Crescens to Galatia, Titus to Dalmatia. Only Luke is with me.” From this he shows that he was always attached to and inseparable from him. And again he says, in the Epistle to the Colossians: “Luke, the beloved physician, greets you.”
Eusebius of Caesarea † AD 339 The Church History of Eusebius 3.4.7
… One of these books is the Gospel, which he testifies that he wrote as those who were from the beginning eye witnesses and ministers of the word delivered unto him, all of whom, as he says, he followed accurately from the first. The other book is the Acts of the Apostles which he composed not from the accounts of others, but from what he had seen himself.
St John Chrysostom † AD 407 Homilies on Colossians 12
… It is not to lower this man that he placeth him after, but to raise the other, viz. Epaphroditus. It is probable that there were others called by this name. “And Demas,” he says. After saying, “Luke, the physician, saluteth you,” he added, “the beloved.” And no small praise is this, but even great exceedingly, to be beloved of Paul.
St Jerome † AD 420 The Letters of St. Jerome 53.9
… he intercedes with Philemon for his runaway slave. Of him I think it better to say nothing than to write inadequately. The Acts of the Apostles seem to relate a mere unvarnished narrative descrip tive of the infancy of the newly born church; but when once we realize that their author is Luke the physician whose praise is in the gospel,
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St Ignatius of Antioch † AD 108 Epistle to Hero, a Deacon of Antioch 9
… Salute by name all the faithful in Christ that are at Laodicea. Do not neglect those at Tarsus, but look after them steadily, confirming them in the Gospel. I salute in the Lord, Maris the bishop of Neapolis, near Anazarbus. Salute thou also Mary my daughter, distinguished both for gravity and erudition, as also “the Church which is in her house.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 30
For she had been so estimable as even to make their house a Church, both by making all in it believers, and because they opened it to all strangers. For he was not in the habit of calling any houses Churches, save where there was much piety, and much fear of God deeply rooted in them.
St John Chrysostom † AD 407 Homilies on Colossians 12
Ver. 15 . “Salute the brethren that are in Laodicea, and Nymphas, and the Church that is in their house.”
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St John Chrysostom † AD 407 Homilies on Colossians 1
… of course then he too was an Apostle, and probably also known to them. “To the saints which are at Colossæ.” This was a city of Phrygia, as is plain from Laodicea’s being near to it. “And faithful brethren in Christ.” (
St John Chrysostom † AD 407 Homilies on Philemon 2
… And yet the distance between Rome and Phrygia was not small. For he seems to have been there from the mention of Archippus. For the Colossians were of Phrygia, writing to whom he said, “When this Epistle is read among you, cause that it be read also in the Church of the Laodiceans, and that ye likewise read the Epistle from Laodicea.” (
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St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans the-argument
… For it is he whom he had taken as worker together with himself in the Epistle to Philemon, when he besought him for Onesimus, whom when writing to the Colossians he stirreth up, saying, “Say to Archippus, Take heed to the ministry which thou hast received, that thou fulfil it.” (
St John Chrysostom † AD 407 Homilies on Colossians 1
… 10 .) And this he said, that we should not be dispirited when in adversity, but even rejoice. At this place was Philemon with these (Colossians). For in the Epistle to him he saith, “And to Archippus our fellow-soldier” ( Ver. 2 .); and in this, “Say to Archippus.” (
St John Chrysostom † AD 407 Homilies on Colossians 12
Ver. 17 . “And say to Archippus, Take heed to the ministry which thou hast received in the Lord, that thou fulfill it.” Wherefore doth he not write to him? Perhaps he needed it not, but only a bare reminding, so as to be more diligent.
St John Chrysostom † AD 407 Homilies on Philemon 1
… And on this account he says, “And Archippus our fellow-soldier.” If thou art a fellow-soldier, thou oughtest also to take a concern in these things. But this is the Archippus, about whom he says in his Epistle to the Colossians, “Say to Archippus, Take heed to the ministry which thou hast received in the Lord, that thou fulfill it.” (
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St Ignatius of Antioch † AD 108 Epistle to the Antiochians 7
… Ye know after what manner I have acted among you. The things which, when present, I spoke to you, these same, when absent, I now write to you. “If any man love not the Lord Jesus Christ, let him be Anathema.” Be ye followers of me. My soul be for yours, when I attain to Jesus. Remember my bonds.
St Ignatius of Antioch † AD 108 Epistle to the Philippians 15
… I salute the company of virgins, and the order of widows; of whom may I have joy! I salute the people of the Lord, from the least unto the greatest. I have sent you this letter through Euphanius the reader, a man honoured of God, and very faithful, happening to meet with him at Rhegium, just as he was going on board ship. Remember my bonds
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 42.27
… Mayest Thou be preserved by those who are here, and preserve them, my people: for they are mine, even if I have my place assigned elsewhere; and may I learn that Thou art ever extolled and glorified in word and conduct. My children, keep, I pray you, that which is committed to your trust. Remember my stonings.
St John Chrysostom † AD 407 Homilies on Colossians 12
… that they both looked at his handwriting, and that with emotion. “Remember my bonds.” Wonderful! How great the consolation! For this is enough to cheer them on to all things, and make them bear them selves more nobly in their trials; but he made them not only the braver, but also the more nearly interested. “Grace be with you. Amen.”
St John Chrysostom † AD 407 Homilies on First Thessalonians 2
… And I will tell you why. Because many who see the sun are in darkness, but they can never be even in tribulation, who abound in friends. I speak of spiritual friends, who prefer nothing to friendship. Such was Paul, who would willingly have given his own soul, even though not asked, nay would have plunged into hell
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1. MASTERS, RENDER TO YOUR SERVANTS THAT WHICH IS JUST AND EQUAL,—for equal, in Greek it is ἰσότητα, that is, equality, so that namely they treat servants equally; not one harshly, not one they love and cherish, another they turn away from and despise; but they should pursue equals with equal affection and benevolence. Parents ought to preserve the same among their children, the same superiors ought to show in monasteries, colleges, and the commonwealth, lest they love, cherish, and exalt one child, subject, or citizen before another: for this is inequality and respect of persons, which disturbs peace, stirs up the envy of others, and brings superiors into the hatred of those who are neglected or set aside. For thus Joseph, loved more than the rest by his father Jacob, and clothed in a coat of many colors, incurred the envy of his brothers, and all evils and nearly death itself.
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2. BE INSTANT IN PRAYER.—In Greek προσκαρτερεῖτε, that is, as the Syriac has it, persevere in prayer. The Apostle inculcates the study and frequency of prayer to Christians, even to the laity, in his epistles many times, because prayer is a pipe from heaven, through which all the dew of heaven, that is, heavenly grace, descends upon us, as a certain Saint said both truly and aptly. WATCHING THEREIN IN THANKSGIVING.—Chrysostom here, in homily 10, recounts a remarkable and pious formula of giving thanks of a certain holy man (perhaps of St. Chrysostom himself). It is such as this: "We give thanks to thee for all thy benefits, bestowed upon us unworthy from the first day until this present, whether known to us or unknown; both for hidden and for manifest things, which have been done to us either by deed or by word, and which have been given both willingly and unwillingly; for all things which have been exhibited to us undeservedly; for afflictions, for rest, for hell, for punishment, for the kingdom of heaven. We beseech thee that thou keep our souls holy, having a clean conscience, an end worthy of thy kindness. Thou who hast so loved us as to give thy Only-begotten for us, deign to make us worthy of this love. Give wisdom in thy word, and in thy fear, Only-begotten Christ, inspire us with thy strength. Thou who hast given thy Only-begotten for us, and hast sent thy Holy Spirit for the remission of sins, whether we have sinned willingly or unwillingly, forgive and do not impute to us. Remember all who call upon thy name in truth. Remember all who wish us well or ill: for we are all men." Chryostom adds: "Having said these things, he added the prayer of the faithful, and thus ceased, as if with a certain crown and binding, after prayer made for all, imposed. For God affects us with many benefits even unwilling, and with many more unknowing. For when we pray for contrary things, but he does otherwise, it is manifest that he also does good unknowingly."
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3. PRAYING ALSO FOR US, THAT GOD WOULD OPEN TO US A DOOR OF SPEECH,—that is, that he would give me aid and opportunity for evangelizing, and remove its impediments. Otherwise St. Anselm, Theophylactus and Oecumenius: that God, they say, would open a door of speech, that is, our mouth through which as through a door the word goes forth from man, as if to say, That God would give us an open and free mouth, that is, give us freedom, confidence and boldness in preaching. Whence as if explaining he adds: "That I may make it manifest as I ought to speak." Otherwise according to the former sense it must be said that there is here a new petition, and the conjunction and must be supplied, as if to say, Pray that God would open a door to the Gospel, and that I may make it manifest, as I ought, even though placed in bonds and constrained. Paul remembers his bonds repeatedly, and glories in them, so that he may teach us to do the same. Most excellently St. Cyprian, epistle 72 to Nemesianus, concerning the bonds of Martyrs: "O feet, he says, happily bound, which are directed by a saving journey to paradise! O feet bound in this age, that they may be always free in heaven with God!" Truly wonderfully St. Chrysostom, here in homily 40, extols these bonds, and among other things says that Paul, as one whose mind and soul dwelt in heaven, could not be constrained by bonds, but preached in them as if free and loosed and ran to heaven. "Cast, he says, bonds upon the rays of the sun or upon the sun itself, stop its course, if thou canst: if thou canst not, neither canst thou bind Paul, who as the sun dwells in heaven, and scatters the rays of his light and doctrine upon earth, or hinder his course."
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5. WALK IN WISDOM TOWARD THOSE WHO ARE WITHOUT, — that is, act wisely and prudently with the Gentiles, so that you may allure them to the faith of Christ. Thus Ambrose. REDEEMING THE TIME. — In Greek καιρόν, that is, the opportunity of acting well with others, and of conducting and promoting the Christian matter well, seize prudently and earnestly: for the redeeming of time depends on what precedes, "Walk in wisdom toward those who are without." Thus Ambrose and Theophylactus. See the sayings at Ephesians v, 16. Otherwise Anselm: "We redeem time," he says, "when we repair by weeping the former life which we lost by wantonness." But the former sense is according to the meaning and mind of the Apostle. Others explain it thus, as if to say: Converse with unbelievers wisely, that is, cautiously, so that for the sake of redeeming vexation and avoiding persecution, which you have time to endure, you suffer, if need be, even some loss of temporal things. Or otherwise, as if to say: Act wisely with unbelievers, lest from your former friendship with them you waste time in idleness, fables, games, banquets, etc., as you were accustomed before; but skillfully withdraw yourselves from them, so that you may redeem precious time, and spend it in prayer, study, charity, the propagation of faith, works of mercy and other virtues. These two senses are quite fitting. For this is a general saying of the Apostle, similar to that at Ephesians v, 16; for the epistle to the Colossians is similar to that to the Ephesians, and is as it were a compendium of it.
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6. LET YOUR SPEECH ALWAYS BE IN GRACE (that is, with grace, that is with the approbation and edification of your neighbors) SEASONED WITH SALT (that is, with prudence). Secondly, Anselm, "in grace," that is in the sweetness of charity. Thirdly and adequately, "in grace," that is with grace, so that your speech may be gracious, and may conciliate the grace and favor of your hearers: yet so that it be seasoned with salt, as if to say: Just as sweet food is pleasing if it be seasoned with salt; for otherwise, as over-salted food, so also insipid food displeases: so let your speech be pleasant, agreeable and gracious, not over-salted and austere: for this would turn others away from you, especially the Gentiles. But neither let it be insipid and dissolute; but let it be seasoned with the salt of modesty, gravity and discretion; so that salt may be opposed to σαπρῷ, that is to putrid and scurrilous speech, as I said at Ephesians iv, 29, as if to say, Chrysostom says: Let your speech be agreeable, but at the same time let it bind, stop, prick, sharpen. Such ought to be the speech of the preachers of the Gospel, and of those who strive to gain souls for Christ. The Gentiles marvellously cultivated this grace. Thus Xenophon was most pleasant in speech, and from this was called the "Attic Muse." Thus Plato had a wonderful grace of speech. Wherefore when he was still an infant sleeping in his cradle, bees were seen to instill an abundance of honey upon his lips; which they said was a portent to presage that from the mouth of Plato a speech sweeter than honey would flow. All know how great was the grace of speaking and writing in Cicero. Xenocrates, being more stern and morose, was ordered by Plato to "make sacrifice to the Graces," so that he might acquire for himself the elegance of courtesy. "For a stern countenance and speech befit not cities, but forests," says Plato. Protogenes the painter spent a whole seven years in painting the image of Jalysus, and at last applied the final touch. When Apelles beheld it, first he stood silent and amazed, then looking at it, he said: "The work is indeed great, and the artist excellent, yet the work lacks grace; which if it had, the author would have attained immortal glory." He added that "all things were equal between himself and Protogenes, or better in him, but that he excelled in one thing, that the other did not know how to take his hand from the panel." For those who are too morose, while they desire to make everything too gracious, lose grace. Thus Aelianus, lib. XII, cap. xii, and Pliny, lib. XXXV, cap. x. Moreally, Anselm explains this more fully: "Just as," he says, "food into which salt is mixed becomes savory, and flesh well salted does not putrefy, nor stink; so let your speech be, so that it may be received as it were savory food by the mouth of the heart of your hearers; let it not be insipid through lack of wisdom, nor putrid through the admixture of carnal delight, nor corrupted through the mixture of falsehood; but always seasoned with the salt of spiritual wisdom, and uncorrupted by the integrity of truth, and breathing forth the odor of heavenly and incorruptible delight. And thus let your speech have the seasoning of divine salt."
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9. WITH ONESIMUS, etc. 11. WHO IS OF YOU. — That is, who is of your nation and city, namely he is a Colossian, such as you are. This will be evident from the Epistle to Philemon. — THESE ALONE (namely from my household, who are accustomed to accompany and assist me) ARE MY HELPERS IN THE KINGDOM OF GOD, — that is in the preaching of the Gospel, which is the way to the heavenly kingdom of God: for whoever preaches the Gospel preaches the heavenly kingdom, and the way to this kingdom. Hence St. John and Christ and the Apostles proposed this theme of their preaching: "Do penance, for the kingdom of heaven is at hand." Hence therefore falls the argument of Beza: If, he says, these (namely Aristarchus, Mark and Jesus) alone were at Rome with Paul, therefore Peter was not at Rome, nor did the Pontiff sit at Rome for twenty-five years. I answer: These alone were at Rome with Paul as his companions and household members; Peter indeed was at Rome, but evangelized separately. Add that Peter sat thus, that is established the papacy at Rome, yet as Pastor of the Church by turns often ran through other regions, and there founded Churches, as the other Apostles did.
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12. ALWAYS SOLICITOUS FOR YOU. — In Greek ἀγωνιζόμενος, that is striving and agonizing for you is your Epaphras, recently a Bishop. THAT YOU MAY STAND PERFECT, AND FULL IN ALL THE WILL OF GOD; — that is in all that in which God wills us to be perfect and full, namely in wisdom and Christian life. For will is put for the thing willed, that is the object for the faculty, according to Canon 30.
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15. GREET THE BRETHREN, etc., AND NYMPHA, (Nympha was a man, not a woman. This is evident from what follows), AND WHICH IS IN HIS HOUSE — In Greek αὐτοῦ, that is his in the masculine, of a man namely, not of a woman — THE CHURCH, — that is his domestic church and faithful household. Thus Theophylactus, although Theodoret thinks that this Nympha consecrated his house into a church.
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16. THAT WHICH IS OF THE LAODICEANS, YOU SHALL READ. — Philastrius thinks, in his book On Heresies, chapter xc, that Paul wrote to the Laodiceans, and wishes here that this Epistle be read to the Colossians. Sixtus Senensis, book II, in Paul, lists this epistle to the Laodiceans, and Faber Stapulensis approves it. It reads thus: "Paul an Apostle not by men, nor through man, but through Jesus Christ, to the brethren who are at Laodicea, grace to you and peace from God our Father, and the Lord Jesus Christ. I give thanks to Christ through all my prayer, that you are persevering and steadfast in good works, awaiting the promise on the day of judgment. And let not the vain talk of certain ones disturb you, who misrepresent the truth, that they may turn you away from the truth of the Gospel, which is preached by me. And now God will make it so that those who are of me, unto the perfection of the truth of the Gospel, may be serving and performing the kindness of works, which are of the salvation of eternal life. And now my bonds, which I suffer in Christ, are made manifest; in which I rejoice and am glad. And this is to me unto perpetual salvation, which has come to pass in your prayers, the Holy Spirit administering, whether by life or by death. And for me to live is life in Christ, and to die is joy; and He Himself will show His mercy in you, that you may have the same love, and be of one mind. Therefore, most beloved, as you have heard the presence of the Lord, so feel and do in fear; and there shall be life to you forever (for God is He who works in you); and do without sin, whatever you do, and what is best: most beloved, rejoice in the Lord Jesus Christ, and beware all filthiness in all gain. Let all your petitions be made known before God. Be firm in the sense of Christ, and do what is whole, true, and modest, and chaste, and just, and lovable, and retain in your heart what you have heard and received, and there shall be peace to you. All the saints greet you. The grace of our Lord Jesus Christ be with your spirit. Amen. Make this read to the Colossians, and that which is of the Colossians to you." But that this epistle is spurious is evident, both from the style, and from its brevity, and because it is more insipid; and because it contains the same things as the Epistle to the Colossians, and is patched together from it and from other Epistles of Paul, yet the Apostle here commands it to be read to the Colossians as if it contained something new; and finally because it was unknown to the ancients. Indeed St. Jerome, in the Catalogue of Ecclesiastical Writers, in Paul: "Some, he says, read the Epistle to the Laodiceans, but it is rejected by all." Again Marcion thought the Epistle to the Laodiceans was the Epistle to the Ephesians; but Theophylactus thought it was the first Epistle to Timothy, which was written at Laodicea. But I answer and say that the Apostle here calls the Epistle of the Laodiceans, not his own, which he wrote to the Laodiceans, but that which the Laodiceans wrote to Paul, or certainly to the Colossians themselves, as Theodoret wishes, in which certain things were contained that pertained to the matter of the Colossians, and therefore the Apostle wished it to be read by them. This is evident from the Greek text, which reads thus, καὶ τὴν ἐκ Λαοδικείας, that is, and that which is from Laodicea, namely written to me, you read. Thus Chrysostom, the Syriac version, and Theodoret, who says thus: "The Apostle did not say, That which is to the Laodiceans; but, That which is from Laodicea, read: for they had written to him about certain matters. It is likely that they either accused certain things that were happening at Colossae, or suffered from the same trouble as they; and therefore he said this epistle also ought to be read." Maldonatus, however, in his manuscript Notes, explains it thus: τὴν ἐκ Λαοδικείας, that is, he says, which will be sent to you by the Laodiceans, written by me to them: in which it is credible that Paul admonished the Laodiceans to send it to the Colossians, just as here he admonishes the Colossians to send this to the Laodiceans.
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17. SAY TO ARCHIPPUS: SEE TO THE MINISTRY WHICH YOU HAVE RECEIVED IN THE LORD (that is in the Church of the Lord; or from the Lord, through the Lord, according to Canon 25), THAT YOU FULFILL IT. — This ministry was the pastorate, or the episcopate of the Colossians, in which Archippus here appears to have succeeded Epaphras, who was already held captive at Rome in bonds, as is evident from the Epistle to Philemon, verse 23. He wishes therefore that Archippus fulfill this his ministry, that is, to discharge fully and perfectly his episcopate or pastorate, as one who has received the ministry from the Lord, as if to say: See, Archippus, be diligent in this your care; you perform the office of the Lord, the Lord has entrusted these sheep to you, He will demand them back from you. Thus Theophylactus.
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18. THE SALUTATION IN MY OWN HAND BY PAUL. — I Paul subscribe to the salutation to you in my own hand. From this it is clear that Paul has dictated this epistle up to this point and written it by another's hand; but this and what follows thereafter to the end, he has written in his own hand. Thus Anselm. BE MINDFUL OF MY BONDS, — both that you may pray for me bound, and that you may be strengthened in faith and constancy by my bonds. For this remembrance and example that I am bound and condemned, says Theophylactus, will bring you great consolation in all tribulations. Paul is imitated by St. Ignatius, who concluded his epistle to the Philippians thus: "Be mindful of my bonds, that I may be consumed in the Lord." Morally St. Chrysostom: "Are you seized by a desire for delights?" he says, "remember Paul's prison: you are his disciple and fellow-soldier. What reason is there that your fellow-soldier should be in bonds, while you are in delights? Are you in afflictions? do you think yourself forsaken? Hear the words of Paul, and see how to be in affliction is not a sign of being forsaken. Do you wish to be clothed in silk? be mindful of Paul's bonds, and silk garments will appear to you to be inferior to any foul rags. Do you wish to be clothed in golden raiment? remember Paul's bonds, and they will show you that nothing has more value than mud trampled upon. Do you wish to be adorned with hair and to appear beautiful? consider Paul's squalor in prison, and you will be inflamed concerning that beauty, and will think this extreme deformity to be such, and will groan with love desiring those bonds. Do you wish to apply perfumes and cosmetics and whatever is of that sort to yourself? think of his tears. For three days and nights he did not cease from tears. Adorn your cheeks with this adornment. These tears will make them more splendid. I do not say that you should weep for others; I would indeed wish that too, and it is more sublime; but I exhort you to do this for your own sins."
Machine translation from the Latin, not reviewed.
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Supra posuit specialia documenta ad singulos status hominum, hic ponit pertinentia ad omnes, tamen respectu diversorum. Et primo ostendit qualiter se habeant ad alios; secundo qualiter ad ipsos alii se habeant, ibi quae circa me, et cetera. Iterum prima in duas, quia primo ostendit quomodo se habeant ad ipsummet apostolum, eorum praelatum; secundo quomodo ad alios, maxime infideles, ibi in sapientia. Circa primum duo facit, quia primo incitat eos universaliter ad orandum; secundo ut orent pro eo, ibi orantes. Debet autem oratio habere tria, scilicet quod sit assidua, grata, et vigilans. Assidua, unde dicit orationi instantes, id est, cum perseverantia orate. I Thess. V, 17: sine intermissione orate, et cetera. Lc. XVIII, 1: oportet semper orare, et numquam deficere. Item vigilans, ut animus non sit pressus; ideo subditur vigilantes. I Petr. IV, 7: vigilate in orationibus, et cetera. Lc. VI, 12: erat pernoctans in oratione, et cetera. Item grata, id est, in gratiarum actione, alias non meretur beneficia nova, si de acceptis esset ingratus; unde sequitur in gratiarum actione. Phil. IV, 6: cum gratiarum actione. I Thess. V, 18: in omnibus gratias agite. Consequenter rogat ut orent pro ipso, dicens orantes, etc., quia hoc est debitum quod subditi pro praelatis orent, quia praelati custodiunt eos, et eorum bonum est commune omnium. II Thess. III, 1: orate pro nobis, ut sermo domini currat, et cetera.
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Et hoc, ut Deus aperiat ostium, id est, os, per quod sermo a corde exit, et quod Deus det gratiam digne proferendi verbum suum. In apertione etiam significatur aliquid magnum. Matth. V, 2: aperiens os suum docebat eos, et cetera. Et ideo subdit ad loquendum. I Cor. XII, v. 2: spiritus est qui loquitur mysteria. Et his indigeo, quia propter verbum Christi, tribulationes patior. Ideo orandum est ut libere possim. II Tim. II, 9: laboro usque ad vincula. Et hoc modo ut aperiat, id est, ut manifestet, et cetera. Tria possunt esse impedimenta verbi, scilicet vel propter timorem, ideo dicit vinctus, vel propter altitudinem, ita quod subditi nequeant intelligere, ideo dicit ut manifestet, vel propter incongruitatem temporis vel modi; ideo dicit ut oportet. I Cor. III, 1: non potui vobis loqui quasi spiritualibus, et cetera. Lc. XII, 42: fidelis dispensator et prudens, quem, et cetera. Consequenter cum dicit in sapientia, etc., ostendit quomodo se habeant ad extraneos, et primo in conversatione; secundo quomodo in locutione, ibi sermo vester.
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Dicit ergo in sapientia ambulate ad eos qui foris sunt, id est infideles; in sapientia, id est, sapienter. Sap. VII, 28: neminem diligit Deus, nisi qui cum sapientia inhabitat, et cetera. Et huius causa est redimentes, et cetera. Redimit vexationem suam quando quis dimittit quod est de iure suo, ut vitet eam. Isti vexabantur ab eis, ideo vult quod redimant eam per sapientiam. I Petr. II, 12: conversationem vestram inter gentes habentes bonam, et cetera. Item docet, secundo, quomodo se habeant in loquendo.
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Et primo ut sermo sit gratus; unde dicit sermo vester semper in gratia. Eccli. VI, 5: lingua eucharis in bono homine abundabit. Secundo ut sit discretus; unde dicit sale conditus. Per salem intelligitur discretio: quia per ipsum omnis cibus conditus est sapidus, ita omnis actio indiscreta est insipida et inordinata. Matth. IX: habete in vobis sal, et pacem habete inter vos. Et hoc ut sciatis, et cetera. Aliter enim est respondendum sapientibus, aliter insipientibus. Prov. c. XXVI, 4: non respondeas stulto iuxta stultitiam suam, ne efficiaris ei similis, et cetera. I Petr. III, 15: parati semper ad satisfactionem omni poscenti vos rationem, et cetera. Deinde cum dicit quae circa me, etc. ostendit quid alii agant ad ipsos, et primo ostendit quid ad eos agant illi quos ad eos mittit; secundo quid cum apostolo remanentes, ibi salutat.
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Mittit autem ad eos legatum, quem primo describit tripliciter, et primo a dilectione, dicens charissimus frater, scilicet per charitatem, quae facit hominem auro pretiosiorem. Is. XIII, 12: pretiosior erit vir auro, et homo mundo obryzo, et cetera. Item a fide, unde dicit fidelis in ministerio. I Cor. IV, 2: hic iam quaeritur inter dispensatores ut fidelis quis inveniatur. Item ab humilitate, unde dicit et conservus, scilicet in executione ministerii; sed in domino, quia praelatus quaerere debet utilitatem eorum quibus praefertur, et Dei honorem. Sed ad quid mittitur? Ut cognoscat statum subditorum. Gen. XXXVII, 14: vade et vide si cuncta prospera sunt erga fratres tuos et pecora, et renuntia mihi quid agatur, et cetera. I Reg. c. XVII, 18: fratres tuos visitabis si recte agant, et cum quibus ordinati sunt disce. Item ut consoletur. Rom. I, 11: desidero enim videre vos ut aliquid impartiar vobis gratiae spiritualis ad confirmandos vos, id est, simul consolari in vobis, et cetera. Et dominus missus a patre ad hoc venit. Is. LXI, 2: ut consolarer omnes lugentes, et cetera. Item describit eius societatem cum Onesimo qui omnia quae hic aguntur, et cetera. Et vestra mihi, ut corrigam, et mea vobis, ut exemplum habeatis. Deinde cum dicit salutat, etc., ostendit quo modo salutantur a remanentibus cum apostolo, et littera satis patet.
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De quo accepistis, et cetera. Act. XIII, 5 dicitur quod cum Paulus et Barnabas simul irent, quidam Ioannes Marcus sic se eis coniunxit quod postea recessit et iterum rediit. Et Paulus quidem noluit eum recipere, sed Barnabas. Et ideo Paulus recessit a Barnaba. Et propter hoc apostolus scripsit Colossensibus de Marco, quod non reciperent eum; sed nunc quia conversus erat, scribit ut eum recipiant: et hoc est, accepistis, et cetera. Vel fratrem Barnabae, de quo Barnaba accepistis, et cetera.
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Et Iesus qui dicitur iustus, qui quidem erat vir sanctae conversationis; et ideo dicitur iustus. Qui sunt ex circumcisione, missi ad praedicandum Evangelium Christi. Phil. I, v. 18: quid enim? Cum omni modo sive per occasionem sive per veritatem Christus annuntietur. Et sic primo gentiles, secundo Iudaeos ponit.
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Epaphras qui ex vobis, etc., quia Asianus erat. Et ad hoc salutant, ut stetis perfecti. Iac. I, 4: sitis et perfecti, et cetera. Pleni, etc., id est, in omnibus, quae pertinent ad voluntatem Dei. Item ponit Lucam qui non fuit natus ex Iudaeis, ut videtur, quia fuit Antiochenus, medicus arte, quem specialiter nominat, quia fuit homo bonae auctoritatis in Ecclesia propter Evangelium quod scripsit apostolo adhuc vivente. Deinde dicit salutate, etc., ostendit quos salutent, et primo quomodo alios alienae Ecclesiae; secundo quomodo eos qui sunt de sua, ibi et eam quae est Laodicensium; ex quo habetur quod scripsit alias epistolas, quia istam de qua fit mentio hic, scilicet Laodicensium, et unam aliam ad Corinthios, praeter primam et secundam: quia in prima epistola, cap. V dicit: scripsi vobis in epistola, ne commisceamini fornicariis, et cetera. Sed ratio est duplex quare non sunt in canone: quia non constabat de earum auctoritate, quia forte erant depravatae, et perierant in Ecclesiis. Vel quia non continebant aliud quam ista.
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Et dicite Archippo: hic fuit praelatus eorum, et mandat ut moneant ipsum dicentes: vide, et cetera. II Tim. IV, 5: ministerium tuum imple. Et quidem tunc ministerium implet quando facit illud ad quod accepit. Sed videtur quod non pertineat ad subditum monere praelatum Ex. XIX, 24. Dicendum quod irreverenter arguere et vituperare est prohibitum, sed monere charitative potest, sicut Paulus Petrum Gal. II, 11. Sed quare non scripsit praelato? Quia praelatus est propter Ecclesiam, et non e converso. Salutatio, et cetera.
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Consuetudo apostoli erat quod totam epistolam faciebat aliquem scribere, sed in fine ponebat aliquid de manu sua, II Thess. ult., ubi dicit: salutatio mea manu Pauli: idem et hic, ne fallerentur. Et dicit memores, etc., quia Romae vinctus erat: quia Iac. V, 10: exemplum accipite, fratres, exitus mali et longanimitatis et laboris et patientiae, prophetas, qui locuti sunt in nomine domini, et cetera. Hebr. ult.: mementote praepositorum vestrorum qui vobis locuti sunt verbum Dei, quorum intuentes exitum conversationis, imitamini fidem. Tandem concludens optat eis bonum, dicens gratia, et cetera. Io. I, 17: gratia et veritas per Iesum Christum facta est: cui sit laus et gloria, nunc et semper. Amen.
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1. Domini, quod justum est et aequum, servis praestate. Hanc partem, ([nae dominorum admonitionem continet, S. Thomas in commentario, et is qui Ambrosianum commentarium in capita distinxit, praecedenti capiti adjungunt: hujus capitis initium facientes ab eo loco: Orati<>ni instate etc. Idque profecto rectius. Nam ea, quae dominis hic praecipiuntur, connexionem argumenti habent cr.m superioribus, nt liquet. Pro aequo, Graeca habent aequalitntem: Erasmus aeguabilitatem vertit. Igitur monet Apostolus dominos. ut non solum praebeant servis id, quod eis jure debetur, veluti victum et vestitum lc caetera necessaria, quae si subtrahantur, injuste cum iis agitur; quemadmodum et si erndeliter tractentur; nam secundum leges Domino saevire in servum non licet, ut annotat S. Thomas: verum etiam, ut aequos ethumanos se eis exhibeant; nec omne debitum servitutis ad amussim exigant, nec omne eorum delictum rigide pr.niant; sed sicut ad Ephes. scribir, minas remittant. Denique beatum Job imitentur, qui de se ita foquitur cap. 31. Si contempsi subire judicium cum servo meo et ancilla mea: cum disceptarent adversum me etc.
Scientes quod et vos Dominum habetis in coelo. Scilicet Jesum Obristum. Nam cogitatio don.ini superioris cohibet inferiorem dominum, ne quid durius agat in servum; sicut explicatum e>t plenius ad Ephes. 6., ubi pene eadem sunt verba.
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2. Orationi instate, vigilantes in ea in gratiarum actione. A - specialibns praecopti* redit ad quaedam generalia, quae scilicet ad omnes pertin?ant; quale imprimis est, quod de oratione praecipit. Cujus sensus est: Ass-due et perseveranter Deum precamini; nec taedium aut socordia vobis orantibus "hrepat. Id autem facite cum gratiarum actione vro cmnibus beneficiis a Deo acceptis. Est enim gratiarum actio pars orationis praecipua. Praecentum hoc etiam Ephesiis datum est. etsi verbis paululum diversis.
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3. Oi antes simitl et pro nobis. De seipso plurali numero loquitur, modestiae causa. Nam quod suam tantum nersoLam velit intelligi. docent illa sequentia, vinctus 8um, manifestem etc. Sane ad Eph. 6., ubi eadem rogat, singula:*iter dicit: pro me, ui detur mihi sermo etc. Quomodo autem hic locus et similes valeant contra haereticos pro invocatione Sanctorum, alibi dicetur opportunius.
Vt Deus aperiat nobis ostium sermonis ad loquendum mysterium Christi. Non dicit, ut aperiat nobis ostium carceris, sed ostium sermonis, inquit Cajetanus, secundum quem sensus est: Ut faciat me aperire os meum. per quod tanquam per ostium, ut ait S. Thomas, sermo a corde foras exit, ad proferendum mysterium salutis humanae per Christum. Sic David precatur: Domine labia mea aperies, et os meum annurJiabit laudem tuam. Alii malunt hunc esse sensum, nt Dens Mihmoveat imuedimsnta sermonis, ac suggerat opportr.nitatem loquendi mysterium Christi. Tali enim modo accipitur ea phrasis 1 Cor. 16. et 2 Cor. 2. nec non Act. 14. Ita legimus in Hebraeo Osee 2. Ostium spei, pro apertura spei.
Propter quod etiam cinctus sum Relativum quod ant ad mysterium Christi refertur, aut ad totum complexum illud, quod est. loqui mysterium Christi. Nam Graece loco ejus propter quod, est adverbium 6*t6, et ad utrumvis commode fit relatio. Constat ex hoc loco, Epistolam hanc e carcere scriptam esse.
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4. Ut manifestem illud ita ut oportet me loqui. Pars haec or^linanda est consequenter cum eo qu<~>d dixit, ad loquendum mysterium Christi. Estque sensus: ur loquar mysterium Christi, non quomodocunque, sed ut manifeste illr.d eloquar, sicut oportet me loqui, id est, apte et convenienter ad persuadendum. Utitur autem vocabulo manifestandi, quia de mysterio, id est, de re occulta hominibus prodenda loquitur. Haec conferenda sunt euui loco Ephes. 6., ubi similis est prorsus verborum sententia.
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5. ln sapientia ambulate ad eos, qui fjris sunt. Eos, qui foris sunt, infidelas infelligit, qui in Ecclesiae familiam nondum sunt recepti; de quibus 1 Cor. 5. Quid inihi de iis, oni foris sunt, judicare? Cum his munet sapienter esse conversandum, id est, prudenter et circumspecte; ne aut ex eorum moribup vitium contrahant, aut eos facto aliquo scandalizent, atque ab Evangelio avertant, vel etiam occasionem dent Evangelii persequendi. Sapientiam pro prudentia positam Theophylactus quoque interpietatus est.
Tempus redimentes. Quid sit redimere tempus, expositum est ad Ephes. 5., ubi cum ratione subjuncta dicebatur, redimentestempus, quia dies mali sunt. Cum infidelibus, inquit, caute conversamini, ita ut redimendae vexationis atque evitandae persecutionis causa, quo tempus habeatis liberum ad serviendum Dec, patiamini, si opus sit, etiam dispendium aliquod rerum temporalium.
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6. Strmo vester semper in gratia sale sit conditus. Eodem pertinet hoc praeceptum, scilicet ut prudenter ambulent erga eos qui foris sunt. Sai optimum et utilissimum est ciborum condimentum, si moderate adhibeatur; transfertur autem ad oapientiam significandam, utpote qua nihil est hominibus utilius in vita. Monst igitur Apostolus hac metaphorica sententia Colosseoses, nt sermo, quem habent cum proximis, maxime cum infidelibus, semper sit respersus sale sapientiae; idque cum gratia, id est, cum grata jucunditate. Sic enim futurum, ut audientes afliciat atque aedificet. Unde est illud Poetae moralis: Omne tulit punctum, qui miscuit utile dulci.
Ut sciatis quomodo oporteat vos unicuique respondere. Hoc ad gratiam eermonis pertinet, nosse loqui et respondere unicuique quemadmodum oportet et convenit. ut sermone afficiatur. Nam pro diversis hominum moribus, studiis, inclinationibus, aliter atque aliter curc iis loquendum est; quod pulchre docet Gregorius in lib. pie cura pastorali.
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7. Quae circa me sunt, omnia vobis nota foiet Tychicus charissimus frater; nimirum is, per quem mitto hanc epistolam. Eadem haec scribit in fine epistol. ad Ephes., ut inde liqueat, utramque Epistolam eodem tempore scriptam et missam fuisse. Quanquam id satis etiam arguit doctrinae et sententiarum similitudo.
Et fidelis minister, et conservus in Domino. In Domino, referendum ad utrumque membrum: nam priori adjungitur in Epist. ad Ephes. Tychicum vocat fidelem ministrum in Domino, quod sacro officio diaconiae fideliter fungeretur. Eundem vocat conservum, supple suum, in Domino, quod in rebus ad Evangelium Christi pertinentibus una cum Paulo laborasset.
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8. Quem misi ad vos ad hoc ipsum, ut cognoscat, quae circa vos sunt. Id est, ut cognoscat, quomodo res vestrae se habeant. mihique renuntiet. Erat enim Paulus pro Colossensibus solicitus, propter Judaizantes et Simonianos sinceritati fidei eorum insidiantes. In Epktola ad Ephesios contrario modo dicitur, ut cognoscatis, quae circa nos sunt. Ex quo suspicari quispiam posset, etiam hoc loco sic esse legendum: verum illud postea hic didtur aliis verbis: Et consoletur corda vestra; referendo, quae circa me sunt. Potuit etiam \erti: Et exhortetur corda vestra, sicut eodem ad Ephes. loco annotavimus.
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9. Cum Onesimo carissir.xo et fideli fratre, qui ex vobis est. Id est, qui est Colossensis. Pars haec referenda non ad id, quod proxime praecessit parum enim idoneus adhuc erat Onesimus ad consolandum vel exhortandum Colossenses, utpote ex servo fugitivo recens Christianus; quemadmodum ex Epistola ad Philemonem eodem tempore mi?sa patet, sed ad illud remotius, quem misi ad vos. Dicit enim, se mittere ad eos una cum Tychico Onesimum; quem vocat fidelem et dilectum fratrem, seu Christianum, ut hac commendatione tegat culpam ejus priorem. Per hunc Oaesimum scribitPaulus ad ipsum etiam Philemonem: unde colligitur, tres Epistolas simul fuisse missas; ad Ephesios, ad Colossenses et ad Philemonem. Qua de re plura alibi.
Omnia, quae hic aguntur, nota facient vobis. Scilicet ii, quos dixi, Tychicus et Onesimus. Intelligit omnia ad ipsum caeterosque fideles, et omnino ad Evangelii successum pertinentia. Verbum, aguntur, interpretis est, ad explendam sententiam necessario adjectum: nam Graece tantum est, tu a>5s.
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10. Salutat vos Aristarchus concaptivus meus. Hic erat Macedo Thessalonicensis, comes Pauli, cum eo adversa quaedam passus in Asia, cum quo etiam captivo ab Hierosolymis Romam usque sponte profectus est. Haec enim de eo commemorat alter Pauli comes Lucas Act. Apostolus in Epistola ad Philemonem; ubi tamen captivitatis ejus haud meminit, quia non opus erat, cum ex hac epist. Philemon, utpote Colossensis, id intelligere posset.
Et Marcus consobrinus Barnabae. Hic Act. 12. vocatur Joannes cognomento Marcus, cujus rursum sub nomine Joannis mentio fit Act. 13. Denique propter ipsum natam fuisse quandam dissensionem inter Paulum et Barnabam narratur Act. 15. Idem autem est cum ec, quem ini«r adjutores suos, perinde ut hoc loco, recenset Apostolus in Epist. ad Philemonem, et <Je quo iu 2 Tim. 4. scribit: Marcum assume, et adduc tecum; est enim mihi utilis in ministerium. Nam post illam oJensionem, de qua Act. 15., reconciliatum Paulo fuisse et in amicitiam ab eo receptum, nemini dubium esse debet. De quo etiam refertur in Martyrologio Romano ad 27. Septemb., quod tandem Bibli in Phoenicia sit ordinatus Episcopus, ac Deo probatus fuerit. Diversum autem fuisse a Marco Evangelista, quem Petrus Apostolus 1. epist. 5. filium suum vocat, licet nonnulli secus opinentur, satis exacte probat Cardinalis Baronius in annnlibus ad annum Christi 45. Addit autem de ho? Apostolus, quod sit consobrinus Bamabae, vel ut eum a cognaticne commendet, ut volunt Graeci, magno enim in pretio erat Barnabas; vel ut a Marco Evangelista distinguat.
De quo accepistis mandata. Id est, literas commendatitias seu testimoniales. Hujusmodi enim olim solent tradi fidelibus, praesertim clericis, profecturis ad aliam quampiam Ecclesiam ab ea, in qua commoratus fuisset; more ab Apostolis primum introducto: de quo multa in antiquis canonibus. Quae quidem literae vocabantur Formatae apud Latinos. Loquitur autem de Marco Apostolus non de Barnaba, qui vir »,antus erat tantique nominis apud omnes fideles, ut commendatitiis ad eos literis non egeret; Marcus autem indigebat, propterea quod dudum, uti dictum est, in Pauli offensionem incurrisset. Cajetanus Barnabam vult intelligi, propterea quod Marcus inter consalutantes numeretur. Verum nihil obstat, quo minus tunc Colossenses salutaverit, paulo post ad eos forsan profecturus; tantum enim dicitur: Si venerit etc. Sed et illud minime probabiJe, quod Anselmus et Thomas cum nonnullis aliis mandata interpretantur data Colossensibus a Paulo, ne Marcum reciperent; tanquam ea nunc Apostolus revocet mandato contrario, propter Marci resipiscentiam; erat enim id alienum prorsus ab humanitate Pauli, ut propter offeneam illam veterem, eamque non adeo gravem, talia de Marco daret mandata. Si quaeras, a quo mandata acceperant Colossenses: dicendum arbitror, abEcclesiaRomana:namsiab ipso Paulo, dixisset, de quo dedi vobis mandata. Hae autem literae jam Colossensibus praemissae erant, in Marci gratiam.
Si venerit ad vos, excipite illum. Id est, hospitalitatis officium illi impendite, humaniter eum tractate. Haec pars ita potest accipi, ut ea exprimatur species mandati, quasi dicat Apostolus: De quo accepistis mandatum in haec verba, aut certe in hunc sensum: Si venerit ad vos excipite illum. Est enim hoc velut exemplar formatarum, de quibus supra. Atque in eum sensum partem hanc accepit auctor versionis Ambrosianae, dum ita transtulit: De quo accepistis mcndatum, ut si venerit ad vos, excipiatis illum. Mennnernnt hujus intelligentiae etiam Chrysostomus et Theophylactus. Repetit autem Apostolus ipsa verba, more Hebraeis familiari; qal solont ipsamet verba, aut dicenda praescribere, aut dicta repetere, ut Matth. 26. Dicite ei, Magister dicit: Tempus meum prope est, apud te facio pascha cum discipulis meis. Tale etiam est, quod infra dicitur hoc eodem capite: Dicite Archippo: vide ministerium etc.
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11. Et Jesus, qui dicitur Justus. Supple ex supevioribus, salutat vos. Nomen Jesu multis erat commune, ut. patet ex historia Josephi. Hic igitur, seu distinctionis causa, sive etiam ob id, ne proprium nomen Salvatoris aliis communicatum vilesceret, a fidelibus vocabatuv Justus; ut eo velut proprio nomine agnosceretur. Legimus quoque Act. 1. de Joseph, quem cum Matthia Apostoli statuerunt sortes daturi, quod cognominatus sit Justus; utique ab isto diversus, quemadmodum et ille Titus Justus, de quo Act. 18. Nam is gentilis erat. Sciendum autem, omnibus bis locis in Graeco non haberi Graecum vccabulum diy.aiQQ, sed Latmum 'Iouotoq, quod nimirum abierat in agnomen, etiam Graece loquentibus usurpatum: cujusmodi et alia Romana vocabula legimus apud Evangelistas, ut sudarium, praetorium, castodia.
Qui sunt ex circumcisione. Id est, Judaei. Tres supra nominatos intelligit, Aristarchum, Marcum et Jesum, non autem solos duos posteriores, ut putat Anselmus. Quamvis enim Aristarchus esset patria Thessalonicensis, gente tamen erat Judaeus; erat enim Judaica gens toto orbe dispersa. Hi soli sunt adjutores mei in regno Dei. Graece: Hi soli co~ operarii ad regnum Dei. Primasius quoque pronomen mei omittit, ut probabile sit ab interprete non fuisse scriptum, nam et satis intelligitur ex eo, quod subjungitur: Qui mihi fuerunt solatio. Groeca vox 7iaprjropia eam consolationem significat, quae fit amica et suavi collocutione; tametsi potest extendi ad quamvis consolationem in genere. Porro, quod dicit: Hi soli, quidam restringunt ad Judaeos; quod non est necesse, nam sensus hic esse videtur: Hos solos habeo cooperarios ad promovendum regnum Dei, quod est Ecclesia Christi; tales, inquam, qui mihi in carcere constituto solatium attulerint. Ubi tacite conqueritur de paucitate cooperariorum, qal in eo munere sincere versarentur: ut haec sententia congruat cum ejusdem Apostoli querela Phil. 1. de paucis fratribus sincere Christum annnntiantibus. Contendunt ex hoc loco sectarii, Petrum eo tempore, quo Paulus haec scripserat, Romae non fuis3e, quod etsi concedi eis possit: neque enim Catholici docent Petrum 25. annis omnino continuis ac sine ulla interruptione Romae uioratura fuisse, ut quem omnium ecclesiarum solicitudo saepe alio vocaret, non tamen ex his verbis 6cquitur. Loquitur enim de subsidiariis adjutoribus: quales erant tres supra nominati: Petrus autem non subsidiarius erat Paulo ia praedicatione verbi, sed ccapo3tolus, idemque totiue Ecclesiae pastor. Adde quod iste sermo: Hi soli, non est ita rigide accipiendus, ut absolute excludat omnes alio3, sed benigno sensu: Hi fere soli sunt adjutcres etc. Nam certe plures, quam tres illos Romae Christum cum sinceritate annuntiasse, satis potest colligi ex epistoli3 ad Rom. et Phil. At neque Lucas et Timotheus, qui tunc Romae erant, — nam Lucam paulo post nominat inter salutantes et charissimum vocat, Timotheum vero sibi collegam assumit in salutatione, qua epistolam orditur, — ulla ratione possunt excludi a numero cooperariorum, a quibus solatium ac ministerium Paulus acciperet. Quibus adjunge Epaphram, de quo jam sequitur:
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12. Salutat vos Epaphras, qui ex vobis est, servus Christi Jesu. Hujus Epaphrae praeclare meminit etiam sub initium Epistolae. Ex eo autem, quod dicit, qui ex vobis est, intelligitur, eum Colossensem fuisse. Servum autem Christi vocat, propter munus evangelicae praedicationis quod obierat apud Colossenses: qua etiam ratione suum conservum eum appellavit cap. 1., quemadmodum ibi dictum e£t. In Epistola ad Philemonem vocat eum concaptivura suum: quod cur in hac Epistola taceat, causam reddere conati sumus in expositione primi capitis.
Semper solicitus pro vobis in orationibus. Solicitus, Gr&ece aycoviCousvoq, id est, certans, enixe et solicite laborans. Commendat Epaphram Colossensibus a solickudine et labore, quem pro illis subibat, simul assidue pro iis Deum orans. Id enim sibi vult Hebraismus, in orationibus, id est, cum orstionibus, quibus nimirum hoc petebat, quod sequitur: Lt stetis perfecti et pleni in omni voluntate Dei. Pleni, Graece participium, impleci; pro quo Ambrosianns legit, abunde expleti. Sensus est: Ut pertecte studeatis implere voluntatem Dei atquti in eo studio perseveretis. Voluntatem Dei intelligit, quae in praeceptis consistit.
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13. Testimonium enim illi perhibeo, quod habet multum laborem pro vobis. In Graeco non est laborem, sed QrjXw, id est, studium cum aemulatione, quale estvel sporsi vel paranymphi pro sponsa. Per quod innuit Paujus, Epaphram Colossensium Apostolum esse, eamque Ecclesiam velut sponsam Christo comparasse, et idcirco pro ea custodieoda, ornanda, perficienda vehementer aemulari. Tale suum studium erga Corinthios ipse Paulus ostendit, quando ad eos scribit: Aemulor vos Dei aemulatione, despondi enim vos uni viro virginem castam exhibere Christo. 2 Cor. 11.
Et pro iis, qui sunt Laodiciae, et qui Hieiapoli. Erant hae civitates Colossis vicinae, propter quod etiam pro illis laborem ac ctudimn Epaphras impendebat. Forsitan autem et participes fuerant Evangelii per ipsum praedicati.
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14. Salutat vos Lucas medicus carissimus. Carissimus, determinat Lucam, non medicum; quasi dicat: Lucas medicus, idemque nobis carissimus. Sunt, qui in dubium revocent, num de Luca Evangelista loquatur Apostolus: hunc enim dicunt notiorem fuisse, quam ut artis nomineeum designaret. Acsaltem, inquiunt, eum coadjutorem suum aut fidelem comitem vocasset. Vertira, ut vetus et communis. ita [robatissima sententia est, quametHieronymus in catal. script. Eccl. etPaulinus in Epigr. tradit, LucamEvangelistam medicum fuisse: et eum ipsum, cujus hic mentio est. Neque enim alium Lucam Paulo familiarem ulla prodit historia. Artis autem honestissimae nomine eum designat, ob eam forte causam, quod arte sua medica insignem operam fidelibus prnestaret. Quod vero tacuit hoc loco adjutorem, id diserte expressit ad Philemonem scribens: Demas et Lucas adjutores mei. Non enim putavit Apostolus, rem satis notam ubique iuculcandam esse. Ubi et illud observandum est, Apostolum assidue Lucam cum Dema nominare: tam hoc loco et ad Philemonem, quam etiam in secunda ad Tim. Epistola, ubi cap. 4. sic ait: Demas me reliquit, Lucas est mecum solus. Quis ergo dixerit alium atque alium esse Lucam cum eodem Dema nominatum? Nam ad Philemonem et ad Timotheum de Luca Evangelista sentire Apostolum: nemo hactenus dubitavit. Denique cum constet ex Act. Apost., Lucam Evangelistam cum Pauio pervenisse Romam, ibidemque cum eo captivo perseverasse, quae ratio est, Lucam, cujus tanquam secum agentis mentionem facit Apostolus in Epistola e Romano carcere scripta, ob id solum, quia medicum eum vocat, ab Evangelista facere diversum? Haec satis, ad probandnra, inanem prorsus ac temerariam esse dubitationem, quam de Luca movent hoc loco novatores, Erasmum secuti.
Et Demas. Multorum opinio est, hunc ad tempus dumtaxat Pauli adjutorem fuisse: postea vero saeculi amore captum ita Paulum deseruisse, ut amplius ad eum non fuerit reversus. Sic enim intelligunt ilhid 2 Tim. 4. Demas me reliquit, diligens hoc saeculum. Atqui Cardinalis Baronius contra existimat eum, Paulo ad temj.us derelicto, postea Romam ad ipsum rediisse atque in vinculis constituto rursus ministrasse. Censet enim auctor ille, secundam ad Timotheum Epistolam priorem esse iis, quae ad Colossenses et ad Philemonem scriptae sunt. Quod et nobis valde probabile est, ob rationes ab ipso allatas Tom. 1. Annal. Eccl. ad annum Domini 59. Sed hac de re nobis seimo recurret, ubi ad dictum usque locum Pauli pervenerimus.
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15. Salutate fratres, qui sunt Laodiciae. IIoc monet ad confovendam Ohristianam amicitiam inter ficieles urbium vicinarum. Et Nympham, et quae in domo ejus est, EccJesiam, Nympha, seu potius Nymphas, non mulieris, ut Ambrosiauus et Anselmus aliique Latini opinantur, sed viri nomen est, qualia Thomas, Lucas et 1 Cor. 1. et ult. Stephanas. Quod cum ex tono chcuinflexo posterioris syllabae in Graeco, tum certius ex pronomine masculini generis aut&O comprobatur. De eo Graecorum scholia sic habent: Magni nominis hic vir fuit, qui duniurn suam feceritEcclesiam. Porro familia Christiana vocatur ab Apostolo Ecclesia, propterea quod sit fidelium multiludo, non qualiscunque, sedsic ordinata, ut in ea alius praesit, alii subjecti sint; idque etiam aliquo molo in his, quae ad religionem et salutem animarum spectant. Nam iu unaquaque domo is, qui praeest, sive paterfamilias sive dominus, sive aUa ratione praefectus, curam gerere debet salutis aeternaesuorum subditorum, atque eos adinoneudc, docendo, Loitando, corripiendo, ecclesiasticum et quodammodo episcopalo hnplere officium, ut loquitur Augustinus tract. 51. in Joan. Siinili3 locus Rom. 16, 4. et 1 Cor. 16, 19. et ad Philemonem.
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16. Et cum lecta fuerit apud vos Epistola, haec, quam ad vos scribo, facite, ut et in Laodicensium Eccl^sia legatur. Ideo communem utrisque vult esse Epistolam, quia utris^ue erat ratio communit». Verisimile est enim, Laodicenses, ob viciniam loci, ab iisdem doctrinae Christianae cormptoribus tentatos fuisse, a quibus Colossenses, nimivum a Judaizantibrs et Simonianis. Nec immerito Lacdiccusium singularem curam habet Guil. Ettli Comm. Tora. U. Apostolus, etsi ab iis non visus; erat enim Laodicea metropolis Phrygiae, et Ecclesia Laodicensium una ex praecipuis, utpote a Joanne Apostolo annumerata inter septem celebriores Asiae Ecclesias.
Et eam, quae Laodicensium ezt, vos legaiis. Horum verborum cccasione abusus quispiam concinnavit atque evulgavit Epistolam quandam vel.it a Paulo scriptam ad Laodicenses. Eam videre est apud Auseiraum huic Epistolae subjunctam et apud Sixtum Senensem lib. 2. bibl. sanctae, nec non apud Stapulensem, qui eam suo commentario mserif, affirmans se quatuor locis eam reperisse, putatque non absimile vero, quod Paulus eam scripserit. De hac re Ilieronymus in catalogo: Legunt quidam, inquit, ct ad Laodicenses Epiftolam, sed ab omnibus exploditur. Meminit ejusdem Theodoretus, ac simpliciter eam confictam esse pronuntiat. Denique de ea sic legitur in septima synodo Tom. 5. Epistolam ad Laodicsnses Apostolo adscriptam Patres nostri tanquam alienam reprobaverunt. Quanquam nobis haud omnino constet, istos omnes de ea loqui Episto^a, quae nunc circumfertur: nam raUo dubitandi est ex Philastrio, qui in libro de haeresibus cap. 90- dicit, Epistolam ad Laodicenses scriptam idcirco publice non legi in Ecclesiis, quod in ea nonnulli male sentientes quaedam sua adraiscuerint. Id autem verum non videtur de ea, quae nunc in mairbus est, ut quae brevissima sit ac nihil habeat adulterinae doctrinae. Vcrumtainen sive haec eadem sit cum illa, cujus veteres meminerunt, sive diversa, saltem hoc dubium apud doctos esse non potest, quin supposititia sit, et aliena a spiritu et more scribendi Paulino. Nullum coim habet certum argumentum, tantum continet quasdam exhortationes et praecepta temere ac sine ordine congesta, omnia fere decerpta ex aliis Epistolis, prae^ertiin ex ea, quae ad Philipp. Deinde, qui convenit, ut Apo^tolus tara breviter ad totam aliquam Ecclesiam scriberet? Est enim bacc Epistola multo brevior etiam ea. quae ad Pbilcmonem scripta est. Jam nec cxordiumilludgrande, petitum ex Epistola ad Galatas: Paulus Apostolus non ab hominibus neque per hominem, sed per Jesum Christum, ullo moc^o respondet cum reliquo corpore Epistolae, et tamen impostor, quisquis fuit, ut aparcre faceret esse eam ipsam, de qua Paulus hic loquitur, ita scribit in £ne: Hanc facite legi Colossensibus, et eam, quae est Colossensium, vobis. Sciendum praeterea est Marcionem, antiquum haereticum, occasione praesentis loci, Epistolae ad Ephesios scriptae titulum mutasse, inscribendo eam ad Laodicenos; tanquam ea non ad illos, sed ad hos scripta esset, q lemadmodmn referunt Tertullianus lib. 5. contra Marcionem cap. 11. et 17. et Epiphan. haer. 42. Sed falsitatem haeretici prodit Ignatius martyr, qui ad Ephesios scribens, citat:juaedam verba tanquam a Paulo ad eos scripta: Unum corpus etunus spiritus etc, quae utique habentur in Epistola ad Ephes. 4. Porro nonnulH commentatores, persuasi ex hoc loco, Paulum vere aliquam ad Laodicenses epistolam scripsisse, dicunt eam intercidisse, sicut et aliam quandam ad Corinthios scriptam. Hoc modo sentiunt Anselmus, Aquinas, Cajetanus, quibus annumerandus videtur B. Gregor., qui lib. Moral. ult. cap. 15. ita scribit: Paulus Apostolus quamvis epistolas quindecim scripserit, sancta tamen Fcelesia non amplius, quam quatuordecim tenet etc, ubi videtur decimam quintam intelligero eam, quae est ad Laodicenses. Fefellit autem hos omnes ambiguitas verborum hujus loci, prout Latine leguntur: quod enim dicitur, eam, quae Laodicensium est, intelligi potest Laodicensium, vel ad quos, vei a quibus Epirtola scripta sit aut missa. Et quidem priori modo Latini fere intellexerunt: sed hanc ambiguitatem plane dissolvit Graeca lectio, quae sic habet: Et eum, quae ex Laodicea est, ut et vos legatis Ex quo liquet, Apostolum loqui de epistola ex Laodicea scripta. Caelerum quaenam ea sit, et a quo scripta, adhuc quaeritur. Theophylactus putat, esse epistolam priorem ad Timoth. Nam ea apud Graecos subscriptionein habet, quod missa sit ex Laodicea. Sed hoc refellitur; primum, quia Paulus, qui Laodiceae nunquam fuerat, uti supra ex secundo capite hujus Epistolae ostendimus, non potuerat ex ea urbe ullam scripsisse epistolam. Quod si demu^; eum Laodiceae fuisse, velut opinatur Theodoretus; haud tamen verisimile est, ut epistolam anle complures annos, non ad plebem, sed ad episcopum scriptam, ejusque proprie munus explicantem, voluerit in toto conventu Colossensium legi. Proinde probabilior nobis est corum sententia, qui putant hic agi de epi^tola ab ipsisLaodicensibus scripta ad Paulum, quae contineret magnam tctificationem hdei et charitatis eorum; ideoque Pau lum voluisse, ut eamlegerentCuiossenses, illorum scilicet exemplo provocandi atque excitandi ad majorem fidei et charitatis profectum. Ita sentiunt Chrysohtoir.us, Theodoretus, Photius, Oecumenius. Jr.xta hanc sententiam non male vertit interpres noster, eam, quae Laodicensium est: nam usu loquendi epistola dicitur esse ejus, a quo scripta est, ut Ciceronis, Plinii: non item ejus, ad queiu scripta est.
4:17
17. Et dicite Archippo: Vide ministerium, quod acctpisti in Domino, ut illud impleas. Hunc Archippum, cr.jus et initio epis*jlae ad Philemonem mentio est, episcopum Colossensium fuisse putat Ambrosianus, ut qui post Epaphrara acceperit regendam eorum Ecclesiam. Idem sentit S. Thomas in comm. vacans Praelatum eorum: ac manifestius in 2. 2. q. 32. art. 4. ad 2., ubi episcopum vocat. At Friraasius tantum diaconi functum ofBcio apud Colossenses arbitratur. Neutrum verisimile: neque enim ratio apparet, cur Epaphras eorum episcopus esse desierit: neque diaconus absentiam episcopi suo ministerio supplere pot°rat. Quare;>robabile est, ejus EcclesiaePresbyterum fuisse, qui absente episcopo eam verbo e.t sacrrmenfis pasce:-et, ut sensus sit: Di cite Archippo vestrae Ecclesiae Presby tero, ut ministerium sibi ab Epaphra discedente injunctum in h:s, quae Domini sunt, probe ac diligenter exsequatur. Certe Apostolus in epist. ad Philemonem vccat eum commilitonem suum.
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13. Salutatio meo manv. Pauli. Eadem verba sunt in fine piioris epistolae ad Corinthios. Inde repele expositionem. Memores estote vinculorum meorum. Hic jam tertio vinculorum suorum meminit hoc capite: unde clarum, est in carcere scriptam e3se hanc epistolam. Quod autem rogat, ut vincalorum suorum me~ ".Aores sint, non sui causa facit, quasi subsidium tacite postulans: sed ut confirmentur in fide, pro qua viderent iosum tanta pati.
Graiia vobiscum Amen. Quam gratiam intelligat, alibi satis explicatum. Graeci codices hic subscribunt: Scripta e Boma per Tychicum et Onesimum.
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v. 3 orantes simul et pro nobis, laudant. graeci humilitatem apostoli, et nos etiam docet non nobis ipsis fidere, sed mutuum invicem auxilium petere ( Theod.). Neque pro se quidquam expetit, sed totus in eo est, ut opus apostolicum promoveatur; loquiturne de se solo. an etiam de reliquis praedicatoribus, de Timotheo (1,1)? hoc censent Nat. Lightf.: hic negat ullibi Paulum de se in plurali loqui; at communiter ita eum de se sólo loqui explicant ; idque recte; nam,ut Est. notat,quod suam tantum personam intelligi velit, docent illa sequentia : vinctus sum, manifestem etc. ; ut Deus aperiat nobis ostium sermonis, petit, ut sibi fiat opportunitas praedicandi evangelium ; de ostio vide loquendi modum 1 Cor. 16,9 et 2 Cor. 2,19; ad loquendum mysterium Christi, vide 1,26.27; 3,2; Eph. 3,3-9, ubi gentibus quoque ésse annuntiandum evangelium et hoc munus sibi esse speciali ratione commissum declarat; propter quod etiam vinctus sum, nam quia professus est se missum esse ad nationes longe et quia gentibus praedicavit, factus est captivus (Act. 21,28; 22,21; 24,5; 25,6 sq.). Et eam opportunitatem praedicandi sibi efflagitari desiderat,
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v. 4 ut manifestem illud ita ut oportet me loqui x òs? pe )aXfsot sicut mihi necessitas praedicandi incumbit, vae enim mihi est, si non evangelizavero (1 Cor. 9,16). Hoc alterum itaque impetrent pro ipso precibus suis, ut manifestum faciat, omnibus palam proponat illud mysterium Christi, ut successum operis consequatur. COL. 4,4-6. 361 relativa: propter quod et vinctus sum, ut manifestem illud. Ita iam Theod. : ostendit causam vinculorum : haec enim, inquit, faciunt praedicationem manifestiorem ; ita eliam dicit ad Philippenses : ita ut vincula mea manifesta fierent in omni praetorio (Phil. 1,13). Illud ós 8et pe asa: referunt alii ad. o0ciot v. 3 (cf. Ew.) ; alii iungunt cum Qavepaco et quidem eo modo : vinctus sum, ut evangelium manifestem demonstrans iudicibus me habere mandatum divinum (ergo óc — óc). Ceterum : vinctus sum, ut manifestem illud, haec coniunctio iam per se excluditur, quia apostolus petit, ut sibi Deus aperiat ostium sermonis; ergo certe non assignat tamquam finem captivitatis (va gavspócw, vel si illa manifestatio ipsis iam vinculis obtinetur, iam ostium sermonis est apertum. Porro óc 2ci referre post parenthesinad v. 32s2035a( satis durum - jest et minime perspicuum. Interpunctio vulg (propter quod etiam vinetus sum) optime demonstrat, quomodo sententias iungere oporteat. Ceterum parum refert, utrum alterum tva accipiatur coordinatum cum priore sententia fin. an ei subordinatum; discrimen sensus haud multum : est. Facilius tamen concipitur subordinatio; petit enim ut sibi detur opportunitas praedicandi et ut hac opportunitate utatur óc 3ei ue Aasa sicut oportet me loqui ad evangelii manifestationem. i í Postremo, ait Cai., partes hominis novi quoad infideles manifestat
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v. 5 in sapientia ambulate adi eos qui foris sunt, prudenter et circumspecte (Est. Nat. Iust. Lap.), id sane pertinet ad sapientiam ; magis explicatur sapientia altero membro v. 8 et v. 6 «góc «o3; £o vide 4 Cor. 5,12; 4 Tim. 3,7; pars sapientiae in conversatione cum illis erit, ut fideles sciant uti opportunitate : tempus redimentes «bv xurpoy tkayopačópevoiroblatam opportunitatem plene exhaurire, omriem utilitatem ,ex data occasione percipere, ita ut verbis et rebus gestis et toto agendi et conversandi modo apud eos sine ullo offendiculo bonum promoveant (cf. Ca? Lap.), vide Eph. 5,15: caute ambulet, utsapientes; cf. Matth. 10,16 estote prudentes sicut serpentes. Quod saepius monent, tempus per bona opera faciendum esse tempus nostrum, nullius particulae temporis iacturam esse admittendam (Theod. lust. Nat. Est.), hoc loco a contextu est alienum, quamvis in sententia generatim spectata per se enunüetur praeceptum, ut opportunitas quaevis, quantum fieri possit, plene in nostram convertatur utilitatem. Ergo in conversatione cum infidelibus id spectari debebit, ut omnis occasio bonum spargendi,causam Christi promovendi reddatur frugifera. . \ Altera pars sapientiae enuntiatur in
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v. 6 sermo vester semper in gratia £v ydpret: Eyévo ygprevtiopóy ( Thph.), sit cum grata iucunditate, cum amabili modestia, ita compositus, ut facile favorem audientium sibi conciliet; sale sit conditus, ut cibus sit sapidus, sale debet condiri, Iob 6,6 aut poterit comedi insulsum, quod non est sale conditum ? Sermoni fidelium addi debet seu ei inesse debet aliquod condimentum spirituale, religiosum, pium, ut habeat vim et efficaciam aliis utilitatem praebendi. Hoc loco perperam intelligeretur metaphora salis de sapientià; nam sapientae mentio iam in v. 5 facta est; potest autem intelligi de condimento gravitatis, utilitatis, discretionis. Nam, uti poeta habet, omne tulit punctum, qui miscuit utile dulci (y4eizt, 33a). Quam maxime pertinet ad sapientiam ad temporis opportunitatem exhauriendam, ad verum condimentum sermonis, ut sciatis, quomodo oporteat vos unicuique respondere; ex v. b proxime spectatur occasio respondendi infidelibus qui jnlerrogent de rebus fidei, de disciplina et institutione christiana. In eiusmodi colloquiis amplus est campus tempus redimendi, utendi opportunitate oblata alios suaviter ad Christum trahendi. Opus quoque est sapientia et sale discretionis et suavitate quadam attentis etiam diversorum moribus, studiis, inclinationibus. Meminit TApA. Paulum aliter . Atheniensibus respondisse, aliter Elymae (Act. 17,22; 13,10). Ad v. 5 et 6 non habetur locus parallelus in epistola ad Ephesios. Uti Eph. 6,21, ita hic quoque scribit apostolus, per Tychicum eis nuntios iri allatum. Laudat hie Chrys. sapientiam Pauli, quod, ut eum quem - mittitreddat magis reverendum, curet ut is habeat aliquid quod narret, et — quod dicat quam bene in eum sit affectus;
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v. 7 quae circa me sunt, omnia vobis nota faciet Tychicus, Act. 20,4 designatur Asianus simul cum Trophimo, qui Act. 21,29 Ephesius vocatur; unde non est improbabile Tychicum quoque fuisse Ephesium (imo codex D praebet Act. 20,4 "Eo£ctot cf. Hpt.); carissimus frater et fidelis minister 9vxovog et conserovus* in Domino, Paulus se vocat servum Christi (Rom. 1,1; Gal. 4,10; Phil. 1,4), simul cum eo et servus eiusdem Domini, conservus (1,7) in eodem ministerio Christi; in Domino, omnes illae vitae conditiones habent suam consecrationem et significationem hominis novi in Christo, quasi evectae in regionem altiorem et ex mundo profano exemptae;
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v. 8 quem misi ad vos, Exepbac stilo epistolari, ad hoc ipsum, ut cognoscat quae circa vos sunt, secundum hanc lectionem (quam sequuntur Chrys. Oec. Thph. et codices complures et versiones) mirum est quod dicatur ad hoc ipsum, nam modo dictum est, «à xat’ tuè xávta yvwpicsı buiv, et profecto ad hoc refertur si; aùtò cov1o Scil. ut Colossensibus narret quae circa Paulum sunt. Neque cernitur ratio, cur Tychicus speciali modo mittatur ad cognoscendas res Colossensium. Dicunt aliqui, ut deinde Paulo referat de statu eorum. Sed nihil tale indicatur in epistola. Quare.sequenda erit lectio altera (quam praebent Theod. ThdM. codices A B et complures minusculi) tva voe tà nep huöv, ut cognoscatis quae €irca nos sunt : Ala revera mittitur ad hoe ipsum, ut Colossenses certiores fiant de rebus Pauli, et hac sua narratione de Paulo, eius studio pro Colossensibus consoletur corda vestra ;-eeterum vide Eph. 6.21.22, ubi ad verbum legitur eadem missio Tychici, ut cognoscatis «à «spi uv. Demum iterum in v. 9 indicatur Tychicum nuntios perferre; mittitur autem v. 9'eum Onesimo carissimo et fideli fratre, qui ez vobis est, quam carus Paulo sit, satis manifestatur, ceterum vide epistolam ad Phileraonem ; hi duo omnia quae hic aguntur xiwcx và 0s, nota facient vobis; patet cum Onesimo non referri ad immediate antecedens: « parum enim idoneus adhuc erat Onesimus ad consolandum vel exhortandum Colossenses, utpote ex servo fugitivo recens christianus, quemadmodum ex epistola ad Philemonem eodem tempore missa patet» (Est.); ergo referri debet ad verbum : quem misi suis certiores eos facere utrique simul attribuit, ea ratione hune honorans et illos non offendens ( Theod.). Nota, quomodo apostolus servum fide suscepta coram Colossensibus commendet, utpote nuntium rerum apostoli et sociorumeum constituens. Uti in fine aliarum epistolarum (Rom. 46,24 ; 4 Cor. 16,19 ; 2 Cor. 13,12; Phil. 4,22), ita hic quoque mittit eis salutationes fratrum qui apud ipsum commorantur;
4:10
v. 10 salutat vos Aristarchus Thessalonicensis, comes apostoli Ephesi, comes eius in itinere hierosolymitano et in itinere romano (Act. 19,29; 20,4; 27,2), concaptivus meus svvarzwdhwtos, ita eum. vocat ut qui perpessiohum socius fuerat (Theod.), eodem nomine designantur Andronicus et Iunias (Rom. 16,7) et Epaphras (Philm. 23). Cum aiyuXAeco; proprie dicat bello captum, nonnulli vocem explicant metaphorice : a Christo victore captum et ad currum triumphalem alligatum. Haec metaphorica explanatio tolerari posset, si v. g. ageretur de subitanea quadam ad Christum conversione, uti Sauli, qui perseculor innotuit. Omnes demum Christifideles a Christo victore capti sunt; ergo : . . ` I B haec metaphora non proprium quidquam, sed omnibus commune enun- tamen opus erit, ut hi fuerint catenis onusti; sufficiet, si aliquo modo sortis et perpessionum Pauli socii fuerint. Salutat vos et Marcus, conso(Thph.) vocatur Ioannes, qui cognominatus est Marcus (Act. 12,12.25 ; praeteritum epistolare? ita ut Tychicus ea simul cum epistola perferat? haec omnia incerta sunt; si venerit ad vos, excipite illum; ergo nunc qui dicitur Iustus ; nomen unum hebraeum, alterum (saepe sono simile : Iesus, Iason) pro commercio cum gentibus, sicut Ioannes Marcus, Saulus Paulus etc. Hos laudat apostolus : sunt natione Iudaei oi óvvec &x xepvcoprne, et ex Iudaeis A? soli sunt adiutores (mei) in regno Dei, qui otvwec quippe
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| qui mihi fuerunt solatio; Aristarchus Macedo Thessalonicensis non videtur fuisse iudaeochristianus; nam Act. 20,4 inter eos recensetur qui pecunias ab ethnicochristianis collectas perferant lerusalem. Porro
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v. 19 salutat vos Epaphras qui eo vobis est, servus Christi Iesu, cf. 1,7; et ut servum Christi se exhibuit erga Colossenses, eos docens Chris evangelium ; semper sollicitus pro vobis in orationibus, absens quoque vestram curam non omisit quasi decertans åyovčőuevoc ^precibus suis in vestrum commodum et utilitatem, et id quidem eum in finem, ut stetis cca0Tcc ul constituamini perfecti et pleni, ad plenam mensuram (pietatis, perfectionis) adducti in omni voluntate Dei, in iis quae quacumque in re spectant ad Dei voluntatem ; de notione mànpogopeiv vide 2 Tim. 4,9.17. Id efflagitat a Deo; ut eos constituat perfecte implentes omnem Dei voluntatem. Eum apostolus quoque commendat v. 13, non solum. pro. Colossensibus multum impendit laborem, verum laborem et zelum etiam extendit ad civitates vicinas, ad Laodiciam et Hierapolin;
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v. 44 salutat vos Lucas medicus carissimus, Philem. v. 23 Lucas cum Marco, Aristarcho, Dema nominatur inter adiutores apostoli; hic eius - ars medica, effertur, qua arte certe etiam apostolo opem tulit (cf. 2 Cor. 12,7-9 ? Gal. 4,13? 6,17), et Demas, qui Philem. 23 cvvepyós vocatur ; at postea reliquit apostolum diligens hoc saeculum (2 Tim. 4,9). Nunc eis commendantur salutationes quas ipsi perferre debeant
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v. 45 salutate fratres qui sunt Laodiciae et Nympham et quae in domo eius est ecclesiam ; tres feruntur lectiones xat 'oixov aùtõv, xvco9, gòts, prima lectio | videtur. CUM quamvis eam praebeant codices praestantes. (NAC et octo minusculi); nam fratres laodicenses et Nymphas certe non habent unam domum ; plerique codices praebent aóco?, erat igitur vir, Nymphas, nomine; «7; habet B. Nymphas, Nvuoüc (Nymphodorus) nomen viri, reperitur in inscriptionibus, utut sat raro (cf. Lightf. Hpt.). Nympham virum agnoscunt graeci, Est. Nat. Lap. et recentiores. Deinde v. 46 mandat, ut epistolam hane communicent ecclesiae Laodicensium ; ipsi vero legant etiam illam quae ex Laodicia ad ipsos pervenerit thy èx Axobixe(ac, quare epistolam iam ab initio Laodicensibus esse dedicatam et inscriptam per se quidem non sequitur, sed, uli recentiores notant, locutio | illa aeque bene significat : epistolom quae sit Laodiceae et inde Colossas perferatur. De hac quaestione recole prolegomena pagg. 7-10. Singulari monitione Archippus iubetur attendere ad ministerium ei ' commissum
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v. 17 dicite Archippo: vide ministerium, thy čiaxoviody, quod accepisti in Domino, scil. ut Domino serviat eiusque causam promoveat, ut illud impleas, ut fideliter munere fungatur. Denique apostolus, qui epistolam dictavit (cf. Rom. 16,22 saluto vos ego Tertius, qui scripsi epistolam, in Domino), sua manu adscribit salu - tationem
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v. 48 salutatio mea manu Pauli ; cfr. 2 Thess. 3,47 salutatio mea manu Pauli, quod est signum in omni epistola ; ceterum solum praeterea 4 Cor. 16,21 et Gal. 6,114 certo. cognosci potest aliquid ipsa apostoli manu adscriptum. Tum Paulus addit : memores estote vincülorum meorum, scil. rogat eos ut sibi a Deo libertatem precibus efflagi - tent, cf. 4,3. Denique illis gratiam adprecatur : gratia vobiscum (amen) ; similes Pauli clausulas epistolares vide Rom. 16,24; 4 Cor. 16,23; 2 Cor . 13,13; Gal. 6,18; Eph. 6,24; Phil. 4,23; 1 Thess. 5,28; 2 Thess. 3,48 ; 4 Tim. 6,21; 9 Tim. 4,22; Tit. 3,15; Philm. 25; Hebr. 13,25. jo ' INDEX. PRUOEERQIOS e. 4 2 20 RU CER LETRA EUG SEU NEUE quM APP EE HU Ae PROLEGOMENA... etre tae trs 9 teh rrr e dedeo ett rh rt trs, ttn EXIIT" COMMENTARIUS IN EPISTOLAM AD EPHESIOS........... VENIR ui oS Epor eee INTE Inscriptio épistolae; benedictionis spiritualis excellentia. 1,1-1, " FA NAP Precatur apostolus, ut celsitudinem et. bracstunud vocationis cognoscant. Ex qua miseria ad quantam dignitatem evecti sint. 3,1-10...... SERI PN MIA ME SA. j Quanta speciatim pro gentibus praestita sint. 2,11-22...........ssleeseeeeeess De mysterio vocationis gentium et de apostolatu Pauli. 3,1-18............ suus | Petit pro eis perfectionem vitae et cognitionis. 9,14-21............iselseserees Servata unitate intime iungantur Christo. 4,4-46.........iuslsseuseeee ee 5 Oppositio inter hominem veterem et novum. 441-24.......... iriiri Aaien Quae vetustas vitanda, quae novitas assumenda. 4,25-32..............ssssusse Olim tenebrae, nunc lux in Domino. AAE ANa a E A nes S ed Praecepta pro vita sociali et matrimoniali. 5,445-33.......... esee Praecepta pro fana E Ods JEE A a om Le. e EE AES ot uia lone E ANT TOU ATE COMMENTARIUS IN EPISOTLAM AD PHILIPPENSES o.a ere î L
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… each his own (see especially the Psalms, e.g., 71, 2; 97, 9); in the parable of the servants it is said: «Go you also into my vineyard and what is just I will give you» (Mt. 20, 4), and masters are exhorted to give their servants «what is just» (Col. 4, 1), threatening grave punishments upon those who defraud the laborers of their just wage (Iac. 5, 4).
4:3
Another text adduced in favor of Caesarea is Col. 4:3, in which Paul asks for prayers that a greater freedom of apostolate be granted him. But even the relative freedom of the custodia militaris at Rome was a very small thing for Paul's …
EPISTLES OF THE CAPTIVITY. - The Pauline letters to the Colossians (v.), Ephesians (v.), Philippians (v.) and to Philemon (v.), which presuppose Paul as a prisoner (Col. 4, 3. 10. 18; Eph. 3, 1; 4, 1; 6, 20; Phil. 1, 7. 13 f. 17; Philem. 1. 9 f. 13). The first two, above all, present notable affinities of form and content (v. EFESINI, epistola agli, III).
… too attaches a value of salvation to the sacrifice accomplished on the Cross by the divine founder; it too employs the terminology in use in the mystery religions: "m. of the kingdom of God" (Mk. 4:11); "m. of the Gospel" (Eph. 6:19); "m. of Christ" (Col. 4:3); "perfect man (τέλειος) in Christ" (Col. 1:28).
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… custodia militaris, which allowed Paul to have his own house (Act. 28, 16. 30) and to receive visitors (ibid. 28, 17. 30). The letters of the imprisonment show at his side collaborators and disciples (Phil. 1, 1; 2, 19. 25 ff.; 4, 21; Col. 1, 1; 4, 7-14; Philem. 1. 23 f.), as well as the fugitive slave Onesimus (Philem. 10-13). An allusion to the praetorians, who took turns guarding Paul (Act. 28, 16), has been seen in
Tychicus (Τυχικός « fortunate », Tychicus)
… servant in the Lord," sending him to Asia to carry the letter for the Colossians (v.) and the Ephesians (v.) along with other oral news concerning the Apostle, together with the "faithful and beloved brother" Onesimus (v.), the slave of Philemon ([v.] Col. 4:7 ff.; cf. Eph. 6:21 f.). Around A.D. 65 T. was again with Paul on a mission through Greece; here the Apostle arranges to meet Titus at Nicopolis in Epirus, expressing the intention of sending …
4:9
ONESIMUS. - A fugitive slave, probably Phrygian and from Colossae (Col. 4:9), on whose behalf St. Paul wrote the Epistle to Philemon (v.). …
4:10
… the journey into Macedonia and Greece, and returned with him to Jerusalem, where Paul was arrested (Acts 20:4). As his prisoner he traveled with him toward Rome (Acts 27:2), where he was faithful to him as a "fellow prisoner" and companion in labors (Col. 4:10; Philem. 24). According to the Roman Martyrology, he would have been bishop of Thessalonica; according to Byzantine tradition, of Apamea in Phrygia. …
A Levite by tribe, Cypriot by birth, he was a cousin of Mark the Evangelist (Col. 4:10). He went to live in Jerusalem, where he owned a house, which he sold and handed over the price to the Apostles (Acts 4:16-17). He presented the newly converted Paul to the Apostles, …
… Moreover, Mark and Luke would not have been with Paul (contrary to Col. 4:10, 14; Philem. 24) in the case of an Ephesian imprisonment, because the former was then probably working with Peter at Rome, and the latter does not narrate in the first person the events …
foundation and evangelization of these two communities were also due to him. That E. was a Gentile Christian is clear from the decisive way in which he is distinguished from the group named immediately before (Col. 4:10 f.) as "belonging to the circumcision."
These presuppose that Mark and Luke are at Paul's side (Col. 4, 10. 14; Philem. 24), whereas of the Ephesian period Luke speaks in the third person. …
I. HIS LIFE. - He was born in Antioch in Syria (Eusebius, Jerome), into a pagan family (Col. 4:10-11). He practiced the profession of physician (Col. 4:14).
I. THE EVANGELIST. - The Evangelist's full name was "John surnamed M." (Acts 12:12, 25; 15:37). Sometimes he is called only "John" (ibid. 5:13), more often only "M." (ibid. 15:39; Col. 4:10; Philem. 24; 1 Pt. 5:13); he therefore had a Hebrew name and a Latin surname.
4:11
Barsabas (Gr. Barasbâs, "Son of Saba or Šēbhā")
His Roman surname Iustus ('Ιούστος') was also borne by two other disciples: Titius (Acts 18:7) and Jesus (Col. 4:11). 'Ιούστος (Iustus), a Greek (Latin) adaptation of Ṣaddīq or Ṣādōq, occurs frequently as a name in Jewish inscriptions. …
JESUS, the Just. - Figure mentioned only in Col. 4:11 and with very few elements that serve to identify him. Like Aristarchus and Mark, named there, he was of Jewish origin ("of the circumcision") and worked, with Paul in prison, for …
labors for it (Col. 4:11). The K. of G. is identified with
4:12
… Epaphras). - Disciple and collaborator of Paul (Col. 1:7; 4:12; Philem. 23).
… Iud., XIV, 10, 20). St. Paul did not personally evangelize L. Christianity must have been brought there by Epaphras (Col. 4, 12 ff. 16) during the Apostle's stay at Ephesus (v.). …
… An index of the rapid progress of the Gospel in the province are the greetings of the « Churches of Asia » already in 1 Cor. 16, 19. The habit then of Paul of targeting the major centres of the regions to be evangelized, his having sent (Col. 1, 7; 4, 12 ff.) Epaphras (v.) to the Phrygian cities of Colossae (v.), Laodicea (v.), Hierapolis leads one to believe that he did not neglect the famous city of Mysia. …
4:13
… Two years of fruitful apostolic work, which, through the influx of foreigners and the probable sending of disciples to other cities of proconsular Asia (Col. 1:7; 4:13), extended far beyond the boundaries of Ephesus (Acts 19:26), aroused the jealousy of the Jews (Acts 19:13-17) and the concern of those who were economically interested in maintaining …
4:14
present at Rome in the letters of the imprisonment, can be none other than the «most dear physician Luke» (Col. 4, 14; Philem. 24), not named in the Acts, yet present, belonging to the educated class, a faithful collaborator of Paul.
… D. had been at Paul's side also during the first Roman imprisonment: he is mentioned in Col. 4:14, in comparison with Luke, in a very terse manner, with only his name. …
I. HIS LIFE. - He was born in Antioch in Syria (Eusebius, Jerome), into a pagan family (Col. 4:10-11). He practiced the profession of physician (Col. 4:14).
… The Angels (v.), especially the Angel of the Lord, in the Old Testament are there the object of profound religious veneration, though generic (e.g., Ex. 23, 20-22; Num. 22, 31-35; Job 5, 13-16; cf. Col. 1, 8; 4, 14; Apoc. 19, 10) because they are glorious beings, servants and messengers of God, his heavenly court, always in his presence (cf. Mt. 18, 10). And although there is a strong warning …
4:15
I. CHRISTIAN ORIGINS. - The first meeting places of the Christian communities were in private houses, as is attested in the Acts of the Apostles (12:12; 19:9; 20:6-9) and in the letters of St. Paul (Rom. 16:23; I Cor. 16:19; Col. 4:15; Phil. 1:2), who declares that in Rome his co-workers in Christ, Aquila and Prisca, placed their house at the disposal of the faithful (Rom. 16:3, 5). But the medieval legend cannot …
4:16
… The Apostle (ibid.) exhorts him to fulfill faithfully the sacred ministry he had received, without this implying any blame for A. Through a false deduction from Col. 4:16, he was considered bishop of Laodicea (Constit. …
… Gefangenschaftsbriefe des heiligen Paulus, 4ᵃ ed., Bonn 1931, pp. 54-57; J. M. Vosté, Comment. in Epistolium ad Ephesios, 2ᵃ ed., Roma-Parigi 1932, p. 19 sgg. (con particolare decisione); J. Huby, p. 131 sgg. Il suo fondamento positivo è particolarmente il testo di Col. 4, 16, in cui si parla di uno scambio di lettere che deve avvenire tra Colosse e Laodicea. …
… On the supposed letter to the Laodiceans (cf. Col. 4, 16), v. EFESINI, EPISTOLA agli; LAODICESI, EPISTOLA ai.
LAODICEANS, Epistle to the. - An apocryphal writing that has been placed under the name of St. Paul by virtue of Col. 4:16. As a basis for attributing to the Apostle a letter to the community of Laodicea, this passage is not probative, since the words ἐκ Λαοδικείας can be understood in various ways, …
… The whole Christian cult is one. According to the example of St. Paul, at Troas the preaching was placed before the eucharistic Supper (Acts 20:7-11); in the Apostolic Letters the reading in the assemblies is presupposed (Col. 4:16; II Pt. 3:16); St. Paul (I Tim. 2:1-3) alludes to "supplications, prayers, petitions, thanksgivings for all men," elements that recur later in the prayer of the faithful. …
II. EPISTLES. - Of P., besides the various discourses summarized in the Acts, tradition has preserved 14 letters (it is not excluded that some of his writings have been lost [cf. I Cor. 5:9; Col. 4:16]). According to the usual order, neither chronological nor logical but dictated by extrinsic criteria, the Pauline letters are: Romans, Corinthians, Galatians, Ephesians, Philippians, …
4:17
… He was probably the son of Philemon and Apphia, with whom he is associated in the address of Philem. 2. He held an important office in the Church of Colossae (Col. 4:17); St. Jerome thinks he was its bishop during the absence of Epaphras (v.), who had remained in Rome with St. Paul. …
2. The term παραλαμβάνεων occurs many times in the Pauline epistles (I Cor. 11:23; 15:1-3; Gal. 1:2, 9, 12; Philip. 4:9; Col. 2:6; 4:17; I Thess. 2:13; 4:1; II Thess. 3:6) and, except for Col. 4:17, it is always used to signify a religious knowledge that is received. …
4:24
… arrest and imprisonment of Paul (Acts 21:18-26:32). Then, when the prisoner is transferred from Caesarea to Rome, L. accompanies him (Acts 27:22-28:29). He is at Paul's side, though perhaps not continuously, at the time of the two Roman imprisonments (Col. 4:24; Phil. 24; II Tim. 4:11).
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Rheims 1582), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.