Cornelius a Lapide
Table of Contents
Synopsis of the Chapter
He proceeds to exhort, firstly, masters to equity and benignity toward their servants. Secondly, all Christians to frequency of prayer, Christian wisdom, and grace and prudence in speaking. Then, in verse 10, he greets his own at length and in particular.
Vulgate Text: Colossians 4:1-18
1. Masters, do to your servants that which is just and equal: knowing that you also have a Master in heaven. 2. Be instant in prayer, watching in it with thanksgiving: 3. praying withal for us also, that God may open unto us a door of speech to declare the mystery of Christ (for which also I am bound), 4. that I may make it manifest, as I ought to speak. 5. Walk in wisdom toward them that are without: redeeming the time. 6. Let your speech be always in grace seasoned with salt, that you may know how you ought to answer every man. 7. The things that concern me, Tychicus, the most beloved brother and faithful minister and fellow-servant in the Lord, will make known to you: 8. whom I have sent to you for this same purpose, that he may know the things that concern you, and console your hearts, 9. with Onesimus, the most beloved and faithful brother, who is one of you. They shall make known to you all things that are done here. 10. Aristarchus, my fellow-prisoner, salutes you, and Mark, the cousin german of Barnabas, touching whom you have received commandments: if he come to you, receive him: 11. and 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. 12. Epaphras, who is one of you, a servant of Christ Jesus, salutes you, always solicitous for you in prayers, that you may stand perfect and full in all the will of God. 13. For I bear him testimony that he hath much labor for you, and for them that are at Laodicea, and that are at Hierapolis. 14. Luke, the most dear physician, salutes you, and Demas. 15. Salute the brethren who are at Laodicea, and Nymphas, and the church that is in his house. 16. And 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. 17. And say to Archippus: See the ministry which thou hast received in the Lord, that thou fulfill it. 18. The salutation of Paul with my own hand. Be mindful of my bands. Grace be with you. Amen.
Verse 1: Masters, Give to Your Servants That Which Is Just and Equal
1. Masters, give to your servants that which is just and equal. — For "equal," in Greek it is isotēta, that is, equality, namely that they may treat their servants equally; not one harshly, not one loved and cherished while another is shunned and despised; but they should treat equals with equal affection and benevolence. Parents ought to keep this same rule among their children, and Superiors must observe the same in monasteries, colleges, and the commonwealth, lest they love, cherish, and exalt one son, subject, or citizen above 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 behind. So Joseph, being loved by his father Jacob more than the rest, and clothed in the coat of many colors, incurred the envy of his brothers and all evils, and very nearly death itself.
Verse 2: Be Instant in Prayer, Watching in It with Thanksgiving
2. Be instant in prayer. — In Greek proskartereite, that is, as the Syriac renders it, persevere in prayer. So often the Apostle inculcates upon Christians, even the laity, the practice and frequency of prayer in his epistles, because prayer is the heavenly conduit through which every heavenly dew, that is, heavenly grace, descends upon us, as a certain saint said both truly and aptly.
Watching in it with thanksgiving. — Chrysostom here, in homily 10, recounts a remarkable and pious formula for giving thanks composed by a certain holy man (perhaps Chrysostom himself). It is as follows: "We give Thee thanks for all Thy benefits, bestowed upon us unworthy ones from the first day until this present, whether known to us or unknown; both for hidden things and for manifest, which have been done for us by deed or word, and which have been granted both willingly and unwillingly; for all that has been bestowed upon us undeserving; for afflictions, for rest, for Gehenna, for punishment, for the kingdom of heaven. We beseech Thee to guard our souls in holiness, having a clean conscience, with an end worthy of Thy goodness. 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, O only-begotten Christ, breathe into us Thy strength. Thou who hast given Thy Only-begotten for us, and hast sent forth Thy Holy Spirit unto the remission of sins, whatever we have committed, whether willingly or unwillingly, forgive, and do not impute. Remember all who invoke Thy name in truth. Remember all who wish us either good or ill: for we are all men."
Chrysostom adds: "After saying these things he would add the prayer of the faithful, and thus would conclude, as if a kind of crown and binding were placed upon the prayer made for all. For God bestows benefits on us in many things even when we are unwilling, and in many and most when we are unaware. For when we pray for contraries, but He Himself does the opposite, it is manifest that He also benefits us unawares."
Verse 3: That God May Open Unto Us a Door of Speech
3. Praying withal for us also, that God may open unto us a door of speech, — that is, that He may give me help and opportunity to evangelize, and remove its impediments.
St. Anselm, Theophylact, and Oecumenius interpret it differently: that God, they say, may open a door of speech, that is, our mouth, through which as through a door speech goes forth from a man, as if to say: That God may give us an open and free mouth, that is, give us liberty, confidence, and boldness in preaching. Hence, 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 this is a new petition, and the conjunction "and" must be supplied, as if to say: Pray that God may open a door for the Gospel, and that I may make it manifest as I ought, even though set in chains and constrained. Paul again and again calls his chains to mind and glories in them, that he may teach us to do the same. St. Cyprian beautifully writes, in epistle 72 to Nemesius, about the chains of the Martyrs: "O feet, he says, happily bound, which are directed by a saving journey to paradise! O feet bound in the present world, that they may always be free in heaven with God!" Wonderfully too St. Chrysostom, here in homily 40, extols these chains, and among other things says that Paul, dwelling in heaven by mind and spirit, could not be constrained by chains, but as one free and unbound preached in them and ran to heaven. "Cast, he says, chains upon the rays of the sun, or upon the sun itself, halt its course, if you can: if you cannot, neither will you be able to bind Paul, who dwells as it were as a sun in heaven and scatters the rays of his light and doctrine on earth, nor to hinder his course."
Verse 5: Walk in Wisdom Toward Them That Are Without
5. Walk in wisdom toward them that are without, — that is, deal wisely and prudently with the Gentiles, that you may draw them to the faith of Christ. So Ambrose.
Redeeming the time. — In Greek kairon, that is, prudently and zealously seize the occasion of acting well with others and of furthering and promoting the Christian cause: for the phrase "redeeming the time" depends on what precedes, "Walk in wisdom toward them that are without." So Ambrose and Theophylact. See what is said on Ephesians 5:16.
Anselm interprets it otherwise: "We redeem the time, he says, when we repair by weeping the life we have already 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: Behave wisely, that is cautiously, with unbelievers, so that, for the sake of redeeming yourselves from harassment and avoiding persecution, in order that you may have time free for serving God, you may endure, if need be, even some loss of temporal goods. Or otherwise, as if to say: Deal wisely with unbelievers, lest from old friendship with them you waste time in idleness, gossip, games, banquets, etc., as you used to do; but skillfully withdraw yourselves from them, that you may redeem precious time, and spend it in prayer, study, charity, the propagation of the faith, works of mercy, and other virtues. These two senses are quite fitting. For this saying of the Apostle is general, similar to that in Ephesians 5:16; the epistle to the Colossians is in fact similar to the one to the Ephesians, and as it were its compendium.
Verse 6: Let Your Speech Be Always in Grace, Seasoned with Salt
6. Let your speech be always in grace (that is, with grace, namely with the approval 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 most fittingly, "in grace," that is with grace, namely that your speech may be gracious and may win the goodwill and favor of the hearers: yet so that it be seasoned with salt, as if to say: Just as sweet food is pleasing if seasoned with salt — for otherwise, just as too-salty food displeases, so does insipid food — so let your speech be pleasant, agreeable, and gracious, not over-salted and harsh: for this would turn others, especially the Gentiles, away from you. But neither let it be insipid and dissolute; but let it be seasoned with the salt of modesty, gravity, and discretion; so that "salt" is opposed to sapron, that is to what is rotten and scurrilous, as I said on Ephesians 4:29, as if to say, Chrysostom remarks: Let your speech be pleasant, but at the same time let it constrain, restrain, sting, and sharpen.
Such ought to be the speech of the heralds of the Gospel, and of those who strive to win souls for Christ. The Gentiles studied this grace marvelously. Thus Xenophon was most sweet in speech, and on this account 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 on his lips; which the soothsayers said portended that from Plato's mouth would flow speech sweeter than honey. All know how great was the grace of speaking and writing in Cicero. Xenocrates, being too sad and gloomy, was bidden by Plato "to offer sacrifices to the Graces," that he might gain to himself the elegance of agreeableness. "For a stern face and speech," says Plato, "is suited not to cities but to forests."
Protogenes the painter, having spent a whole seven years painting the image of Ialysus, at last put on the finishing touch. When Apelles beheld it, he first stood mute and astonished, then, looking at it, said: "The work is indeed great, and the craftsman excellent, but the work lacks grace; if it were present, the author would have attained immortal glory." He added, "that he was equal in all things with Protogenes, or that Protogenes was even better, but that he excelled in one thing only, that Protogenes did not know how to lift his hand from the panel." For those who, being too fastidious, wish to make everything too gracious, lose grace. So Aelian, book XII, chapter 12, and Pliny, book XXXV, chapter 10.
Morally, Anselm explains this more fully: "Just as, he says, food into which salt is mixed becomes savory, and well-salted meat does not rot or stink; so let your speech be, that it may be received as savory food by the mouth of the heart of the hearers; let it not be insipid through unwisdom, nor rotten through the admonition of carnal delight, nor corrupt through the admixture of falsity; but always seasoned with the salt of spiritual wisdom, and uncorrupted by the integrity of truth, and breathing the fragrance of heavenly and incorruptible delight. And thus let your speech have the seasoning of the divine salt."
Verses 9 and 11: With Onesimus, Who Is One of You — These Only Are My Helpers
9. With Onesimus, etc. 11. Who is of you. — That is, who is of your race and city, namely a Colossian, such as you yourselves also are. This will be evident from the Epistle to Philemon. — These only (namely from my household, who are accustomed to accompany and help 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 he who preaches the Gospel preaches the heavenly kingdom, and the way to this kingdom. Hence St. John, and Christ, and the Apostles set forth this as the theme of their preaching: "Do penance, for the kingdom of heaven is at hand."
Hence then the argument of Beza falls: If, he says, these (namely Aristarchus, Marcus, and Jesus) were alone at Rome with Paul, therefore Peter was not at Rome, nor did he sit as Pontiff at Rome for twenty-five years. I answer: These alone were at Rome with Paul as his companions and household; but Peter was at Rome, and yet was evangelizing separately. Add that Peter so sat, that is, established the papacy at Rome, that nevertheless, as Pastor of the Church, he often by turns went through other regions, and there founded Churches, as the other Apostles did.
Verse 12: Epaphras, Always Solicitous for You — That You May Stand Perfect and Full
12. Always solicitous for you. — In Greek agōnizomenos, that is, contending and striving for you is Epaphras, your recent Bishop.
That you may stand perfect, and full in all the will of God; — that is, in everything in which God wishes us to be perfect and full, namely in Christian wisdom and life. For "will" is put for the thing willed, that is the object for the faculty, according to Canon 30.
Verse 15: Salute the Brethren at Laodicea, and Nymphas, and the Church in His House
15. Salute the brethren, etc., and Nymphas, (Nymphas was a man, not a woman. This is clear from what follows), and who is in his house — in Greek autou, that is, his in the masculine, of a man, not of a woman — the church, — that is, his household church and faithful family. So Theophylact, although Theodoret thinks that Nymphas consecrated his own house as a church.
Verse 16: That You Read That Which Is of the Laodiceans
16. That which is of the Laodiceans, you should read. — Philastrius, in his book On Heresies, chapter 90, thinks that Paul wrote to the Laodiceans, and that he here wishes that epistle to be read at Colossae. Sixtus Senensis, book II, under Paul, lists this epistle to the Laodiceans, and Faber Stapulensis approves it. It runs thus: "Paul, an Apostle not from men, neither 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 thank Christ in all my prayer, that you remain and persevere in good works, awaiting the promise on the day of judgment. Neither let the empty talk of certain ones who slander the truth disturb you, so as to turn you away from the truth of the Gospel which is preached by me. And now God will bring it about that those who are from me may, for the perfecting of the truth of the Gospel, be devoted servants and doers of kindly works, which belong to the salvation of eternal life. And now my chains, which I suffer in Christ, are manifest; in which I rejoice and am glad. And this is for me unto perpetual salvation, which is being accomplished in your prayers, with the Holy Spirit administering, whether through life or through death. To me to live is life in Christ, and to die is joy; and He Himself will work His mercy in you, that you may have the same love, and be of one mind. Therefore, dearly beloved, as you have heard of the presence of the Lord, so think and do in fear; and there will be life for you in eternity (for it is God who works in you); and do without sin whatever you do, and what is best: dearly beloved, rejoice in the Lord Jesus Christ, and beware of all baseness in every gain. Let all your petitions be open before God. Be firm in the mind of Christ, and do what is whole, true, modest, chaste, just, and lovely; and what you have heard and received, retain in your heart, and there will be peace for you. All the saints salute you. The grace of our Lord Jesus Christ be with your spirit. Amen. Have this read to the Colossians, and that which is of the Colossians, to you."
But that this epistle is spurious is clear, both from its style, from its brevity, and because it is rather frigid; both because it contains the same things as the Epistle to the Colossians, and is patched together from it and other Pauline Epistles, while nevertheless the Apostle here orders it to be read at Colossae as if containing something new; and finally because it was unknown to the ancients. Indeed St. Jerome, in the Catalogue of Ecclesiastical Writers, under Paul: "Some, he says, read the Epistle to the Laodiceans, but it is rejected by all." Again Marcion thought the Epistle to the Laodiceans to be the Epistle to the Ephesians; Theophylact, on the other hand, that it was the first Epistle to Timothy, which was written at Laodicea.
But I answer and say that the Apostle here calls it the Epistle of the Laodiceans, not his own which he wrote to the Laodiceans, but the one which the Laodiceans wrote to Paul, or certainly to the Colossians themselves, as Theodoret holds; in which there were certain things that pertained to the Colossians' affairs, and therefore the Apostle wished it to be read by them.
It is clear from the Greek text, which reads thus: kai tēn ek Laodikeias, that is "and that which from Laodicea," namely which was written to me, do you read. So Chrysostom, the Syriac, and Theodoret, who says thus: "The Apostle did not say, That which was written to the Laodiceans; but, That which is from Laodicea, read: for they had written to him about certain matters. It is likely moreover that they had either accused those things which were happening at Colossae, or had labored under the same disease with them; and therefore he said that this epistle too should be read."
Maldonatus, however, in his manuscript Notes explains it thus: tēn ek Laodikeias, that is, he says, the one which will be sent from the Laodiceans to you, 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 one to the Laodiceans.
Verse 17: Say to Archippus: See the Ministry Which You Have Received in the Lord
17. Say to Archippus: See the ministry which you have received in the Lord (that is, in the Lord's Church; or from the Lord, through the Lord, according to Canon 25), that you fulfill it. — This ministry was the pastorate or episcopate of the Colossians, in which Archippus here appears to have succeeded Epaphras, who was now held captive at Rome in chains, as is evident from the Epistle to Philemon, verse 23. He therefore wishes Archippus to fulfill this ministry of his, that is, to discharge his episcopate or pastorate fully and perfectly, as one who has received the ministry from the Lord, as if to say: See, Archippus, that you be diligent in this charge of yours; you carry on the Lord's office, the Lord has entrusted these sheep to you, He will require them again of you. So Theophylact.
Verse 18: The Salutation of Paul with My Own Hand — Be Mindful of My Bonds
18. The salutation of Paul with my own hand. — I, Paul, subscribe the salutation to you with my own hand. Hence it is clear that up to this point Paul dictated this epistle and wrote it by another's hand; but these words and what follows from this point to the end he wrote with his own hand. So Anselm.
Be mindful of my bonds, — both that you may pray for me in my chains, and that you may be strengthened by my chains in faith and constancy. For this memory and example that I am bound and condemned, says Theophylact, will bring you great consolation in all tribulations. St. Ignatius imitates Paul, who concluded his epistle to the Philippians thus: "Be mindful of my bonds, that I may be consummated in the Lord."
Morally, St. Chrysostom: "Are you, he says, gripped by the lust of pleasures? Remember Paul's prison: you are his disciple and fellow-soldier. What sense does it make for your fellow-soldier to be in chains, but you in pleasures? Are you in afflictions? Do you think yourself forsaken? Hear the words of Paul, and see how to be in affliction is no token of being forsaken. Would you be clothed in silks? Remember Paul's chains, and silk garments will seem to you more abject than any stinking rags. Would you be wrapped in golden garments? Remember Paul's chains, and they will show you that those have nothing better than trodden mud. Do you wish to adorn yourself with hair, and to seem beautiful? Consider the squalor of Paul in prison, and you will be inflamed toward that beauty — and you will reckon this very thing to be the extreme deformity, and you will bitterly groan, seized with desire for those chains. Do you wish to apply to yourself perfumes and rouge and whatever is of that sort? Think on his tears. For three nights and days he did not cease from tears. With this adornment adorn your cheeks. Those tears will make them more splendid. I do not say to weep for others; though I would wish even that, and it is more sublime; but I exhort you to do this for your own sins."